The Glory and Happiness of the Saints in Heaven, Chapter 4

The Glory and Happiness of the Saints in Heaven · Chapter 4

p. 75CHAP. IV.

Of the Reſurrection of the Body, in order to the Saints Happineſs in Heaven. A more particular Deſcription of the Happineſs of the Bodies of the Saints in Heaven; which ſhall there be, (1.) Incorruptible. (2.) Spiritual. (3.) Powerful. (4.) Beautiful. Of the Happineſs of the Soul in Heaven; which conſiſts, (1.) In having its Ʋnderſtanding enlarged. (2.) In its being perfected in Holineſs. (3.) In having its Affections brought into a perfect Regularity. Of the Eternity of the Saints Happineſs in Heaven.

A Diſcourſe of the Happineſs of Heaven, is like the breaking of the Bread by our Saviour, in his miraculous feeding ſo many Thouſands with a few Loaves, and a few ſmall Fiſhes, which multiplied and increaſed by being broken. And ſo doth the Happineſs of Heaven by being ſearch'd into; for the more we look into it, the more we diſcover of its Excellency and Perfection. In this bleſſed Search, much of Sweetneſs and Delightfulneſs hath been found out already; but upon farther Enquiry into what the Scripture reveals concerning p. 76it, we ſhall find much more than what hath hitherto been diſcovered.

Now that which preſents it ſelf to us, as the Matter of our Diſcourſe in this Chapter, is the Conſideration of the Subject of this Happineſs in Heaven, and that is, the Bodies and Souls of the Righteous.

I begin with the Firſt of theſe; and that is, to ſhew, That the Bodies of the Righteous ſhall be the Subject of the Happineſs of Heaven. Now, before the Body can be a partaker of this Bieſſedneſs, it muſt firſt have a Reſurrection from the Grave; for till that be done, it is not capable of enjoying the Glory and Happineſs of Heaven.

Now, that there ſhall be a Reſurrection of the Body out of the Duſt, notwithſtanding the ſeeming difficulties, yea, impoſſibilities alſo, unto Senſe and carnal Reaſon, is very clear from the Scripture; which, though it be not againſt Reaſon; yet is it in many things above Reaſon, as it ſeems to be in this particular caſe; and therefore though a Chriſtian is not here wholly to lay aſide his Reaſon; yet muſt he chiefly make uſe of his Faith in this Point; yet were it my Employment to treat of this Subject, I doubt not but it might be demonſtratively proved, That the Reſurrection of the Body is a great Truth, not only by Scripture, but by Reaſon alſo; though when all that is or can be ſaid, our chief Light and Knowledge into this great Truth, muſt and doth come from Divine Revelation. But this is not my Work at preſent; being only diſcourſing of it, as a neceſſary Introduction to the Happineſs that the Body ſhall be a partaker of hereafter in Heaven; which, that it may, it muſt of neceſſity firſt be raiſed from the dead.

Now, the Reſurrection of the Body is that which is the Inlet, as it were, to all its future Happineſs and Glory. The Bodies of the Saints are, as the p. 77Apoſtle ſpeaks, ſacred Temples, wherein the Holy Ghoſt dwells; and therefore God will not ſuffer them to lie buried always in forgetfulneſs. It is true, their Bodies do diſſolve into duſt in their Graves, but it is as true, they periſh not there; God takes notice of them then, and even at that time is their Duſt precious in his ſight; and ſo it will appear at the laſt Day, when by his All-powerful voice, he ſhall call them forth out of their Graves, and raiſe them up thence, ſhining with ſuch excellent Beauty and Glory as ſhall exceed the Sun in its Brightneſs and Glory.

It is a very difficult thing to believe that the Bodies of Men, ſome whereof have lain rotting in the Grave Thouſands of Years, and others, whoſe Bodies have been eaten up of wild Beaſts, or burnt and conſumed to Aſhes by Fire, and thoſe Aſhes blown up and down the Earth, or into the Water by the Wind; or that when ſo many Multitudes of Ages and Generations of Men dying one after another, and their Duſt mingled one with another, ſhould all of them riſe again, and the ſame ſeveral Parcels of Duſt come together again, to make up the ſame Bodies of Men as once they were before; O how impoſſible is it that ſuch a thing as this is, ſays carnal Reaſon, ſhould ever come to paſs?

Were this great and wonderful Work to be effected by the combined ſtrength and power of all the Saints and Angels in Heaven, we might deſpair of its accompliſhment; but when we conſider who is the Undertaker of this great Work, even the Great and Almighty God; this may well ſilence all Objections that can be made againſt it: For he hath undertaken it for whom nothing is impoſſible. And as none of us know what God is in himſelf; ſo none of us know what this great God can do. As it is with the ſowing of Seed, when Men caſt it into the p. 78ground; they ſow not, as the Apoſtle ſaith, that Body that ſhall be; and if the Seed ſown did ſpring up by chance, it might poſſibly bear Wheat, or ſome other Grain; but ſays he, God giveth it a Body, as it pleaſeth him, and to every Seed his own Body. And ſo ſhall it be in the Reſurrection at the laſt Day: God raiſeth up all Mens Bodies out of their Graves; but this is not all; but that every Man may have his own Body, he giveth unto every Body its own Duſt. And what reaſon is there that any ſhould doubt of the Truth hereof? For if a Gardener, that hath a hundred ſeveral Seeds in his hand at once, is able to diſtinguiſh between Seed and Seed: Or if a skilful Chymiſt is able to extract one Metal out of another; yea, to take all the four Elements out of one and the ſame thing; ſhall not the Almighty, Omnipotent God be much more able to diſtinguiſh and ſeparate one Man's Duſt from another, and give to every Man his own Duſt? Why then, O why ſhould it be thought a thing incredible that God ſhould thus raiſe the Dead? Conſider a little who this God is; one that is of infinite Power, and able to do whatſoever he pleaſeth both in Heaven and in Earth; it is he that at firſt made the World out of nothing; and cannot he rally together our lifeleſs Duſt, and ſcattered Bones, and make them ſtand up and live? ſurely he can. Is he able to raiſe up Children unto Abraham out of ſtones, as our Lord tells the Jews, and can he not raiſe up our Bodies out of the ſame Duſt into which they were diſſolved? Nay, doth he not every day do as great Wonders as this is? What is every Night but the Burial, or Grave of the Light of the Day? And what is every Morning, but the Reſurrection of the Day? Again, what is the cold Winter, but the Death of the Fruits of the Earth? And what is the Spring, but the Reſurrection of them again unto p. 79a new Life? And what is Death unto us, but a pulling down of theſe Clay Houſes of our Bodies into the Duſt? And what is the Reſurrection, but a raiſing or rebuilding of the ſame Houſes of our Bodies out of the ſame Duſt again? And this ſhall as certainly be accompliſhed by God, as any of the former have been. Moreover, God hath given great Encouragement to our Faith, to believe the Truth hereof, by raiſing many from the Dead already, both in the Old Teſtament, and in the New; as the Shunamite's and the Widow of Naim's Sons, with Tabitha, and Lazarus, who had lain four days in the Grave, together with many others, that at the Death of Chriſt aroſe out of their Graves, and went into the Holy City, and were ſeen of many. Now what God hath already done to ſome, he can and will do unto all at the laſt Day. For, as our Lord ſaith, The hour is coming wherein all that are in their Graves ſhall hear his Voice, and ſhall come forth, they that have done good, unto the Reſurrection of Life, and they that have done evil, unto the Reſurrection of Damnation, John 5.28, 29. And O what great encouragement is here unto Believers, both againſt their own Death, and the Death of their Godly Friends and Relations? How ſweet, upon this account, may the Thoughts of Death be unto Believers themſelves? Therefore maiſt thou, O believing Soul, chearfully yield unto the ſtroak of Death; for though by it thou art carried unto the Grave, that Place of ſilence, where thou ſhalt moulder away into Duſt and Rottenneſs; yet maiſt thou die in the aſſured Belief of this great Truth, That as certainly as now by Death thou goeſt down intothe Grave, ſo certainly ſhalt thou ere long be raiſedr up out of it again; and then ſhall thy Soul and Body have a comfortable meeting together again, never to be parted any more, but be made happy together p. 80in an eternal Enjoyment of God in Glory.

Here is alſo matter of great Comfort againſt the Death of our godly Friends and Relations. What a bleſſed Support is this to a Believer, when Death comes and takes away any ſuch from him? How comfortably may he take his leave of them, delivering them up unto Death and the Grave, knowing aſſuredly that they ſhall riſe again unto Glory and Happineſs? Thoſe that die in Chriſt, and ſleep in Jeſus, them he will certainly raiſe out of their Graves, and bring with him unto Judgment. Ceaſe therefore thy immoderate Grief, drown not thy ſelf in Tears for thoſe whoſe Souls are at preſent triumphing in Glory, and whoſe Bodies ſhall ſhortly be raiſed up unto a participation of the ſame Glory and Happineſs.

Whenever therefore, O believing Soul, either thou thy ſelf ſhalt come to lie upon a Death-Bed, taking thy laſt Farewell of thy godly Friends and Relations in this World; or when any ſuch godly Friends and Relations ſhall, upon their Death-Beds, take their laſt Farewell of thee; let this great Truth of the Reſurrection of the Body teach thee how thou ſhouldſt do it; not as one without hope, but as it becomes a Chriſtian; and that is willingly and chearfully; not becauſe thou art thereby rid of a Trouble or Charge, or becauſe by their Death thou ſhalt be a gainer in thy worldly Concerns; this ſhews a very evil, ſinful frame of Spirit, and is no way becoming a Chriſtian; but let let thy willingneſs herein proceed from a more excellent Motive; even this comfortable conſideration, that there is but a little ſhort ſpace of Time between thy Death and theirs, as alſo between all your Deaths and the Time of your Reſurrections, which will quickly ſhde away, whilſt you and they are ſleeping quietly in your Graves, p. 81and then ſhall both you and they be raiſed up together thence with great Joy and Rejoicing; ſo ſaith the Prophet, Iſa. 26.19. Awake and ſing ye that dwell in the Duſt; for then ſhall there be everlaſting Joy upon your Heads. But I muſt not forget, that this is not the Subject I am treating upon, it being that which comes in here only as a neceſſary Introduction unto that Happineſs which the Bodies of the Saints ſhall partake of in Heaven, unto which I now come to treat more particularly.

Now in ſpeaking unto this, I ſhall reduce all that I have to ſay unto theſe four Heads, the Incorruptability, the Spirituality, the Power or Agility, and the Glory and Beauty of the Body.

Firſt, The Bodies of the Saints in Heaven ſhall be incorruptible. Their Souls are always immortal; for when they leave their Bodies, which by Death drops from them into the Grave, yet they die not; but returning unto God, are adjudged to and initated in an everlaſting ſtate of Bleſſedneſs: But now in Heaven, the very Bodies of the Saints ſhall be as immortal as their Souls. In this World the beſt carry up and down with them weak, frail, dying Bodies, always yielding to Decays, exerciſed with Pains and Aches, that inſenſibly waſte and wear them away, till at length Death by ſome incurable Diſeaſe lays them from the Second Death, yet have they thereby no exemption from the Firſt Death; but they as well as others muſt taſte thereof, becauſe; they as well as others have ſinned. It is true, the Sting of Death ſhall never reach them, that they are delivered from, and gain Victory over by Jeſus Chriſt; but the ſtroke of Death muſt and will reach them. Death cannot hurt them, that's certain, becauſe it p. 82hath no Poiſon in it, but Death will have Dominion over them for a time. But though Death play the Tyrant here on Earth, ſparing none either for their Greatneſs, or their Goodneſs, yet hath it no admittance into Heaven: For when the Saints ſhall be cloathed upon with their Houſe, which is from Heaven, then ſhall Death and Mortality be ſwallowed up of Life; and the Life of the Body, as well as the Life of the Soul, ſhall then be everlaſting. The Apoſtle, 1 Corinth. 15.42. ſpeaking of the Body, tells us it is ſown in Corruption, but it is raiſed in Incorruption: So in verſe 52. in a moment, in the twinkling of an eye, at the laſt Trump the Dead ſhall be raiſed incorruptible, and this Mortal muſt put on Immortality. And O how comfortable muſt the Thoughts hereof needs be to the Saints, to think, that though now they have ſickly, diſeaſed; yea, dying Bodies: yet there is a time coming, when they ſhall have Bodies free from all manner of Aches and Pains, not ſubjected to Decays nor Death, but always lively and vigorous. The Reſurrection will do more for the Bodies of the Saints than a Colledge of the ableſt Phyſicians ever could do; for it will at once perfectly cure them of all their Infirmities and Diſtempers; which all the Phyſicians here on Earth could never do: Alas, they could only give ſome caſe and relief under ſome particular Diſtempers, and that but for a little time, but they ſoon returned again; or others came in their room, which proved incurable, and terminated in Death. But when the Bodies of the Saints ſhall be raiſed out of their Graves at the general Reſurrection, they ſhall perfectly be healed of all their Diſtempers, and ſhall die no more; for then ſhall be brought to paſs that ſaying that is written, Death is ſwallowed up in Victory, 1 Cr. 15.54.

p. 83Secondly, In Heaven the Bodies of the Saints ſhall become ſpiritual; not that they ſhall be changed into ſpiritual Subſtances, and ſo become abſolutely ſpiritual; for then they muſt ceaſe to be Bodies; but yet they ſhall become ſpiritual, becauſe they ſhall be endowed with ſpiritual Qualities. Now concerning this Spirituality of the Body, the Apoſtle ſpeaks very clearly in 1 Cor. 15.44 it is ſown, ſays he, a natural Body, it is raiſed a ſpiritual Body. Now the Bodies of the Saints in Heaven are ſaid to be ſpiritual in theſe reſpects.

Firſt, Becauſe in Heaven they ſhall be in a condition that is ſpiritual: Their Bodies ſhall then ſtand in no more need of Meat or Drink Sleep or Apparel, the now neceſſary and appointed means for its ſupportation: In Heaven there is no eating or drinking, no marrying or giving in Marriage; but we ſhall there be as the Angels of God; ſo ſaith our Lord, Matth. 22.30. If Moſes in this ſtate of Mortality, whilſt he was with God in the Mount forty Days and forty nights, did neither eat Bread nor drink Water, as we read, Exod. 34 28. how much more ſhall the Saints be enabled to live without the uſe of theſe things when they come to Heaven, where they ſhall always live in the Preſence of God?

Secondly, The Spirituality of the Saints Bodies in Heaven conſiſts in that entire and abſolute Subjection they ſhall then be in unto their Spirits. In this Life the Soul is debaſed, made to ſtoop, and become ſerviceable to the Fleſh; and when it is at the beſt with the Saints, there is ſtill a contention and ſtrife between the Spirit and the Fleſh; ſo that when the Spirit is willing, the Fleſh is weak; nay, often refractary: But in Heaven there ſhall be an abſolute Subjection of the Body to the Spirit. What a great Happineſs would a godly Man now count it, to have a Body every way ſerviceable to his Soul, that whenever p. 84the Soul moves God ward and Heaven-ward in any holy Duty, the Body might willingly and readily comply with it? How delightful would this make a godly Man's Life to be? Why, in Heaven it ſhall be ſo; in that ſtate of Glory and Happineſs the Soul ſhall not depend upon the Body, but the Body upon the Soul; for the Body ſhall then become ſpiritual, becauſe it ſhall be perfectly ſerviceable to the Spirit. This certainly will be a bleſſed time: Saints therefore ſhould long for its approach.

Thirdly, The Bodies of the Saints in Heaven ſhall be ſpiritual, in regard they will then be more capable of, and more fitted for ſpiritual Ʋſes and Services. Nothing that is of an earthy, dreggy, Nature ſhall then cleave to them; all carnal, ſordid employments are greatly below them; their Work is altogether heavenly and ſpiritual; formerly their time and ſtrength was laid out upon Employments that were earthly, ſuitable unto their then earthly Bodies. But now that their Bodies are changed, and of earthly become ſpiritual, their Employment is changed and become ſpiritual alſo. And becauſe there is ſuch a change in the Employment of their Bodies, it is an evident Demonſtration that there is a change made in their Bodies alſo. Heretofore the World was the Habitation in which their Bodies dwelt, and their Deſigns then were worldly alſo: But now that they are removed from Earth to Heaven, the Habitation of Spirits, their Bodies are refined and made ſpiritual, ſuitable unto the Habitation, to the Inhabitants, to the Employments and Enjoyments that are there; which are altogether ſpiritual.

Thirdly, The Bodies of the Saints in Heaven ſhall be full of Power and Agility: They are ſown (ſays the Apoſtle) in Weakneſs; they are frail, ſinful Bodies, and therefore they muſt die; yet ſhall they p. 85be raiſed in Power. Now this Power and Agility that ſhall be beſtowed upon Glorified Bodies, is very wonderful, being that whereby they ſhall be able to move to and fro in Heaven, according as the Will ſhall command it, without difficulty or wearineſs; and poſſibly ſo, as to be able to keep pace even with Angels themſelves in their Motion. And conſidering the ſpaciouſneſs of Heaven, that place where God, Chriſt, and thoſe multitudes of glorious Saints and Angels do inhabit, this Agility of Body may be very neceſſary.

Now there are two Reaſons why it is ſo neceſſary that the Bodies of the Saints ſhould be thus ſtrong and powerful.

Firſt, That hereby they may be able to attend the Operations of their Souls, and become fit for ſuch Work as in Heaven they muſt be employed in. Were their Bodies as weak and feeble in Heaven as they now are on Earth, they could never undergo ſuch work and motions as they muſt be employed in there, but they would ſoon tire and faint Scripture and Experience tells us this, that when the Soul is exerciſed about any high and glorious Object, the Body preſently ſinks and fails: So it was in the Ecſtaſies of the Prophet, when God did reveal himſelf in an extraordinary manner unto Daniel, his Body failed, he fainted, and was ſick many Days, Dan. 8.27. But now in Heaven the Bodies of the Saints ſhall be ſo ſtrong and powerful, that they ſhall become ſerviceable to their Souls in their higheſt and moſt glorious Operations. Here the People of God have Souls willing to ſerve the Lord, that would fain attend upon him in his Ordinances, and never be weary or drowſie; but though the Spirit be willing, yet the Fleſh is Weak; their frail Bodies cannot keep p. 86pace with their Souls in Duty; thus is it continually with them here; but in Heaven it ſhall be otherwiſe; their Bodies ſhall then be as good Companions for their Souls as they can deſire, and both together ſhall praiſe God with eternal Hallelujahs, and never be weary.

Secondly, It is neceſſary that the Bodies of the Saints in Heaven ſhould be ſtrong and powerful; becauſe otherwiſe they are not able to bear that weight of Glory and Happineſs that there they ſhall be Partakers of. We are eaſily perſuaded to believe that a Man may be ſo miſerable that he cannot bear it; but it is as true that Man's higheſt Happineſs cannot be born by the ſtrength he now hath: Extraordinary Joy will overcome and deſtroy as well as extraordinary Sorrow. I have heard of one whom a great King in this Nation cauſed to be impriſoned, and thrown into a Dungeon, where lying hourly in expectation of loſing his Life, being ſuddenly ſurprized with News of a Pardon, his Joy was ſo great, that it overwhelm'd his Spirit, and he died immediately. The Condition of our Bodies here, is a Condition of Weakneſs and Frallty: And the Glory and Happineſs of Heaven is by the Apoſtle called an exceſſive weight of Glory: Now it is not poſſible for a weak Head to bear an exceſſive weight of Glory. What the Saints ſhall there ſee with their bodily Eyes, is ſo excellent and glorious, that it would now ſink and overwhelm their weak Bodies to behold it. Thoſe raviſhing Tranſports of Joy and Delight, which glorified Souls ſhall have in the Viſion of God, will crack, yea, break a weak Veſſel into pieces. The Bodies of the Saints therefore muſt be made ſtrong to bear the Glory of that Place; otherwiſe, the Excellency of the Object will deſtroy the Faculty. When the Sun in the Firmament ſhines in its full ſtrength, the Glory of it is ſo great, that the ſtrongeſt p. 87Eye is not able to behold it, but is ſoon overcome by its dazling Brightneſs. O how much more unable then is any mortal Eye to ſee God, and to behold his infinite Glory. The Scripture therefore tells us, He dwells in Light that is unapproachable, 1 Tim. 6.16. And, ſays the Apoſtle, 1 Cor. 15. and 50. Fleſh and Blood cannot inherit the Kingdom of God. Now by Fleſh and Blood, he doth not mean Sin and Corruption, though that is very true; but he means a Natural Body, a Body as it is in this irail State, ſo it cannot enter into Glory. No, the Soul muſt be purified, and the Body muſt be ſpiritualized, made powerful and ſtrong before it can enter into Glory; for otherwiſe it is not able to behold God, and to enjoy the Glory and Happineſs of Heaven. Moreover the Bodies of the Saints muſt endure to all Eternity in Heaven; and that without Reparation, by Meats, or Drinks, or Sleep: Doubtleſs therefore their Bodies at the Reſurrection, entring into a Place of ſo great Glory and Happineſs as Heaven is, ſhall be raiſed to a high and eminent degree of Power and Strength, that they may be able to bear that weight of Glory that ſhall then be put upon them.

Fourthly, The Bodies of the Saints in Heaven, ſhall be Beautiful and Glorious.

The Words of the Apoſtle are very clear, 1 Cor. 15.33. Speaking of the Body, and that diſgrace that it is brought under when thrown into the Grave; it is ſown, ſays he, in diſhonour: This indeed is but poor comfort to a Believer, to think that his Body ſhall be vilified and diſgraced in the Grave, where it ſhall turn to corruption and rottenneſs. But, as if the Apoſtle had ſaid, Let not this trouble you, for there will be a Time when the Body ſhall have a bleſſed Reſurrection from that contempt and Diſgrace that it now ſuffered under; for though it be p. 88ſown in diſhonour, yet, it ſhall be raiſed in Glory, and become a far more glorious and beautiful Body than ever it was here on Earth. Some Glory and Majeſty there is put upon the Bodies of Men now, above the Bodies of all other Creatures, in reſpect whereof, our Bodies are ſaid to be God's Workmanſhip: Thy hands have made me, and faſhioned me, ſays Job. Yea, they are ſaid to be fearfully and wonderfully made, and to be curiouſly wrought by God himſelf; ſo we read, Pſal. 139.14, 15. But yet that Glory which the Bodies of the Saints now have, is no Glory, compared with that Glory that their Bodies ſhall be cloathed with in Heaven. There is a vaſt difference between Celeſtial Bodies and Terreſtrial Bodies: How glorious is the Body of the Sun, compared with the Body of a Worm or a Fly? But there is a far greater difference between the Bodies of the Saints on Earth, and the ſame Bodies when glorified in Heaven; for then they ſhall become celeſtial and Heavenly Bodies, ſhining with a Glory and Beauty that ſhall tranſcend the Stars; yea, the Sun in the Firmament. The Apoſtle gives us the Sum of it in a few words, Phil. 3.21. he tells us our Body of Chriſt. They are now vile Bodies, as he calls them; made ſo by Sin, being Inſtruments thereunto; and they are Earthy, becauſe they bear the Image of the Earthly Adam; but they ſhall be made Glorious Bodies; becauſe they ſhall for ever bear the Image of the Heavenly Adam, the Lord Jeſus Chriſt. Exod. 34.29. We read, when Moſes had been in the Mount with God forty days, and came down among the Iſraelites again, his Face did ſhine ſo gloriouſly that they were not able to behold it. Now if Moſes's Body, that was but a frail mortal Body, and was ſhortly to lie in the Duſt, did, by being with God for a little time, ſhine ſo p. 89gloriouſly, Oh with what Glory and Beauty ſhall the Bodies of the Saints ſhine in Heaven, when they ſhall become immortal, and enjoy the Preſence of God with them to all eternity?

Secondly, As the Body ſhall be a great ſharer in the Glory and Happineſs of Heaven, ſo ſhall the Soul be alſo.

Not only the Excellency, but the Capaciouſneſs of the Soul renders it an Object of greater Happineſs and Glory than the Body. As the Soul is the more excellent part of a Saint, than the Body; ſo ſhall it have a more excellent Glory put upon it than the Body. In Gen. 48.19. When Jacob was bleſſing the Two Sons of Joſeph, Manaſſeh and Ephraim, Jacob tells Joſeph, that Manaſſeh the firſt-born, ſhould be a great Man, but his Brother ſhould be greater than he; the ſame may be ſaid of the Bodies and Souls of the Saints in Heaven: It is true, their Bodies ſhall be very beautiful and glorious; but truly their Souls ſhall far excell them in Glory.

In Heaven the Bodies of the Saints ſhall be ſuited to, and capacitated for that Glory and Happineſs that is deſigned for, and to be enjoyed by them there, which now they are not: But their Souls, as they ſhall then take in more of the Glory and Happineſs of Heaven than their Bodies; ſo are they now in ſome meaſure, but ſhall then be much more capacitated both to receive and bear the greatneſs of the Glory and Happineſs of Heaven, than the Body can or will be; for the Happineſs of Heaven being of a ſpiritual and refined Nature, it is moſt ſuitable unto the ſpiritual part of Man, which is his Soul. And this is the Reaſon why we underſtand ſo little of the Happineſs of the Soul in Heaven; becauſe it is ſpiritual. Here we underſtand little what our Souls are, and therefore can underſtand but little what p. 90that Happineſs is that they ſhall attain to hereafter. The Scripture calls it a Glory that ſhall be revealed, Rom. 8.18. The Sufferings of this preſent Life are not to be compared to the Glory that ſhall be revealed in us; that is, in the Soul. A Glory and Happineſs there is that waits for Believers in the other World; but it is not yet revealed what, or how great it ſhall be. No, ſays the Apoſtle, It doth not yet appear what we ſhall be; but when Chriſt, who is our Life, ſhall appear, we ſhall be like him. The Beauty of the Soul will then be excellent and glorious, becauſe the perfect Lineaments of Chriſt will then be drawn upon it. A weak and ſmall meaſure of Grace, which is the higheſt attainment that any Saint reacheth to here, compared with what we ſhall do hereafter, and is alſo the Image of Christ upon the Soul of a Believer; yet even this imperfect Grace and Holineſs, makes the Soul to ſhine gloriouſly here; how much more then ſhall Glory, that is the Perfection of Grace, and the perfecting of the Image of Chriſt upon the Soul, make the Soul of a believer to exceed in Glory? Not that the Saints in Heaven ſhall be continually receiving new additions to their Grace or Glory, and ſo be made more and more like unto Chriſt by the Viſion they ſhall there have of him: No, this is a Saint's Work and Employment here on Earth, whilſt he beholds Chriſt only by an eye of Faith, in the Glaſs of Duties and Ordinances, thus to be changed into his Image from Glory to Glory: But this Sight of Chriſt ſhall vaniſh away in Heaven, and the Saints ſhall have an immediate Viſion of God and Chriſt, and their Souls ſhall thereby be changed into an exact and perfect conformity unto the Image of Chriſt. It ſhall not then be from Glory to Glory, from one degree of Grace to another, as it is now; but Grace and Holineſs in Heaven ſhall be always in them in its height p. 91and perfection. The Souls of Believers upon their entrance into that Holy Place become perfectly and compleatly glorious, having the perfection of Grace and Holineſs in them, without the leaſt remainders of Sin and Corruption, which in this World the holieſt Perſons are not totally free'd from But to ſpeak a little more particularly concerning the Happineſs of the Souls of Believers in Heaven, and here.

Firſt, In Heaven the Ʋnderſtandings of the Saints ſhall be enlarged. Knowledge is a neceſſary Engredient unto the Soul's Happineſs in Heaven; and the more enlarged the Ʋnderſtanding of a Saint is, the greater is his Happineſs. An ignorant Soul cannot be a happy Soul, neither on Earth, nor in Heaven: Ignorant Perſons are look'd upon with pity and contempt; That the Soul be without knowledge, ſays the Wiſe Man, is not, nor cannot be good, Prov. 19.2. Knowledge is a great Ornament in any Man, but much more in a Chriſtian. It is a great Commendation to have an inſight into the Secrets of Nature, to be skill'd in Arts and Sciences, to underſtand Logick, Philoſophy, Metaphyſicks, and the like; but the Excellency of Knowledge lies not in theſe things, but in the knowledge of the Higheſt and Chief Good of all; and that is God and Chriſt: This the Scripture calls the Excellency of Knowledge: So ſays the Apoſtle, Philip. 3.9. I count all things but Loſs and Dung for the Excellency of the Knowledge of Chriſt Jeſus my Lord; and John 17.2. This is Life eternal to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. This is excellent Knowledge indeed, to know God, to know the Lord Jeſus Chriſt, to underſtand the wonderful Work of Man's Redemption, to be acquainted with the Myſteries of Divine Providence: This is a knowledge wherein Angels may delightfully buſie themſelves p. 92in the contemplation of, and not ſtoop below the Excellency and Dignity of their Natures: Something of Light and Knowledge they have into theſe Objects now. But alas, it's little we know of God, of Chriſt, of the Myſteries of Redemption and Providence, to what ſhall be known in Heaven. Some of theſe bleſſed Objects are far above out of our ſight; others are far above the reach of our Ʋnderſtanding, to comprehend the depth of thoſe Myſteries of Wiſdom, Grace, and Love that are contained in them. But in Heaven our Capacities ſhall be enlarged to take in the Knowledge of theſe high and glorious Objects. In Heaven God will take off the Vail from his Face, that we may ſee him Face to Face; and not only ſo, but will ſtrengthen us that we may be able to look upon, and behold his Glory and Excellency; which otherwiſe would aſtoniſh and confound us. There ſhall we ſee the bleſſed Lord Jeſus, who for our ſakes was for a little while made a little lower than the Angels, crowned with Glory and Honour. All the wonderful and aſtoniſhing Myſteries of our Redemption ſhall be there unfolded to us; There it is that we ſhall ſee all the glorious Attributes of God, Wiſdom, Juſtice, Mercy, Holineſs, Faithfulneſs, and Truth; ſweetly reconciled, and fully ſatisfied and contented in the contrivance of our Redemption by Jeſus Chriſt. There we ſhall with great ſatisfaction underſtand the deep and obſcure Myſteries of Religion, which here the moſt profound Scholars were never able fully to comprehend. There ſhall the moſt dark and difficult Paſſages of that divine and heavenly Book, the Scriptures, be made clear and plain to our Underſtanding. There it ſhall be given us to diſcern how exquiſitely the ſeveral parts of Holy Writ, were by the All wiſe and Fore ſeeing Author of them, God, fitted and adapted unto the ſeveral Times, Places, Perſons, p. 93and Occurrences, for which they were intended chiefly to be uſed. We ſhall then plainly ſee, not only a Reconcileableneſs, but a Friendſhip, and perfect Harmony between thoſe Sacred Texts in Holy Writ, that ſeem'd moſt to jarr and be at greateſt variance: Yea, there ſhall we diſcover, not only the meaning of the moſt dark and obſcure Paſſages of that Sacred Book; but how fit it was that they ſhould be ſo; together with the infinite Wiſdom of the great God that cauſed them to be written ſo obſcurely. There it is that thoſe Riddles of Divine Providence ſhall be expounded, and laid open before us; which have made not only wicked Men to deny, but tempted even good Men themſelves ſometimes to call in queſtion the infinite and unerring Wiſdom of the great God in his Government of the World, when they behold wicked and ungodly Men to proſper, grow rich and great, having all their Hearts can wiſh; whilſt upright and righteous ones are continually expoſed to Poverty, Reproach, and Contempt. There ſhall we be fully convinced, that all theſe ſeeming Irregularities, are not only conſiſtent with God's Juſtice and Goodneſs, but are the wiſe productions of them. And though the Belief hereof doth to wiſe and underſtanding Perſons ſeem to be a piece of great Self-denial; yet when we come to Heaven, it will appear to be as highly rational, as now we find it to be hard and difficult. Man of himſelf is no fit Judge of the Providence of God at any time; but eſpecially not in this World; becauſe he cannot ſee the whole of his Providential Workings at once: His Days, as Job ſpeaks, are but as a ſhadow upon Earth, and they fly away: So that he can ſee but little of what God is doing. But when we come to Heaven, the whole Conduct of God's Providence in the Adminiſtration of Affairs in the World, ſhall be laid open to our view. Then ſhall all the p. 94Revolutions and Occurrences of Empires, States, Families, and particular Perſons; which peeviſh Men were wont here to find fault with, be all diſcloſed, and made appear to be ſo juſt and righteous; yea, ſo neceſſary and ſeaſonable, that thoſe very things which here were a Temptation to us to deny God, ſhall in Heaven prove a powerful Engagement for us to praiſe God: And then ſhall we not ſo properly be ſatisfied with what his Providence hath brought about, as raviſhed with the Wiſdom and Beauty that we ſhall behold in it. But in a more eſpecial manner ſhall we be tranſported with Admiration and Gratitude, when the great God ſhall vouchſafe to diſcover to each particular glorified Soul in Heaven the reaſonableneſs of all his Diſpenſations towards them, making viſible to them, not only how neceſſary and righteous; but how merciful and gracious he was in bringing thoſe very Afflictions upon them, which they uſually accounted ſevere Diſpenſations; there being no Rod that ever God took into his hand to chaſtiſe them withal, that ever came ſooner, fell heavier, or abode longer upon them, than the Occaſion that extorted it from him did require it ſhould: And though ſometimes their Expectations were diſappointed, yet was it always a happy Diſappointment for them; becauſe intended by God to ſecure their Title unto far better things, which now they enjoy, than any they could hope for here.

And who is there, that hath taſted the pleaſurable and delightful Life that a Holy Soul leads, whoſe Mind is frequently taken up in the Study and Contemplation of thoſe two excellent Theams, the Word of God, and the Providence of God; but muſt profeſs, as a Great, Noble, and Learned Perſon doth, both very ingeniouſly and piouſly alſo; that though there be ſomething of Difficulty in a ſtudious employment p. 95of our Thoughts, in the Contemplation of theſe things; yet are they alſo ſo pleaſing and inviting; That (to give you his own Words) ſhould Heaven, ſays he, afford me no greater Bleſſing than a clear accompt of the abſtruſe Myſteries of Divinity and Providence, I ſhould value the having my Ʋnderſtanding gratified and enriched with Truths of ſo noble and precious a Nature, enough to court Heaven, at the rate of renouncing for it all thoſe unmanly Senſualities, and trifling Vanities; for which, inconſiderate Mortals are wont to forfeit that Intereſt their Saviour ſo dearly bought them in it? But I muſt not dwell upon this part of the Soul's Happineſs in Heaven, though a moſt pleaſing and delightful Subject.

Secondly, In Heaven the Souls of Believers ſhall be perfected in Holineſs. Here the People of God are truly ſanctified, but not throughly. Sanctified they are in every Part, though but in part ſanctified, ſtill there are the Relicks of Sin, the Remains of the Old Man in them while they are here. The Truth of Grace they have, but not the Perfection of Grace: An abſolute State of Perfection, is rather to be wiſhed for than enjoyed in this Life. The utmoſt that a godly Man can attain to here, is not to commit great Sins, nor to allow himſelf in little Sins, when thorough daily Infirmity he doth commit them.

Now the People of God have the firſt Fruits of the Spirit; but yet they have the remainders of the Old Man in them. Now the Spirit of God helps them to mortifie Sin, and to keep it under; but it doth not enable them perfectly to deſtroy it, as it ſhall be in Heaven. Here the Righteous are delivered from the prevalency of their Corruptions; for ſo is God's gracious Promiſe to his People, that Sin ſhall not have Dominion over them; and bleſſed be God for this: But in Heaven they ſhall be for ever free'd from the p. 96preſence of Sin. There is a continual mortifying of Sin by Believers here on Earth; but in Heaven Sin ſhall be totally aboliſhed: It is in a dying, languiſhing Condition now; but in Heaven it ſhall be dead, for ever ceaſe to be. Perfection of Grace and Holineſs is the aim and endeavour of every godly Man; but it is not his attainment: So the Apoſtle tells us concerning himſelf, who doubtleſs had as great a meaſure of Grace as any have attained to ſince, Phil. 3.12, 13. Not as though I had already attained, or were already perfect: No, ſays he, I count not my ſelf to have apprehended; but this one thing I do, for getting the things that are behind, and reaching forth unto thoſe things that are before, I preſs forward towards the Mark for the prize of the High Calling of God in Chriſt Jeſus. This is all a godly Man can do here, in the uſe of Means, to ſtrive and endeavour after Perfection of Grace, though he cannot attain it. But in Heaven no godly Man ſhall be defiled with any Sin, or defective of any Grace; no, nor yet wanting in any meaſure or degree of Grace and Holineſs as now he is. The Spirits of juſt Men made perfect are there; that is, there is a Perfection of Grace and Holineſs in Heaven, that ſhall beautifie the Spirits of juſt Men when they come there. In this World, the People of God are partly carnal, and partly ſpiritual; partly holy, and partly ſinful. But in Heaven they ſhall he perfectly holy and ſpiritual, free'd from all ſinful Mixtures; no Droſs with their Gold; no Corruption mingling it ſelf with their Holineſs. Their Ʋnderſtandings ſhall be perfectly holy, without the leaſt Cloud, or Miſt of Ignorance or Error to darken or ſully them. That Glorious Sun of Righteouſneſs, whom they ſhall always behold in Heaven, ſhall for ever ſcatter all Clouds and Darkneſs quite away. Their Thoughts ſhall all be holy; no blaſphemous, p. 97unclean, or envious Thoughts ſhall ever ariſe in their Souls; no, nor the leaſt Vanity or Impertinency paſs through their Minds to Eternity; but all ſhall be holy, being brought into a perfect Obedience unto the Lord Jeſus Chriſt. Their Memories ſhall there be holy, being ſtrengthned to retain and bring forth out of their Treaſuries whatever things may tend to feed, and increaſe their Love and Joy, and to elevate their Souls in the high Praiſes of God. Their Wills ſhall then be perfectly holy; for there ſhall they obtain that which they ſo often pray'd for on Earth; namely, that the Will of God may be done by them, as the Angels do it in Heaven. O what a delightful Harmony will there then be for ever between their Wills and the Will of God! Then ſhall they always have a perfect compliance in them with that ſweet and bleſſed Law that they ſhall then be under, without the leaſt contrariety or oppoſition. Never more ſhall they have any motion or inclination in them to that which is evil for ever.

Thirdly, Another thing wherein the Happineſs of the Saints in Heaven, as to their Souls doth conſiſt, is the Regularity of their Affections, which ſhall all be ſet right for, and continually drawn out after God by an unalterable Regularity. There the Saints ſhall in their Hearts and Souls conſtantly and perpetually cleave unto God, having always their Love and Delight in him, without any Satiety or Wearineſs. Here on Earth they are often ſtarting aſide to the Creature with an inordinate Love and Delight; but in Heaven there ſhall be an eternal fixedneſs of Soul, with infinite Complacency and Delight in God. Here our Affections are under great Irregularities: To inſtance in two briefly; and they are the Affections of Love and Joy. As to the Affection of Love; It is well known unto all what is a Chriſtian's commanded Duty; namely, To love p. 98the Lord our God with all our heart, with all our ſoul, with all our mind, and with all our ſtrength. And this Love to God, operating by Love to our Neighbours, is ſo acceptable a Duty, that it is called by the Apoſtle the fulfilling of the Law. But alas, how do the beſt of God's Servants fall ſhort in this reſpect; when all they attain to, is only to love God in Sincerity, and with ſome degree of prevalency above all other Enjoyments. But to love God, ſo as to deſire him, ſo as to rejoice and delight in him above all other things, with the utmoſt extremity of Love and Affection, in Perpetuity and Conſtancy: Oh, where is the Soul that can be found, that doth ſol Vain and fooliſh, yea, ſinful Objects alſo, entangle our Affections, and draw away our Hearts from God, to an over-loving and delighting in them, and to an impairing and weakning of our Love and Affections towards God. How often do we meet with ſuch Complaints as theſe in the mouths of God's People? Oh, that we could love God more! Oh, that we could love Chriſt more! but alas we cannot: Their Faith diſcovers to them a wonderful Amiableneſs in God and Chriſt, which draws out the Deſires of their Souls after them. So ſaith the Apoſtle, to you that believe he is precious, or deſirable. But yet they find they cannot love God as they ought, nor as they deſire to do; for by reaſon of that Earthlineſs that is ſtill in them, their Hearts and Affections are divided, and carried out after other Objects; ſo that as the Apoſtle complains, they cannot do the things that they would. But now in Heaven theſe Complaints ſhall ceaſe, and all the diſorders and Irregularities of the Affections ſhall be cured, and the Soul ſhall perfectly, and everlaſtingly love God, and contemplate the Excellencies and Perfections that are in him with unſpeakable Delight and Satisfaction: For where ever there is the Actings of theſe Affections, it always p. 99carrieth much Pleaſure and Delight along with it; eſpecially where the Object beloved is deſerving, and the Affections are ſtrong towards it. Now in Heaven the Object is moſt deſerving to be beloved; for it is the ever bleſſed God, and the Affections of the Soul will be ſtrongeſt; for there Love ſhall be in its Height and Perfection; and that which reſults from hence muſt be infinite Satisfaction and Delight unto the Soul, ſo that it cannot chuſe but it muſt love God. There holy Souls ſhall have continual views of the perfect Beauty of him, who is altogether lovely; yea, who is Love it ſelf; the ſight of whom will not only wonderfully draw their Hearts and Affections towards him, but fill their Souls with continual Raviſhments of Love and Joy in him; ſo that it is impoſſible they ſhould do otherwiſe than rejoice and delight in him. O this Life of Love which Saints always live in Heaven! It is that which fills them with unſpeakable Satisfaction and Contentment; yea, Love in Heaven is that which will be both the Work and the Reward of a Saint at once; and that in Conſtancy and Perpetuity.

And ſo for a Saint's Joy, which is another Affection of the Soul. How irregularly doth it frequently act; we rejoice when we ſhould mourn, and we mourn when we ſhould rejoice; or if not ſo, yet we often exceed in our Joy and Delight. Commonly it is with us in our Enjoyments of the World, as it is with us in our Loſſes in the World: When we loſe the Comforts of the World, we over-grieve, and are caſt down ſo exceſſively, as if we had nothing left to take any Delight or Comfort in. And juſt ſo is it with us in our Enjoyments of the World; when God bleſſeth us with outward Comforts, we over-love and delight in them; ſo that that which God gives us to draw our Hearts nearer to himſelf, by the Exceſſes of our Joy and Delight in them, takes away p. 100our Hearts more from him; inſomuch that we are more forgetful of God by our inordinate rejoicing in what he beſtows upon us: A very evil and ungrateful return unto God for his Kindneſs to us; but yet it is that which we are very inclinable unto. Hence therefore is it that we are ſo often caution'd againſt all exceſſive Love of, or Delight in things here below; for Love to, and Joy and Delight in any thing always go together; the Apoſtle therefore bids us, 1 John 3.16, Love not the World, nor the things of the World; if any Man love the World, the Love of the Father is not in him: Not that it is abſolutely unlawful to expreſs any kind of Love to, or Delight in Worldly Things. But it is as if he had ſaid; ſo hard and difficult a thing it is for Chriſtians, in loving and delighting in worldly Enjoyments, to keep their Affections within their bounds, and to expreſs no more of Joy and Delight in thoſe things than is due to them; that it is almoſt neceſſary to lay a Command upon them, not to love the World at all; ſuch a proneneſs is there in the beſt of Chriſtians to tranſgreſs, when any allowance is given unto theſe carnal Hearts and Affections of ours towards worldly Enjoyments. It is true, a Believer is not only allowed, but commanded to rejoice; yea, and to rejoice always; and none have more cauſe ſo to do than he: But it is not in the perſons or things of this World, but in God; ſo runs the Command, 1 Theſ. 5. Rejoice always in the Lord, and again I ſay rejoice. But yet all rejoicing in outward Enjoyments is not forbidden him neither. A Chriſtian, who is accepted of God, may, as the wiſe Man ſpeaks, eat his Bread with Joy, and drink his Wine with a merry Heart, Eccleſ. 4.7. that is, he may rejoice, and be chearful in the uſe of thoſe Comforts and Refreſhments that God beſtows upon him. But yet in the greateſt abundance of them, his Moderation p. 101ought to be known unto all Men, and ſtill he muſt rejoice in them as if he rejoiced not; that is, uſe them and rejoice in them with a holy kind of Indifferency of Soul. But now here is the great failing of Chriſtians, they exceed thoſe bounds and limits that God allows them, letting out their Hearts and Affections inordinately towards them: But now in Heaven theſe delightful Affections of the Soul ſhall be regulated. A Saint's Joy there ſhall be always rightly placed, and duly bounded: God will there be the only Object of our Joy, and the right bounding of our Joys and Delights in him, will be to joy and rejoice in him without bounds and limits: Let our rejoicing in him be never ſo great, it cannot be ſo great as he deſerves. Were it poſſible for one glorified Soul in Heaven to contain in it all the Affections of Love and Delight, that are ſcattered up and down in all the Saints and Angels in Heaven, and to put forth the Extremity of thoſe Affections towards the great and bleſſed God, in loving and delighting in him to the utmoſt of its Capacity; yet when that Soul hath acted with the greateſt ardency of all theſe Affections towards God, ſtill is there more of Worth and Excellency in God, than all theſe Affections can reach unto, and infinitely more doth he ſtill deſerve to be loved and delighted in. It is true, a gracious Soul in Heaven ſhall have other Objects to delight in, as Saints and Angels, and the glorious place of its Habitation, the higheſt Heavens: But whatever Joy or Delight the Soul expreſſeth in or towards any of theſe Objects, it is becauſe of the Divine Excellencies and Perfections that are communicated to them, and do ſhine forth gloriouſly in them. But ſtill God is the chiefeſt Object of their Joy. Here on Earth a Saint's Joy is chiefly in God, Hab. 3. I will rejoice in the Lord, and joy in the God of my Salvation. Pſal. 34.2. p. 102My Soul ſhall make her boaſt in the Lord; Pſal. 33.1. Rejoice in the Lord, O ye Righteous. And if it be thus with the People of God here, much more will it be ſo with them in Heaven; that which is now their Duty, ſhall there be their eternal Reward, always to rejoice in God; for in his preſence is fulneſs of Joy, and at his right hand are pleaſures for evermore. And oh, what a ſupport may this be to a Soul, that by the exceſs of its Joy and Delight in worldly Enjoyments, hath provoked God to hide his Face from it; and being ſenſible of its Sin, is returning unto God, ſeeking after him with weeping and mourning, becauſe of its offending him; though as yet it cannot find God graciouſly ſmiling upon it. Go on ſtill, O Soul, ſeek him, and mourn after him; and remember for thy Comfort, though weeping may endure for a night, yet joy will come in the morning; there is a time coming when thy Sorrow ſhall be turned into Joy; yea, when thou ſhalt have fullneſs and perpetuity of Joy in Conjunction; for it ſhall be that in which thou ſhalt bathe thy Soul with infinite Pleaſure and Delight, to all Eternity.

I ſhall now cloſe this Chapter with a ſhort Diſcourſe of that, which is a neceſſary addition unto all that hath been ſaid, for the compleating the Saints Happineſs in Heaven; and that is the perpetuity or eternity thereof. This is a Crown unto our Crown of Glory, that it ſhall be eternal. It is true, God is the chief Happineſs of a Saint in Heaven; but tho' God be the chief; yea, the only Happineſs of glorified Souls, and Heaven it ſelf were no Happineſs to a Saint without God there; yet if it be not an eternal Enjoyment of God in Heaven, a Believer's Happineſs there would be as it were no Happineſs to him; for the greater the Good is that is enjoyed, if mixed with continual Fears of loſing it, the leſs Joy and Delight p. 103is there unto any in the poſſeſſing of it; becauſe the fear of being deprived of ſo great a Good abates ſo much of the Happineſs and Comfort, that otherwiſe would accrue unto the Soul in the enjoying of it, that it makes it to be very little comparatively to what it would be. That which otherwiſe would be unexpreſſibly delectable in the Enjoyment, by our Fears of loſing it, gives little Contentment to us while we are poſſeſſed of it. Now though there be juſt Cauſe for us to fear the loſs of all earthly Enjoyments; and poſſibly it may be neceſſary, that God ſhould ſuffer ſuch Fears to prevail upon us, that worldly things may have leſs of our Hearts and Affections, and himſelf the more; yet as to Heaven, and the Happineſs thereof, there is no ground for any ſuch Fears: Nay, though the Happineſs of Heaven be Ten thouſand times greater than what we can promiſe our ſelves in all worldly Enjoyments; yet that which adds to the excellency of that Happineſs, is this, that it is a thouſand times more certain, and ſecure than any worldly thing can be. The Happineſs of Heaven is not only a full and compleat Happineſs, but it is alſo a ſecure Happineſs: It is a full Happineſs; holy Souls, though they are never ſatisfied till then; yet are they then fully ſatisfied. In Heaven there is a Ceſſation of Deſire. In the enjoyment of God in that glorious Place, there is more of Happineſs than the Soul is able to receive or bear. And as this Happineſs is full and ſatisfactory, ſo is it alſo ſecure; it is a Happineſs that cannot be loſt: The Gates of the New Jeruſalem, that is of Heaven, are therefore ſaid to ſtand open, to ſhew there is no fear of any Enemies Approach to take away the Happineſs of a Saint there. God will never take away the Happineſs of a Saint from him; the Devil nor Sin cannot take it away; neither ſhall Man himſelf either loſe or throw it away. The Happineſs of a Saint in Heaven, p. 104is not like the Happineſs of Man in Paradiſe, which was in his own keeping, and ſo was ſoon loſt by him; but it is in God's hands, and ſo it cannot be loſt. As the Power of God now preſerves, and keeps a Saint for the enjoyment of Heaven; therefore, ſays the Apoſtle, 1 Pet. 1.5. You are kept by the mighty Power of God, through Faith, unto Salvation. So the Love; the Grace, the Mercy of God, that hath beſtowed the Happineſs of Heaven upon them, will for ever ſecure the Enjoyment of it to them. And as the Happineſs of Heaven cannot be loſt, ſo it ſhall never decay; it is therefore called by the Apoſtle, 1 Pet. 1.4. An Inheritance incorruptible, undefiled, that fadeth not away: And ſays the ſame Apoſtle, chap. 5.4. When the chief Shepherd ſhall appear, you ſhall receive a Crown of Glory that fadeth not away; neither Moth nor Thief comes there; neither internal nor external Means of Corruption or Decay. Here on Earth the ſweeteſt Comforts ſooneſt fade; as the ſweeteſt Roſe ſooneſt withers But in Heaven, there's an eternal Freſhneſs and Greenneſs upon a Saint's Bleſſedneſs. When glorified Souls have ſung the Song of Moſes and the Lamb Millions of Millions of Years, it is a new Song ſtill, and as pleaſant and delightful as ever. And that a Saint's Happineſs may be perfect and compleat, it is that which ſhall never have an end. Heaven is not a Tenement at Will; but an Inheritance purchaſed for the Saints by the Blood of Chriſt, and ſetled upon them for ever. We know, ſays the Apoſtle, that when this earthly houſe of our Tabernacle ſhall be diſſolved, we have a Building of God, an Houſe not made with hands, eternal in the Heavens, 2 Cor. 5.1. And ſays our Lord, My Sheep hear my Voice, and they follow me, and I give unto them eternal Life. Rom. 6.23. The Gift of God is eternal Life through Jeſus Christ our Lord. Mortality is p. 105the Diſgrace of all earthly Enjoyments. To a carnal Eye indeed the things of this World appear great and glorious; but the brevity and ſhortneſs of their continuance ſhould not only diſparage, but render them contemptible to a gracious Soul. No Man can greatly delight in that which he knows will quickly be taken from him. It muſt needs ſpoil our carnal Mirth and Jollity, when we find our pleaſant and delightful things dying in our hands. No Man can caſt a greater Reproach and Diſgrace upon any thing of the greateſt Excellency, than to call it a frail periſhing thing. Now ſuch are all worldly Enjoyments, they will ſoon be at an end; for as the Apoſtle ſpeaks, they paſs away; yea, they will quickly not be at all. What ſays the Pſalmiſt, Pſal. 39.6. Surely every Man walketh in a vain ſhew, he diſquieteth himſelf in vain, he heapeth up Riches, and knows not who ſhall enjoy them? Why, wicked Men reckon that they themſelves ſhall enjoy them: It is true they do ſo; but ſo ſhort and uncertain is the Life of Man, that the Pſalmiſt doth as it were paſs by him that is the gainer of them, as one not fit to be mentioned for an enjoyer of what he hath taken ſo much pains for; becauſe by that time he hath with great toil and labour; and, it may be, with a great deal of ſin and guilt alſo, obtained what he deſired, his Life is at an end, and he forced to leave it unto others; but who ſhall enjoy it, he knows not. O this ſhortneſs of our Lives: and the uncertainty of our Enjoyment of all wordly Things, ſhould put a check to our eager purſuits after them, for they and we muſt ſoon part again. There may be indeed ſome ignorant and forgetful Perſons, who may have no ſuch ſad and melancholy. Thoughts to diſturb them in their carnal Pleaſures and Delights; and ſuch may for the preſent be outwardly merry and jovial; but what will become of this Mirth and Jollity, p. 106when they come to lie upon a Death-bed? It will be but a poor relief, that the Thoughts of having enjoyed abundance of worldly Things, will yield unto any at ſuch a time. It's a ſorry Happineſs, and that which deſerves not the Name of it, that conſiſts in an ignorance or forgetfulneſs of an approaching Miſery. But now in Heaven a Saint's Happineſs is eternal. Once in Heaven, and for ever there. Oh, bleſſed Eternity! Happy are thoſe Souls that arrive in that ſtate of perfect Bliſs; for none are there perplexed with any ſad and melancholy Thoughts; nor are the Joys of thoſe bleſſed ones interrupted with any Fears of the Expiration of their Happineſs. All that enter into that holy Place become Pillars in the Temple of God, where they abide for ever, Rev. 3.12. Him that overcometh, will I make a Pillar in the houſe of my God, and he ſhall go out no more. Into that earthly Paradiſe, wherein God put our firſt Parents, there was a way out, but no way in again. But into the Heavenly Paradiſe, there is a way in, even a pleaſant and delightful way unto Believers, though a thorny and bloody way unto Chriſt: But there is no way out again. What ſays Abraham to the rich Man in Hell, Luke 16.26. They that would paſs from hence unto you, cannot. What a ſtrange kind of Expreſſion is that? Can it be thought that any would paſs from Heaven, a place of inexpreſſible Joy and Happineſs, unto Hell, a place of inexpreſſible Miſery and Torment, if they might? Certainly, Hell is not a place ſo deſirable, nor is Heaven a place ſo contemptible, that any of thoſe happy Souls that are now in Glory, ſhould be deſirous to make an Exchange of the Bliſs and Happineſs of the one, for the Pain and Torment of the other. No, that is not the meaning of the place; but it is an Expreſſion ſpoken only to ſhew the impoſſibility of the Saints loſing the Happineſs of Heaven. p. 107They may as well be thought to be covetous of exchanging the Happineſs of that bleſſed place, for the Anguiſh and Torment of the Damned in Hell; as it can be ſuppoſed that they ſhould ever be deprived of the Happineſs of Heaven; for ſays Abraham, if it were poſſible to ſuppoſe this of the Saints in Heaven, that they ſhould be willing to do this, yet ſays he, They cannot; that is they cannot, nor ſhall not to Eternity ever loſe the Happineſs they enjoy in Heaven: Miſery it ſelf to Eternity may as ſoon be deſired and embraced by them, as Happineſs it ſelf can be ſuppoſed to be parted with and loſt by them. For they that would come from us to you cannot. Oh happy and bleſſed State, who would not with the greateſt diligence contend to be a partaker of it?

O my Soul, looſe then thy hold of the World, and all the Enjoyments thereof. All thy Pleaſures and Delights here below, are but Dreams and Fancies, compared with what the Saints ſhall Eternally enjoy in Heaven: Chearfully therefore quit thy Intereſt in what is but appearing and uncertain, for that which hath the greateſt Reality and Permanency in it. Let it not grieve thee, that thou parteſt with thy deareſt Friends and Relations; nay let it not trouble thee, tho' thou parteſt with thy life it ſelf, if thy parting with theſe, be the way of God's appointment through which thou muſt paſs to enter upon that State and Condition, where not only all thy Fears and Troubles ſhall ceaſe and come to an end; but where they ſhall all be changed into an Eternity of Joy and Delight, as they ſhall moſt certainly be in Heaven.

And now O Chriſtian Reader, let me perſuade thee for ſome little time once a day to withdraw thy ſelf from the World, and the buſineſs and affairs thereof, and ſeriouſly conſider with thy ſelf of this great Word, or rather State of Eternity. Doth it p. 108not highly concern thee; nay is there any thing that can be of greater moment unto thee, than to know how it ſhall go with thee to all Eternity? Holy Souls are ſure to enjoy a ſtate of Eternal Happineſs in Heaven; this the Scripture abundantly confirms, and thou thy ſelf doſt believe to be a great Truth; but is this ſtate of Eternal Happineſs like to be thine? haſt thou it made ſure unto thee upon ſuch grounds as will not deceive thee another day? That an Eternal State doth abide thee is beyond all doubting, but whether is it a State of Eternal Happineſs or Eternal Miſery, is the great queſtion thou art to be reſolved in.

Conſider O Soul, it is thy being Eternally in either of theſe ſtates, that will make thee Miſerable or Happy indeed. It is not thy being among the Damned in Hell, comparatively, that will make thee miſerable, but thy being Eternally under the Torments of Hell, this is that which makes thee truly miſerable. And on the other hand, it is not thy being in Heaven comparatively that will make thee Happy, but it is thy being Eternally there that makes thee truly Happy. This, this is that which Accents thy Miſery or thy Happineſs, even the Eternity of it. Oh Eternity, Eternity, thou art the bittereſt, and thou art the ſweeteſt word in all the World; to the Damned thou art the bittereſt of all words, becauſe their Torments are to laſt to all Eternity. And to the Godly thou art the ſweeteſt word in all the World, for their Joys and Happineſs ſhall laſt unto all Eternity. There is nothing either in Heaven or in Hell but what ſpeaks Eternity. There is nothing in Hell but what is Eternal. Hell it ſelf that place of Torment is Eternal. The Sufferings and Torments of the Damned in Hell are Eternal. The Wrath and Vengeance of God that is the cauſe of thoſe Torments, in Eternal. Yea all the Damned themſelves, together p. 109with the Devil and his Angels, are all to be ſufferers under an Eternity of Torments in Hell. O Eternity, Eternity, how miſerable beyond all expreſſion, doſt thou make the condition of the Damned to be! And as there is nothing in Hell but what is Eternal, ſo neither is there any thing in Heaven, but what ſpeaks Eternity. There is the Great and Bleſſed God, the Father of Eternity, the Sum and Heighth of the Saints Happineſs in Heaven, to be Eternally enjoyed. It is there that the Lord Jeſus Chriſt, the Saints great and bleſſed Redeemer is, whoſe Meritorious Death and Sufferings hath Deſerved and Obtained for them the Eternal Enjoyment of that Happineſs which there they are partakers of. Heaven that place of Bliſs and Happineſs, where God manifeſts and diſplays all his Glorious Excellencies and Perfections, is Eternal. The bleſſed Company and Society of a Saint in Heaven, the innumerable Company of Glorified Saints and Angels ſhall Eternally be their fellow Inhabitants in that Holy place. Yea, both the Happineſs of Heaven, and every Saint that ſhall participate of that Happineſs, ſhall both continue in conjunction together Everlaſtingly. Here, O my Soul, is a Happineſs moſt worthy of all thy thoughts; a Happineſs ſo great, that it calls for and deſerves all thy Time, all thy Parts; yea, all the Labour and Pains thou canſt poſſibly lay out for the obtaining of it. O Eternity, Eternity, how pleaſant, how delightful a word art thou for Holy Souls to contemplate upon; thou art not more full of dread and horror to the wicked in Hell, than thou art full of pleaſure and delight unto the Saints in Heaven; thou art the Sweetneſs, the Conſummation, the Perfection of a Saint's Happineſs. God himſelf, who is the All of a Saint's Happineſs, if he be not enjoyed for ever, cannot make a Saint always Happy. Unleſs an Eternity of Enjoyment p. 110be added to a Saint's Happineſs in Heaven, he cannot be fully and compleatly Happy: It is true, whilſt he enjoys the Happineſs of Heaven, he is in a Happy ſtate; but if Eternity be not added to that Enjoyment, a time will come when that Happineſs ſhall ceaſe and have an end. Take away Eternity from a Saint's Happineſs, and there not only will, but there muſt come a time, when a Saint muſt be miſerable. O Eternity, Eternity, thou art not only a Happineſs added to a Saint's Happineſs in Heaven, but thou art that bleſſed Band that uniteſt and tieſt all the ſcattered parcels of a Saint's Happineſs together, in one bundle for his ſatisfaction and ſecurity for ever. O my Soul ſtudy this word Eternity well, as it is the Crowning addition unto the Saints Happineſs. It is that which will revive and quicken thee; yea, it is that which will put a new life into thee, in thy greateſt Agonies and Sufferings which thou canſt undergo here; for they are but of ſhort continuance: Death at fartheſt, will come and put an end to them all. but the Glory and Happineſs that remains for thee in Heaven that is Eternal and Everlaſting, and ſhall never, never, never know an end.