The Glory and Happiness of the Saints in Heaven, Chapter 2

The Glory and Happiness of the Saints in Heaven · Chapter 2

p. 13CHAP. II.

A more particular Conſideration of the Happineſs of Heaven. Of the Company and Society Believers ſhall enjoy in Heaven; as, (1.) Communion with all the People of God. (2.) Communion with Angels. (3.) Enjoyment of Jeſus Chriſt their Redeemer. (4.) Sight and Fruition of God. What kind of Sight or Viſion of God, Saints ſhall have in Heaven: Which ſhall be, (1.) Immediate and clear. (2.) Tranſforming. (3.) Joyful. (4.) Permanent and perpetual. This Sight and Viſion of God in Heaven will be a great Happineſs; becauſe God is (1.) An Ʋniverſal Good. (2.) A Pure and Ʋnmixed Good. (3.) A Suitable Good. (4) An All ſufficient Good. (5.) A Satisfying Good. (6.) An Everlaſting Good.

HAving in the Concluſion of the Former Chapter, laid down a brief Deſcription of Heaven, and the Happineſs thereof, I now come to a more particular diſtinct handling of the ſeveral Branches of it.

Now here the Firſt Thing that I ſhall inſtance in, as a Part of that Happineſs, is the Company and Society that the Saints ſhall eternally enjoy in Heaven. Which is comprehended in theſe Four Particulars: p. 14Fellowſhip with all the Saints. Communion with Angels. The Sight of Jeſus Chriſt, as our Bleſſed and Glorious Redeemer. And the eternal Viſion and Enjoyment of God himſelf.

Firſt. The Happineſs of Believers in Heaven conſiſts in their Fellowſhip and Society with the Saints and People of God, that have lived in all Ages of the World. The Communion of Saints, and the great Delight the People of God have taken therein, is that we often read of in Scripture. Holy David ſpeaks of it with great pleaſure, Pſal. 42.4. I went, ſays he, to the Houſe of God with the voice of Joy and Praiſe; But why ſo? it was, ſays he, with a Multitude that kept Holy-Day. Such Society were the Delight of his Soul: Pſal. 16.3. But to the Saints, the excellent ones of the Earth, in whom is all my Delight. O how rejoycingly doth his Soul ſpeak when ſuch Company came unto him! I was glad when they ſaid unto me, Come, let us go up unto the Houſe of the Lord, Pſal. 122.1. It is true, David's greateſt Delight was in God, and in the enjoyment of him; and therefore ſays he, I will go unto God, my exceeding Joy and Chear, Pſal. 42.4. But next unto God, the People of God, and Communion with them, were thoſe he moſt eſteemed: And therefore, though his going to the Houſe of God, was chiefly to meet with God, whom his Soul did moſt pant and breath after; yet was it no ſmall matter of Joy to him, that he went to the Houſe of God in ſuch Company. And if the People of God now be accounted by a Godly man to be ſuch delightful Company here on Earth, whilſt Sin as well as Grace is in them in conjunction; O how delightful will their Company be in Heaven, when they ſhall be free from all Sin and Corruption! having nothing but Grace in them in Perfection. Here on Earth, the Communion of Saints is ſweet and deſirable, though mixed with Communion with the p. 15World; ſo that while we have Fellowſhip with them, we are to have Fellowſhip with Sinners at the ſame time; and indeed there is no Society ſo pure and holy, but there are, and will be a Number of unholy ones among them. To be full of Holineſs our ſelves, and to have none but holy ones in our company, is a deſirable thing on Earth; but enjoyed only in Heaven: Here the Chaff and the Wheat muſt grow together. All that are now called by the Name of the Lord are not all holy; but Saints and Sinners dwell together in the ſame Houſe; ſit together at the ſame Table, lie together in the ſame Bed; yea, eat both of the ſame Spiritual Meat, and drink the ſame Spiritual Drink; enjoy the ſame Ordinances, partake of the ſame Sacrament, even the Body and Blood of our Bleſſed Lord and Saviour Jeſus Chriſt. So that the People of God, though they have Communion one with another, yet have they Fellowſhip with Sinners alſo. And this will always be the ſtate of the People of God while they are here. But now in Heaven, Believers ſhall have Communion with the Saints and Servants of God, and with none but them; for all Sinners ſhall be eternally excluded out of that holy Plaee; no thing or perſon that is defiled or polluted, ſhall ever enter there; and certainly this muſt needs be ſweet and delightful. Were it a thing that we might ſuppoſe poſſible (as indeed it is not) that here we could have Communion with the People of God, and with them only, yet the beſt of them have now ſo many Weakneſſes and Imperfections, as would render the pureſt Society of them ſometimes uncomfortable; for here being in their imperfect ſtate, they muſt be born withal in many things; for they are ſtill Men ſubject to like Paſſions and Infirmtiies with others. Moſes, a Man eminent for Meekneſs, ſo that there was none like him on Earth; yet ſometimes ſpake unadviſedly with his lips. Job, a p. 16patient Man, even to a Proverb; yet had ſometimes his Fits of Impatience and Diſcontent. Jonah, a Prophet of the Lord, yet very froward and peeviſh, and juſtifies his Paſſion and Anger, not only before Men, but even unto the Face of God himſelf, ſaying, I do well to be angry, even unto the death. Yea, moſt, if not all the Saints and People of God mentioned in Scripture, though eminent for Grace and Holineſs, yet have they had ſome Sins, ſome Infirmities or other recorded of them, that it might be known they were Men; yea, ſinful Men alſo, as well as Saints; and if we expect Communion with any while we are here, that are not Sinners as well as Saints, we muſt then go out of the world; as the Apoſtle ſpeaks; for all the People of God here have Fleſh in them as well as Spirit; Sin and Corruption in them, as well as Grace and Holineſs. And yet notwithſtanding all their Frailties and Infirmities, they are ſtill the beſt Company, and Fellowſhip, and Society with them moſt deſirable. And if, while they have their Spots, their Stains upon them, their Company is ſo excellent and deſirable, what ſhall they be when they ſhall be free from all their Imperfections, when they ſhall have no Ignorance, no Blindneſs, no Pride, no Impatience, no Spots, no Blemiſhes, nor any thing whereby they may be polluted or defiled; but ſhall be adorned and beautified with all Grace and Holineſs in the Fulneſs and Perfection of it: Surely then their Company muſt needs be far more deſirable; yea, even a kind of a little Heaven it ſelf.

Secondly, The Happineſs of Believers in Heaven, conſiſts in their Communion with Angels, the higheſt, the nobleſt, and moſt excellent of God's Creatures. The Welfare of Man is that in which the Angels delight. When Man was at firſt created, thoſe Morning-Stars ſang together, and thoſe Sons of God, as holy Job ſpeaks, ſhouted for joy, Job p. 1738.7. When Jeſus Chriſt, the Saviour of Mankind, came into the World for this very end and purpoſe, that he might be a Redeemer unto Man, it is ſaid, that a multitude of the Heavenly Hoſt joyned together in praiſing of God, ſaying, Glory to God on high, on Earth Peace, and Good Will towards Man, Luke 2.13. And when any Sinners are turned unto God, there is joy, ſays our Lord, among thoſe Bleſſed Spirits, Luke 15.10. This Heavenly Hoſt of God, now as the Apoſtle ſpeaks, rejoyce to be miniſtring Spirits unto the Saints, Heb. 1.14. They are therefore called Miniſtring Spirits, ſent forth by God to miniſter for them who ſhall be Heirs of Salvation. Many Offices of Love and Kindneſs they do for the People of God now when they are in danger, which they cannot obſerve, nor take notice of; for though their Help and Aſſiſtance be always real, as to the effect and operation thereof; yet is it always inviſible as to their knowledge and obſervation; it being impoſſible for them to underſtand, how often, and after what manner they are employed by God for their Benefit. The Angels are the continual Guardians and Attendants of the People of God while they are in this world; hence therefore our Lord bids thoſe he ſpake to, in Matt. 18.10. Take heed that they offended not any of thoſe little ones that believed in him; for, ſays he, in heaven their Angels do always behold the Face of my Father which is in heaven. And that the Angels do protect and defend the People of God here, is very clear, in Pſal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. And that's a great Scripture, and adds much to the confirmation of the Happineſs of the People of God, both in reſpect of their Fellowſhip with the Saints, and their Communion with the Angels in Heaven, in Heb. 12.22, 23. Ye are come unto Mount Sion, the City of the living God, the p. 18heavenly Jeruſalem, and to an innumerable Company of Angels, and to the Spirits of juſt men made perfect. While we carry about with us theſe earthly Tabernacles of our Bodies, we are ſcarce capable of Communications with ſuch ſpiritual heavenly Creatures; but at Death, the Saints ſhall know their old Friends and Fellow-Servants, and then thoſe Heavenly and Triumphant Chariots ſhall carry up their departed Souls with Shoutings and Acclamations of Joy, into the Preſence of God; where they ſhall make Relations of the ſtrange and wonderful Providences of God towards them while they were here, and joyn together in the high Praiſes of God for evermore. In this world the ſight of one Angel, though a Meſſenger of Peace, and one that brings good Tidings along with him; yet doth cauſe Fear and Amazement. But in Heaven the Saints ſhall behold all the Angels of God, and that not only without Dread and Horrour, but with Joy and Delight, as being their Fellow-Creatures, with whom they ſhall eternally maintain a bleſſed Communion and Correſpondency. And oh, what happy and delightful Company will thoſe Glorious Creatures be, in whom there is nothing but what is Amiable and Lovely; yea, nothing but what is Admirable and Wonderful! And though this Communion with Angels, be a part of that Happineſs which the Saints ſhall enjoy in Heaven, and a Truth of great Certainty, yet the Way and Manner of the Saints converſe with them there, is very dark and obſcure, and that to which we are now altogether ſtrangers. Let therefore the Certainty thereof, ſuppreſs our Curioſity, and ſatisfie our Minds until we come thither; when we ſhall have a full Revelation and Enjoyment thereof together, being made not only like unto, but equal with the Angels.

p. 19Thirdly, The Happineſs of the Saints in Heaven, lies in this, that there they ſhall have a Sight and Enjoyment of Jeſus Chriſt, as their Bleſſed and Glorious Redeemet. Now this is a Happineſs ſo great, that a Saint cannot but account himſelf recompenſed with infinite Gain and Advantage, though he loſt his Life in the attaining of it. Chriſt (ſays the Apoſtle, Col. 3.11.) is all in all. It was doubtleſs a bleſſed and glorious ſight to behold the Lord Jeſus Chriſt, when he was here upon Earth, when in the days of his Fleſh, he humbled himſelf, and took upon him the form of a Servant; for certainly he was the comiieſt Perſon for Fleſh and Blood that ever was born; in reſpect whereof, he might well be ſaid to be fairer than the Children of Men; and therefore the ſight of him daily among the common People with whom he lived, was no ſmall Priviledge; but much greater was the Happineſs of his Diſciples, who had conſtant converſe with him, being thoſe he made choice of to make known himſelf unto, declaring to them the things relating to himſelf, and to their Salvation and Happineſs through him; in reſpect whereof our Lord calls them Bleſſed, in Mat. 13.16, 17. Bleſſed are your eyes, for they ſee; and your ears, for they hear; for verily I ſay unto you, many Prophets and Righteous Men have deſired to ſee the things that you ſee, and to hear the things that you hear, and have not ſeen nor heard them. Yea, even then when his Viſage was marred more than any man's, and there ſeem'd to be no Form nor Comlineſs in him; ſo that as to outward appearance, there was no reaſon why any ſhould deſire him; yet was he then moſt lovely and beautiful. And was the Sight of him ſo glorious and ſo deſirable when he was on Earth, and came with Sin upon him, that is imputed to him; O how glorious will the Sight of him be in Heaven, when he ſhall appear without Sin?

p. 20The Scripture gives us an Account of two great Deſires the Bleſſed Apoſtle St. Paul had, upon which his Soul was much ſet; the one was in reference unto this World, and the other in reference to the World to come; but the Object of both was Jeſus Chriſt: That which he deſires in this World, was, to know Chriſt and him crucified: That which he deſires in reference to the world to come, was, to ſee Chriſt glorified. Concerning his knowledge of Chriſt crucified, we read in 1 Cor. 2.2. I determined, ſays he, to know nothing among you but Jeſus Chriſt, and him crucified. And in compariſon of this knowledge of Chriſt, all other things were but as Dung and Droſs unto him; ſo himſelf tells us, in Phil. 3 8. And concerning his knowledge of Chriſt glorified, we read in Phil. 1.23. I deſire, ſays he, to be diſſolved, and to be with Chriſt: And concerning this knowledge of Chriſt, which comprehends Enjoyment alſo, he tells us in the following Words, that it was beſt of all. Whatever Sight the People of God have of Chriſt in this World, though in it ſelf it be very ſweet, and that which is more deſirable than all the Pleaſures and Delights that the World can afford; yet is it but imperfect, and a ſmall thing, compared to that Sight and Enjoyment of Chriſt which God intends his People in Heaven; when their Graces ſhall be full and perfect, and their Souls fully and compleatly like unto him whom they ſhall behold; not as once he was the Object of the Scorn and Contempt of the World, not as one beholding to others for a ſupply of his Wants and Neceſſities; not as dying, crucified, and rejected; but Jeſus, the lively and expreſs Image of his Father, and the brightneſs of his Glory; Jeſus, the Lord of Life, and King of Glory, accompanied with Thouſands and Millions of Angels, all of them at his Command, and yet at the ſame time not diſdaining, ut graciouſly ſmiling upon all the Saints in general, p. 21and upon every Saint in particular, who ſhall equally behold the bleſſed Face of him who did ſuffer ſo great and wonderful things to obtain that eternal Life and Happineſs for them, into which they are now inſtated, and ſhall be poſſeſſors of in his glorious Preſence to all eternity. When holy Job, that Man of Sorrows and Troubles; for as there was none like him for Patience; ſo was there none like him for ſuffering of Affliction. How heavy was the Hand of God upon him both in Soul and Body? How did Satan worry and torment him? His Friends and Relations, who ſhould, as might well be expected, have pitied and compaſſionated his ſad Condition, cenſure him for a Hypocrite, in Job 19. from ver. 1. to 22? Now under all his Sorrows and Sufferings, what was that which ſupported him? Why, it was the conſideration of a time that was coming, when he ſhould have a Glorious Sight of his bleſſed Redeemer the Lord Jeſus Chriſt; and it is wonderful to read in what Triumphant Expreſſions he diſcovered his Faith and Hope herein, Job 19 from ver. 23. to 27. of that Chapter. O that my words were now written; Oh that they were printed in a Book; that they were graven with an Iron Pen and Lead, in the Rock for ever. I know, ſays he, that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the Earth. And though after my Skin, Worms ſhall deſtroy this my Body, yet in my Fleſh ſhall I ſee God; whom I ſhall ſee for my ſelf, and mine Eyes ſhall behold, and not another for me, though my Reins be conſumed within me. As if he had ſaid, though by this Affliction that now lies upon me, I ſhould die, as die I muſt one time or other; yet I do not, nor will not give up all for loſt, I am not an undone man hereby; for I have Faith and Hope in a Bleſſed and Glorious Redeemer left me ſtill; not as in one who may poſſibly come for my Redemption and p. 22Salvation; but as in one whom I am ſure will come: For I know that my Redemer lives, and that he ſhall ſtand upon the Earth; that in my Fleſh I ſhall ſee God, that mine Eyes ſhall ſee him, and that I ſhall ſee him for my ſelf; that is, ſo ſee him as to be made happy in the eternal Enjoyment of him: And this doubtleſs was that which this holy Man's Faith had an Eye unto, and was the Support of his Soul under his preſent Sufferings.

Now that this Sight of Chriſt will add much to a Believer's Happineſs in Heaven, is not to be queſtioned; for the beholding of Chriſt in Heaven, is doubtleſs the moſt Glorious Object the Saints can look upon, next to the Beatifical Viſion it ſelf; for as the Apoſtle ſpeaks, Col. 2.19. In him, that is in Chriſt, dwelleth all the fulneſs of the Godhead bodily. And how can they but rejoyce when they behold him who was wounded for their Tranſgreſſions, who was bruiſed for their Iniquities; who laid down his Life for their ſakes, and ſhed his Blood a Ranſom for their Souls, and a Propitiation for their Sins? And that they ſhould not lie eternally under the Wrath of God in Hell, did himſelf ſuffer willingly under the Wrath of God, what was equivalent to an eternity of Sufferings, for their ſakes? Certainly therefore when the Saints in Heaven ſhall look upon the bleſſed Lord Jeſus Chriſt, and be able to ſay upon certain evidence, as then they will, that this was he by whoſe wounds they were healed; that this was he that once had a Crown of Thorns platted upon his Head, that they might now wear a Crown of Glory; that this was he that once died for their ſins, but aroſe again for their Juſtification and Glorification; that this was he that with the price of his own Blood, not only bought their Pardon, but purchaſed that glorious Inheritance for them, which now they are inſtated into the poſſeſſion of; this muſt needs put a new Life of Joy into p. 23their Souls, and create a new kind of Happineſs in them, which they never were acquainted with, nor was it poſſible for them to underſtand before. Chriſt is the Deſire of all Nations, the Joy of Angels, the Delight of God himſelf; he in whom he is always well pleaſed. All the Glory and Happineſs of Heaven is wrapp'd up in him. The Treaſures of the Divine Wiſdom, Love, and Kindneſs, which were ſometimes hid and concealed, are now laid open in Heaven to the view of all the Saints. O with what raviſhing Joy and Delight then muſt thoſe Souls be eternally filled with that live in the Sight & Poſſeſſion of him, as theirs for ever! Is not his Love better than Wine? Will not the lifting up of the light of his Countenance upon the Soul, adminiſter more cauſe of Joy and Rejoycing than the greateſt increaſe of all worldly enjoyments whatſoever? O is not this the Language of holy Souls, His Love is! Life; yea, his loving kindneſs is better than Life O how ſhouldſt thou chide thy ſelf, O Believing Soul, whoſe Faith gives thee an Intereſt in him, that thou art ſo afraid of his Appearance! Whence is it that thou art ſo backward to go unto him? Is the Enjoyment of him in Glory, who is all Love, all Life, all Joy, all Peace, a frightful thing? How comes it to paſs that thou art ſo unwilling to die, and be for ever with him whom thou calleſt thy Saviour? Hath he laid down his Life, and ſhed his Blood to redeem thee, and will he now make an eternal Slave of thee? What, hath his Aſcenſion into Glory changed his Nature, and rendered him leſs lovely; or the Happineſs of Heaven in the Enjoyment of him, leſs deſirable? No certainly, he is not leſs lovely in himſelf, becauſe of his Exaltation into Glory; but the more: Nor is the Happineſs of Heaven in the Enjoyment of him, leſs, but the more deſirable, and the more eaſily to be obtained; for as the Apoſtle ſays, If when we were Enemies p. 24we were reconciled by his Death, much more, being reconciled, ſhall we be ſaved by his Life. And becauſe he lives glorified in Heaven, therefore ſhall Believers live with him there; and therefore alſo ſhould they be the more deſirous to be there, becauſe he is there.

Awake therefore, O ye drowſie Saints, rouze your ſelves up out of your Security and Slothfulneſs; for a careleſs indifferent frame of Spirit doth not become thoſe who are Expectants of ſo great and glorious a Redeemer, and of ſo great a Happineſs as is the eternal Enjoyment of him. O what a holy Impatience and Ʋnquietneſs of Soul ſhould rather be found in Believers after this Bleſſed Redeemer? Is it not he by whom you expect to eſcape the Wrath and Vengeance of God? Was not his Body broken and his Blood poured forth to make an Oblation for your Souls? Was it not he, whoſe Death and Sufferings have made full ſatisfaction to the Juſtice of God for your Sins? Is it not he, who, to deliver you from the Curſe of the Law, was himſelf made a Curſe for you? Is it not he by whom alone you eſcape everlaſting Burnings, and hope to obtain an Inheritance incorruptible, undefiled, and that fadeth not away, reſerved in Heaven for you? Is there any thing either in this World, or in the World to come that is comparable to him? Look upon him well, O Believing Souls, both in reſpect of what he once was, and in reſpect of what he now is, and you cannot but ſay he is made up of Love.

Henceforth therefore wonder not, O blind and ignorant World, that the People of God expreſs ſuch paſſionate, longing Deſires after the Enjoyment of this Bleſſed Jeſus; but rather wonder at your ſelves, that ſuch Blindneſs and Darkneſs ſhould be found within you, that you ſhould not be able to diſcern thoſe Excellencies, and that Lovelineſs p. 25that is in him: Were the Eyes of your Underſtanding opened; had you but a Spirit of diſcerning beſtowed upon you, to ſee into thoſe glorious Excellencies and Perfections that are in the Lord Jeſus, and the Happineſs that is in the Sight and Fruition of him in Heaven, you would then ſay, We ſee now there is the greateſt Reaſon in the World, why the Saints and People of God have ſuch vehement Deſires after him, are ſo covetous of being in his Preſence, and beholding of his Glory: For, what Soul that knows him, that hath taſted of his Love, and experienced the Manifeſtations of his Grace and Favour towards it, but doth moſt earneſtly wiſh, not only to ſee him, but to live for ever with him

O my Soul, Whence is it then that thou, that canſt ſay thou loveſt him in Truth and in Sincerity, doſt yet make it no more thy daily Care and Study to gain more and farther Knowledge of him, and, a more dear and intimate Acquaintance with him, that ſo thou maiſt be brought into a more full and immediate Enjoyment of him? And O thou infinitely Bleſſed Lord Jeſus, who haſt all Lovelineſs and Amiableneſs in thee; look down graciouſly upon thy poor Creatures, and diſcover unto them more of thoſe raviſhing tranſcendent Beauties and Excellencies that are in thee; and let us every day have more and farther inſight into thoſe, never to be fully known, Perfections of Glory and Lovelineſs that are in thy ſelf, that thereby we may be enabled, not only to commend thee a thouſand times more feelingly and affectionately unto others, but may thereby alſo win upon; yea, command the Affections and Deſires of all that hear of thee, unto thee, that nothing ſhort of the Enjoyment of thy ſelf, and the Manifeſtations of thy Love and Favour in Eternal Glory, may ſatisfie and content us, p. 26or them, but that we may continually be crying out in that known Language of thy Church, Come, Lord Jeſus, come quickly.

Fourthly, and Laſtly, The Saints Happineſs in Heaven, conſiſts in this, That there they ſhall have the Viſion and Enjoyment of God himſelf, being always where he is, ſeeing his Face, and beholding his Glory.

Now in ſpeaking to this great Happineſs of the Saints, the Beatifical Viſion of God, I ſhall content my ſelf with thoſe things that are moſt plain, and will be moſt benificial.

Now the Sacred Scripture gives us an Account of this Great and Myſterious part of the Saints Happineſs, in many high and lofty expreſſions; calling it ſometimes a ſeeing of the Face of God, Rev. 22.4. They ſhall ſee his Face. Sometimes it is ſet forth by our becoming like unto God, and ſeeing him as he is; ſo, in 1 John 3.2. Now, ſays the Apoſtle, we are the Sons of God, but it doth not, no nor can it yet appear what we ſhall be; but we know that when he ſhall appear, we ſhall be like him; for we ſhall ſee him as he is. Theſe are ſome of thoſe great and glorious, thoſe deep and myſterious Expreſſions by which that unknown Happineſs of the Saints in the Viſion of God, is ſet forth to us in Scripture: What is comprehended in theſe great and mighty, I had almoſt ſaid, almighty Expreſſions, of ſeeing God, of beholding him Face to Face; of being made like unto him, and ſeeing him as he is; at preſent we are much in the dark about, being beyond the reach of our finite Underſtandings. Certain it is that there is ſomething of an extraordinary Happineſs intended unto the People of God thereby; but how full, how glorious an Happineſs it is, and in what way and manner it ſhall be communicated to them, are things p. 27that poſe our Reaſon, and nonplus our Underſtanding to ſearch into the bottom of. O this great Word, GOD, as it ſignifies the Divine Eſſence and Being, and as it holds forth a Happineſs that ſhall be communicated unto the People of God, according to the meaning of thoſe Expreſſions before-mentioned, of ſeeing of God, of beholding him Face to Face, of being made like unto him, and ſeeing him as he is; of which, our Ignorance at preſent, is greater than our Knowledge: I ſay, this great Word, GOD, hath more in it than all other Words can expreſs to us; yea, there is more in it than all the Underſtandings of Men or Angels can unfold to us: A Happineſs there is contained in it, that is ſo great as can only be known and underſtood by the Enjoyment of it; yea, it is a Happineſs ſo great as ſhall never be fully underſtood; no, not by thoſe that enjoy it; for from this Bleſſed Viſion of God, which Glorified Souls always behold, there ſhall continually ariſe ſuch freſh Diſcoveries of new and glorious Excellencies in the Divine Being, as ſhall raviſh the Saints with new Joys and Pleaſures to all Eternity.

In ſpeaking to this Viſion of the Saints, I ſhall endeavour to explain theſe Two Things:

Firſt, What kind of Sight or Viſion of God the Saints ſhall have in Heaven.

Secondly, Wherein it doth appear that this Sight and Viſion of God will be ſo great a Happineſs to the Saints in Heaven.

Firſt, What kind of Sight or Viſion of God the Saints ſhall have in Heaven.

Now to this I Anſwer,

Firſt, The Saints Viſion of God in Heaven, will be immediate and clear. What Repreſentations the Saints have of God in this Life, comes to them by the interpoſition of ſome Means by which God is p. 28pleaſed to make himſelf known, which is a dark and imperfect way of Revelation, (though ſuitable to our preſent State,) compared with what the Saints ſhall have in Heaven. In this Life the People of God ſee him, as the Spouſe ſaw her Beloved through the Lattice, Cant. 2.9. Or as the Apoſtle ſpeaks, 1 Cor. 13.12. Through a Glaſs, that is, darkly; and indeed it can be no otherwiſe, becauſe it is through a Glaſs. Now the Word of God is a Glaſs, in which great Diſcoveries are made of God. The Works of God alſo are another Glaſs held before our Faces continually, in which we may ſee more of his Excellencies and Perfections diſplayed: But neither in the Word of God, nor in the Works of God, is God ſo clearly diſcovered to us, as he ſhall be to the Saints in Heaven. While we are in this World. God makes uſe of the Miniſtry of Men like our ſelves, to inſtruct us in the knowledge of himſelf; and though they may do ſomething towards the enlightning of our Minds, and the building up of our Souls in the Knowledge and Love of God, when aſſiſted by the Spirit of God; yet is it but little that they themſelves know of God; and therefore is it but little that they can communicate unto others: So ſaith the Apoſtle, and he puts himſelf into the number, 1 Cor. 12.9. We know but in part; and therefore We propheſie but in part: As if the Apoſtle had ſaid, There are great and glorious things to be known hereafter when we come to Heaven; but at preſent our ſhallow Underſtandings cannot reach them. All that we can do in our preſent ſtate, is to receive and take in a little knowledge of them, to know in part: And according to that Knowledge which we have, ſuch is the Knowledge we communicate unto others; we know but in part, and therefore we propheſie but in part. This now is the preſent ſtate of a Chriſtian, and the higheſt he p. 29can attain to in this World, to know ſomething of God, to have ſome Sight of the Divine Excellencies and Perfections; but it is but mediately, and but in part; not immediately, and clearly, as the Saints ſhall do in Heaven. This is indeed according to their preſent Capacity, and according to their preſent Neceſſity; but not according to what ſhall be. It is according to their preſent Capacity; that is, according to what they can bear; for ſhould God make immediate Diſcoveries of himſelf unto us, this would ſink and overwhelm our Beings, and we ſhould not be able to bear up under them. It is alſo ſuitable to the Saints Neceſſities; for when a Soul is begotten again by the Word of Truth, unto a lively hope of Glory and Immortality, the building up of that Soul in Grace and Holineſs, that it may be ſit for the Viſion and Enjoyment of God, is to be carried on gradually in the Uſe of Means and Ordinances inſtituted and appointed by God for that End and Purpoſe. But as it is in a Building, when that which is deſigned thereby, is accompliſhed and perfected, the Scaffolding, and other Inſtruments that are made uſe of for the erecting thereof, are all taken down, and removed out of the way: So is it here, while Believers are in the way to Heaven, that is, in a ſtate of Preparation for the Enjoyment of God, Means and Ordinances are neceſſary; but when they are come to Heaven, theſe things are at an end: Propheſying and Teaching ſhall there ceaſe, as the Apoſtle ſpeaks; there being no uſe of them in Heaven, becauſe Believers are there come to their perfect State, and God will there communicate himſelf to them immediately and clearly. In Heaven God unvails himſelf to the Saints, diſplays himſelf to them in his Glory, according to their ability to receive and bear it; and that which adds much to their Happineſs, in this bleſſed Viſion p. 30of God, is this, That there the Underſtandings of the Saints ſhall be enlarged, and ſtrengthened, that they may be able to take in according to what a finite Capacity can bear of the Fruition of an infinite God; in which Viſion and Enjoyment of God, they ſhall be ſpending an Eternity, with everlaſting Joy and Delight.

Secondly, The Saints Viſion of God in Heaven, will be transforming; not barely ſpeculative, or notional, but influential and operative upon the Mind and Soul. By ſeeing God, we ſhall become like him. It is not ſo with us here; if a deformed Man look upon the moſt beautiful Perſons, or Objects in the World, yet is there no transforming Power coming from them, to work any alteration in the Complexion of the Beholder, rendering him the more beautiful by the ſight of thoſe Perſons, or Objects. He may carry away an Idea of the Beauty and Comlineſs of thoſe Perſons, or Objects that he hath beheld, in his Mind, which may delight his Fancy in the thoughts of them; but there is no Alteration made in him, but the ſame Deformities and Blemiſhes remain ſtill, notwithſtanding: But it is otherwiſe in Heaven; the Sight of the Glorious and Holy God, makes the Saints that behold him, to become like unto him in Holineſs and Glory; for ſo are the Words of the Beloved Apoſtle, who lay in the Boſom of Chriſt, 1 John 3.2. We ſhall be like unto him, that is, unto God; and the Ground or Reaſon of it follows in the next Words; for we ſhall ſee him as he is. It is true, the People of God are like unto him while they are in this World; but their Likeneſs to God here, and their Likeneſs to him in Heaven, greatly differ. The Likeneſs that the People of God have unto God in this Life, is both an imperfect Likeneſs, and a growing Likeneſs; neither of which are the People of God capable of in Heaven.

p. 31Firſt, The Likeneſs they have to God here, is an imperfect Likeneſs. In ſome things they are like unto God, and in other things they are not. Wherein they are like unto God, they are comely; but wherein they are like unto the World, they are deformed, and therefore uncomely. It was the Complaint of the Church, whom Chriſt called his Love, and his Fair One, that ſhe was comely; but yet ſhe was black alſo, Cant. 1.5. I am black, but comely. She was comely with Grace, and there was her Likeneſs unto Chriſt; and that made her ſo lovely: But yet ſhe was black with Sin; and there was her Imperfection and Deformity. And hence it is that we read, Cant. 6.10. That the Church is ſaid to look forth as the Morning, fair as the Moon; now the Moon, though ſhe be one of the great Luminaries of Heaven, yet hath ſhe her Spots; and the Morning-Light is but ſmall and imperfect unto a Noon-Day-Brightneſs; and therefore it increaſeth more and more unto the perfect Day. Thus it is with the beſt of God's People here. Grace gives them a Likeneſs unto God; but with the Moon, they have their Spots; Sin and Corruption ſtill remaining in them, while they are in this World. But now the Saints Likeneſs to God in Heaven, by the Viſion they have of him there, it is ſuch a Likeneſs as excludes all Sin, and all Imperfection. They are ſo like unto God, that they are nothing but what he is; not as to his Being and Eſſence, for that is incommunicable; but in Grace and Holineſs; and ſo according to their Capacities, they partake of the Divine Nature it ſelf. And Oh what a bleſſed State will this be, when we ſhall have nothing in us, but what we partake of from God, and wherein we ſhall be in every thing like unto him!

Secondly, That Likeneſs the People of God have unto God here, is a growing Likeneſs. That Grace p. 32and Holineſs Believers have in this Life, wherein conſiſts their Likeneſs unto God, it is always growing and increaſing in them. Hence the Apoſtle tells us, That the ſtate of Chriſtians here, is like unto newborn Babes, who are always deſirous of the breaſt, for their Nouriſhment and Growth, 1 Pet. 2.2. As New-born Babes that deſire the ſincere Milk of the Word, that we may grow thereby. No Saint or Servant of God ever attained to that degree of Grace and Holineſs here, but ſtill there was ſomething lacking in his Faith, ſomething defective in his Love, ſomething wanting in his Patience, ſomething that might be added to his Heavenly-mindedneſs, to his Meekneſs, to his Humility, and to all his other Graces. Hence therefore it is, that the People of God are ſo often commanded to add to their ſpiritual ſtature, to encreaſe with the Encreaſes of God, to grow in Grace, and in the ſaving knowledge of our Lord and Saviour Jeſus Chriſt. And to explain this Truth no farther, that of the Apoſtle is full to this purpoſe, 2 Cor. 3.18. We all with open Face beholding as in a Glaſs the Glory of the Lord, are changed into the ſame Image from Glory unto Glory. That is, from one degree and meaſure of Grace and Holineſs unto another. Believers are now like unto God, but this Likeneſs is Imperfect; and therefore while they are here, they are ſtill growing into a greater Conformity unto him: But now in Heaven, Grace in the Saints is in its Perfection. Heaven is a Place where the Spirits of juſt Men are made perfect. Holineſs is the Advancement, the Elevation of the Soul, a higher pitch of Glory and Excellency it is not capable of; for Holineſs is the Glory of God himſelf; and therefore though God is ſaid to be Infinite in regard of his Wiſdom; Almighty, in regard of his Power; yet is he only ſaid to be Glorious, in regard of his Holineſs: So we read p. 33Exod. 15.11. Who is a God like unto thee, glorious in Holineſs? Now in Heaven, the Saints Holineſs ſhall be in the higheſt degree, in the greateſt eminency and perfection; and becauſe herein they ſhall be like unto God, they alſo ſhall be glorious in Holineſs; for they ſhall then have as much of Grace and Holineſs as they can deſire, or as God would have them to have; for when that which is perfect is come that which is imperfect ſhall be done away. And O what a bleſſed ſtate will that be, when the Saints ſhall have nothing in them that is weak and imperfect, nor nothing that is wanting or defective, but ſhall be for ever like unto God himſelf, perfect in Grace and Holineſs.

Thirdly, The Saints Sight and Viſion of God in Heaven, will be happy and joyful. A Believer is the only happy Perſon in all the World; his Life is a Life of continual Joy: either he doth, or he may always rejoyce. He hath always the Preſence of God with him; he hath always the Love of God towards him; he hath always the Hopes, ſhall I ſay; nay, he hath the Aſſurance of Heaven and Glory in the Promiſe, continually ſet before him. And who may rejoyce, if he may not? He hath the Great, the Almighty God for his Shield and Protection here, and to be his exceeding great reward hereafter. And ſhall not ſuch a one rejoyce? Is not here cauſe of Joy? O how happy is the Perſon that is in ſuch a caſe as this! Such are commanded to rejoyce evermore, 1 Theſ. 5.17. Nay, in the moſt afflicted ſtate and condition, ſuch have cauſe of Rejoycing. I am, ſays the Apoſtle, exceeding joyful in all our Tribulations. And ſays our Bleſſed Lord, Matth. 5.11, 12. Bleſſed are you when men ſhall revile you, and perſecute you, and ſpeak all manner of evil againſt you falſly for my Name ſake: Rejoyce, and be exceeding glad; for great is your reward in Heaven. p. 34Thus, whatever condition the People of God are in, yet ſtill they ought always to joy and rejoyce in God; and the Reaſon is this, becauſe they have the ſpecial Preſence of God with them; and where that is, there are frequent, though ſecret diſcoveries of God's Love unto them. How often doth God lift up the light of his Countenance upon ſuch, whilſt they are attending upon him in holy Duties, ſecretly whiſpering to their Souls, that they are accepted in the Beloved; vouchſafing to them ſome Diſcoveries of the inviſible and unſeen, but yet real, Glory and Happineſs of Heaven, and of their Intereſt in it; whereby their Souls are even raviſhed with an exceſs of ſtrange and unuſual Joy and Delight, beyond what they are able to expreſs: And yet all this is, whilſt, as the Apoſtle ſpeaks, Believers walk by Faith, and not by Sight. Now if this little Sight, and theſe ſmall Enjoyments that the Saints have of God here, which, in compariſon of what they ſhall ſee and enjoy of God hereafter, may be ſaid to be no Sight; for ſo the Apoſtle calls it, 1 Pet. 1.8. Whom as yet having not ſeen; if this Sight of God, which as it follows in the next Words, is only our Believing in God; if this fills the Soul of a Believer with ſo great Joy and Delight, what then ſhall the Beatifical Viſion of God in Heaven do? If Faith and Hope do ſo raviſh the Souls of Believers with Joy and Delight, even then whilſt we are abſent from the Lord; for as the Apoſtle ſpeaks, Whilſt we are at home in the Body, we are abſent from the Lord. If yet the Joy of Faith and Hope be ſo great, O what then ſhall the Joy of Viſion be, when Believers ſhall not only be abſent from the Body, and preſent with the Lord, but ſhall be ever preſent with the Lord both in Soul and Body, ſeeing him face to face, and enjoying him as he is? Surely this Joy muſt needs be unſpeakably p. 35great and glorious; indeed this Sight of God is that which will not only amaze the Eye with wonder, but raviſh the Heart with eternal Ecſtaſies of Joy and Delight.

Fourthly, The Saints Sight and Viſion of God in Heaven, ſhall be permanent and perpetual. In this Life the People of God have not always the Preſence of God with them, nor the Manifeſtations of his Love and Favour towards them; but are often in the dark; for either they ſin away God's Preſence from them, which is moſt frequent; or elſe God for wiſe and holy Ends, ſees good to withdraw himſelf from them for a time; and when either of theſe happen, it is a ſad time with ſuch Souls; eſpecially, if Sin hath been the Cauſe of it: Such therefore walk very dejectedly; and the Truth is, their Caſe is very ſad; but yet it is that which many of the People of God have experienced. See how the Church complains, Eſa. 49.14. But Sion ſaid, the Lord hath forſaken me, my God hath forgotten me. So the Spouſe, Cant. 5.6. I opened to my Beloved, but my Beloved had withdrawn himſelf, my Soul failed when he ſpake; I ſought him but I could not find him, I called him, but he gave me no Anſwer. And as it hath been thus with the People of God formerly, ſo ſad Experience tells us, it is ſo with many of them ſtill: Sometimes they enjoy ſomething of God, his Preſence, and the Manifeſtations of his Love towards them, in a Duty; and O how ſweet and delightful is it to their Souls, when they thus meet with God! It is Heaven upon Earth; but theſe things do not laſt; for when Duties are ended, the People of God grow careleſs and remiſs, yield to Temptations, give way to Sin, become vain and worldly, and ſo loſe the Preſence of God, by reaſon whereof, they walk in Darkneſs, have no Manifeſtations of his Love and Favour towards them; p. 36inſomuch that their Souls are even ready to faint and ſink within them, under a deſpair of Mercy. This now is the Caſe of many a Child of God in this World; ſometimes he hath the benign Inſtuences of the Divine Favour darted into his Soul, which makes him greatly to rejoyce; but what God thus graciouſly gives, he doth not wiſely and holily retain. Theſe joyful Seaſons abide not always with the People of God; but they ſoon loſe them; the Light of God's Countenance is eclipſed, and his Face hid from them, by reaſon of their Fooliſhneſs. But it is not thus in Heaven; no Sin comes there to intercept between the Face of God, and thoſe holy Souls for ever. There is no complaining of any Saint in Heaven, that God hath forſaken him, or hides his Face from him: But it ſhall ever be with thoſe holy Ones, as our Lord tells us it is now with their Angels, Matth. 18.10. They ſhall always behold the Face of God in Glory. This bleſſed Object of the Saints Happineſs in Heaven, ſhall never be withdrawn from them to eternity; nor ſhall their Sight ever be wearied with beholding of it; nay, without this conſtant Viſion and enjoyment of God, Heaven would not be a Happineſs great enough to fill and ſatisfie the Deſires of the Saints. Their Souls are ſo raiſed, ſo capacious, that they cannot be content with any thing, even in Heaven it ſelf, unleſs they enjoy God there. Should God beſtow upon them the Glory of all the Creatures either in Heaven or in Earth; ſhould he confer upon them the Glory of all the Kings and Emperors in the World; yea, ſhould he add to that the Glory of the Sun, Moon, and Stars; nay, ſhould he add to them, the Glory of all the Angels and Cherubims in Heaven, yet ſtill they would ſay, they had not enough to make them happy; for all theſe are not God. When therefore God hath given Heaven to the Saints, he muſt p. 37there give them the Viſion and Enjoyment of himſelf, or elſe they will not account themſelves happy. Nay, I will go a little farther ſtill; it is not the Viſion and Enjoyment of God in Heaven for a little time; ſuppoſe it were for a few Days or Years; nay, were it for many Thouſands of them, this would not give their Souls full Satisfaction and Contentment, unleſs they could eternally enjoy God: This only, can make them compleatly happy; and now, and never till now, do they ſay they have enough. And O how ſweet is this Word Ever, unto the Saints in Heaven, in the ſenſe I am ſpeaking of! Ever to be with the Lord; ever to have him ſmile upon the Soul; ever to behold his Face; ever to have his Preſence with it; and ever to be under the Manifeſtations of his Love and Favour: Here, here is Heaven and Happineſs indeed, thus to ſee, and enjoy God for ever.

And ſo much for the Firſt Thing; What kind of Sight or Viſion of God the Saints ſhall have in Heaven.

Secondly, Wherein doth it appear that this Viſion of God will be ſo great a Happineſs to the Saints in Heaven?

To this I anſwer in general; There is in God every thing that can make a Man perfectly bleſſed and happy. It is beyond all diſputation, that the Happineſs of Man muſt be that which is good; for that which is evil in it ſelf, is not, nor cannot be deſired as ſuch, by any rational Creature; much leſs propoſed by him as his ultimate End: No, the Object of Man's Happineſs, muſt be ſomething that is Good; nor yet is it any Good that will make a Man compleatly happy neither; but it muſt be a Good in which all Good is contained; now ſuch a Good is God; and only he is ſuch a Good: and therefore, to be a little more particular in the Anſwering of this Queſtion, conſider,

p. 38Firſt, God is an univerſal Good, a Good in whom all Good is contained. It is impoſſible there ſhould be any deſirable Perfection but what is in him. All the Croatures here below, are the ſeveral effects of the Divine Bounty and Goodneſs; and though they are good in themſelves, yet have they their ſeveral particular limited Goodneſs. Health hath its particular goodneſs in it; and Wealth its particular goodneſs; and Learning its good; and ſo I may ſay of all other things whatſoever; they are all ſtinted to their particular ways of Beneficialneſs unto Man: To inſtance a little; The Air refreſheth us, but it doth not feed us; our Food nouriſheth us, but it doth not cloath us; our Cloaths warm us, but they do not quench our Thirſt; Water cools and cleanſeth us, but it is not a Habitation for us to dwell in; our Houſes preſerve us from the Injuries of the weather, but they cannot ſecure to us our Health. And all theſe put together, cannot defend us againſt Loſſes in the World; much leſs can they keep away Death from us, which will be the deſtruction of them all. Nay all theſe things, and whatever elſe there is, or can be imagined of goodneſs in all other things put together, and enjoyed at once, in the fulneſs of them; yet have they not All Good in them; no, ſo far are they from having all Good in them, that they are no way beneficial to us farther than they have the Bleſſing of God going along with them; for it is he that is all in all unto us in and by the Creatures. It is he that feeds us more than our Food. He warms us more than our Cloaths. He is more a Habitation to us than our Houſes. He is more our Health and Strength than Phyſick and Means are. Yea, he is more our Life than our very Souls are. The Light of his Countenance, the Smile of his Face, is more our Joy and Conſolation than all the Enjoyments of this World can be. Now God, that is all p. 39theſe things to us in the uſe of them, he is a thouſand times more than all theſe things in himſelf: And if there be any of theſe things aforementioned, that are deſirable, certainly then that God that makes them deſirable, is infinitely more deſirable himſelf. It is God's Prerogative alone, that he is eminently good, and altogether good, and every thing that is good is in him. And ſurely if God be ſo good to his People in the Enjoyments he vouchſafes to them here, when they have but ſome ſmall Taſtes of his Bounty and Goodneſs; O how good will he be to them immediately by himſelf in Heaven! And this is that enjoyment of God which manifeſts it to be ſo great a Happineſs to the Saints in Heaven, that there God will be all in all unto them.

Secondly, God is a pure unmixed Good. He is ſo good that there is nothing that is evil or hurtful in him. All Earthly good things are defective and imperfect; there is ſomething of Sweetneſs in them; but withal there is ſomething of Bitterneſs alſo; if there be a drop of Honey, there is a drop of Gall mingled with it; no Roſe is without its Prickles, nor is there any Condition without its Troubles; no Enjoyments God beſtows upon his People, that have every thing that is good, and nothing but what is good in them; no, there is ſtill a mixture of ſome evil with them. And this is the Reaſon why a Believer cannot find Happineſs in any thing on this ſide Heaven, and the enjoyment of God there. God indeed is ſuch a Good in whom there is no Evil. He is Light, ſays the Apoſtle, and in him there is no Darkneſs at all, 1 John 1.5. Light here below, is very pleaſant and delightful; but yet when it ſhines in its greateſt Luſtre, it is ſcarce enough to be a Shadow of the Light above in which God dwells; yea, which God is, and unto which no man can approach; as the Apoſtle ſpeaks, 1 Tim. 6.16. While we are in p. 40this World, our State without us, will be like our State within us: Now in us, even in the beſt of us, there is Sin, as well as Grace, Fleſh as well as Spirit. Now becauſe all is not well within us, therefore all is not well without us. A Mixture of Sin and Grace cauſes a mixture of Joy and Sorrow in every condition here below: But it ſhall not be thus with the Saints in Heaven; for God, who is the Object of their Happineſs, is a Good, in whom, as there is all good, ſo there is nothing in him but what is good. Now that which is not only good, but contains in it all good, and hath nothing in it but what is good, that muſt needs be an Object that muſt always be deſired, and always be delighted in. Such an Object now is God; and hence therefore it is that after he hath been Millions of Years enjoyed by the Saints in Heaven, yet ſtill is he as much deſired as at the firſt moment of their entrance into Heaven: And hence therefore alſo it is, that that Life which the Saints ſhall always be ſpending in Heaven, but ſhall never be ſpent unto Eternity, ſhall be a Life of Joy and Praiſe. And this is it that makes it appear that the Saints Viſion and Enjoyment of God in Heaven, will be ſo great a Happineſs unto them.

Thirdly, God is a ſuitable Good; and therefore the enjoyment of him in Heaven muſt needs be a great Happineſs to the Saints. The things of this World, when enjoyed in the greateſt abundance, cannot make up a Happineſs ſuitable to the Deſires of a godly Man. Worldly Enjoyments have ſome Suitableneſs in them unto the vileſt part of a Saint, his Body: But as to his better Part, his Soul, which is that by which he is denominated to be a Man; ſo theſe Worldly Things have no Suitableneſs at all in them unto him, no not while he is here below. What hath a Spiritual Soul to do with Earthly p. 41Objects? What Communion hath Light with Darkneſs? The like may I ſay here: What Communion between a Spiritual Soul, and all Earthly Objects? Earthly Things are of too groſs a Nature and Quality to agree with the refined Nature of the Soul; yea, it is a great Affront and Abuſe that we put upon our Spiritual, Heaven-born Souls, when we give them nothing to feed upon, or to delight in, but what the Dregs of Earthly Enjoyments will afford them: Alas, the Soul is of ſo pure and refined a Conſtitution, that it cannot live in, much leſs be delighted with the foggy, thick, Air of Earthly and Senſual Enjoyments. It is a debaſing the noble and high-born Soul of Man, to attempt to match it with the low and baſe things of this World. Spiritual Beings and Exiſtences muſt have ſpiritual Objects to be pleaſed and delighted with; for they can take no Delight in other things, becauſe they are unſuitable to them. But now, when Souls are joyned unto God, ſpiritual things are joyned unto that which is ſpiritual; the ſpiritual Soul unto God who is a Spirit, and the God of Spirits: And therefore from the Soul's enjoying of God, and having eternal Communion with him, who is the Father of Spirits, thoſe Joys & Delights that hereby will everlaſtingly fill the Soul, muſt needs be inexpreſſibly great and glorious: And the Reaſon is this, becauſe here is a ſuitableneſs between the Soul and the Object to which it is united; and Suitableneſs always produceth Love, and where there is Love, there will be Joy and Delight: And always the more of Suitableneſs there is between one Perſon and another, or between a Perſon and an Object, ſtill the more of Love; and the more of Love, the more of Joy and Delight. Thus now it is between God and the Soul; no Object ſo ſuitable unto the Soul as God; no Object ſo loved and deſired by the Soul as God; and conſequently, no greater p. 42Joy and Delight can befal the Soul, than in the eternal Enjoyment of God. And this ſhall be the Happineſs of the Saints in Heaven for ever.

Fourthly, God is an All-ſufficient Good; and therefore the Enjoyment of him muſt needs be a great Happineſs to the Saints in Heaven. Were it poſſible for a Man to live in this World free from all Pain and Suffering, in the Enjoyment of all outward Abundance, even to the utmoſt of what there is in all the Creatures, to make a Man happy; yet if all that Good that he enjoys, be not enough, if it doth not anſwer all his Wants, and fill all his Deſires to the full, ſo that he can crave nothing more; this Man notwithſtanding all his Enjoyments, hath not attained unto Happineſs. It is true, he is in a happier condition than moſt men are, in regard whereof, poſſibly he is become the Envy of his Neighbours; but yet is he not compleatly happy; becauſe there is an Inſufficiency in all things here below, to make a Man happy.

The Philoſopher tells us, that Happineſs is a State wherein there is an aggregation, or meeting together of all good things whatſoever: So that according to this Definition of Happineſs, if a Man could be ſuppoſed to enjoy all good things, and yet want but one, that Man could not be a happy Man. But God is an All-ſufficient Good, and in the Enjoyment of him, we enjoy all that is good. He is Self-ſufficient for himſelf, and All-ſufficient to his Creatures. This Title he gives himſelf, Gen. 17.1. I am, ſays he to Abraham, God all-ſufficient. There is in him a Sufficiency of all that is deſirable, an immenſe Fulneſs, an Ocean of Goodneſs; all that Good that is in all other things whatſoever, is in him, with the addition of an incomprehenſible Over-plus. Whatever Good any have found in Relations, Friends, Health, in Learning, Wiſdom, Wealth, and Honours; p. 43all this, and much more is to be found in the enjoyment of one God. The whole World, and God put together, are not at all more excellent than God alone; for whatever Excellency there is in the Creature, it is more eminently and tranſcendently in God already; all Additions to him therefore ſignifie nothing! Nay, let me add, all the Creatures in the World, if they ſtand by themſelves, are but ſo many Cyphers, that ſignifie nothing, unleſs the great God, as a Solid Number, be added to them. Set God aſide, and in the whole Creation there is not an All-ſufficiency to be found for one Soul: But that Soul that enjoys God, hath an All-ſufficiency; ſuch an one may ſay with the Apoſtle, I have all, I abound, I am full; and with Holy David, The Lord is my Portion, I ſhall not want. For having him who is all, to be ours, we have All. And this now is the Happineſs of the Saints in Heaven, that there God ſhall be all in all unto them.

Fifthly, God is a ſatisfying Good, and therefore the Enjoyment of him, muſt needs be a great Happineſs to the Saints in Heaven. Pleaſure and Delight is of the Eſſence of Happineſs, and flows from that ſatisfaction that our Deſires receive in the enjoyment of a Good we poſſeſs. And whatever it be that we enjoy, if it be not enough to fill and ſatisfie our Appetites from craving more, we are ſtill ſhort of Happineſs, let our Enjoyments be what they will. Such a Good now is God; a Good beyond whom there is nothing imaginable to be conceived; and therefore it is impoſſible there ſhould or can be any thing deſired: But nothing elſe is ſo; if we leave God out, whatever we take in, the Heart will ſtill be capable of deſiring more. All the World, and all the Creatures that it is ſtock'd withal, ſhould they conſpire, and meet together, to make up a Happineſs for one Soul, they could not do it. God p. 44hath not given a Commiſſion to any thing here below; no, nor to all of them put together, to give us Contentment and Satisfaction; he hath commidionated the things of the World to feed us, to cloath us, to ſtrengthen us, and to refreſh us in the Houſe of our Pilgrimage; but it is only himſelf that can give us Contentment and Satisfaction. Worldly Things are ſo far from giving us Contentment, that there is this Curſe of God upon them all, that whoever ſets his Heart and Affections inordinately upon them, ſhall never be ſatisfied with them; for as the Wiſe Man ſaith, Eccleſ. 5.10. He that loveth Silver, ſhall not be ſatisfied with Silver; nor he that loveth Abundance, with Encreaſe. Now the true Reaſon why nothing here below can give Satisfaction and Contentment unto the Soul, is, becauſe none of theſe Things are ſo good as the Soul; nor none of them are ſo great as to be able to fill up the vaſt capacity of the Soul: The Soul of Man is like unto a bottomleſs Gulf; throw in what you will of worldly things; nay, throw in the whole World it ſelf, yet is there a Vacuity and Hollowneſs, that cannot be filled up thereby. Moreover, the Soul of man is of a Noble and Excellent Being, and next to Angels, the Top and Flower of the Creation, and all Things here below are inferiour to it; nay, they are Dregs and Lees compared to it. Now that which is our Happineſs, muſt not be ſomething below, but ſomething better than our ſelves, becauſe it muſt perfect us; but all Things in the World are worſe than our ſelves; and the Soul, in cleaving to them, is ſecretly conſcious to it ſelf, that it doth both debaſe and diſparage is own Excellency in adhering to them; and therefore it meets with no Satisfaction in them: For ſo long as all Things here below are both leſs than the Soul, and worſe than the Soul, it is impoſſible the Soul ſhould receive Satisfaction and Contentment p. 45in them. But now God is infinitely great, and therefore he can fill the Soul; and God is alſo infinitely good, and therefore he can ſatisfie the Soul, ſo that it ſhall not deſire any thing above him, or beſides him. As nothing can be the Perfection, ſo nothing can be the Satisfaction of the Soul, but he that made it. The Soul is never at reſt till it return unto God, who is its Reſt and Centre; therefore ſays David, Pſal. 116.7. Return unto thy Reſt, O my Soul; for the Lord hath dealt bountifully with thee. When God deals ſo bountifully and graciouſly with the Soul, as to beſtow himſelf upon it, then the Soul hath Reſt and Satisfaction indeed, and never till then. The Enjoyment of God is that ultimate End, and perfect Good that is only able to fix the Spirit of Man; which, otherwiſe not meeting with its Match, is toſſed to and from labouring under perpetual Diſquietments, and reſtleſs Fluctuations. God is that Almighty Goodneſs, and Sweetneſs, who alone is able to draw out all the Appetites of the Soul unto himſelf, ſatisfie all its Cravings, charm all its reſtleſs Motions, and cauſe all its Faculties, in the pureſt and moſt complacential manner to conſpire together how to give up themſelves wholly and entirely to himſelf. The Enjoyment of no Good, ſhort of the higheſt and the chiefeſt Good, can ſatisfie the Soul of Man; now this Good is only God himſelf, and the Enjoyment of him in Heaven, is that which only gives full contentment to the Soul in all its Capacities and Deſires. The Happineſs of the Saints in Heaven ſhall be the ſame which God himſelf enjoys: Now the infinite Bleſſedneſs of God conſiſts in the Fruition and Enjoyment of himſelf; for himſelf is his own Happineſs: Now this alſo is to be the Happineſs of the Saints in Heaven, even an intimate and immediate Enjoyment of God; and ſurely this muſt needs be infinitely ſatisfactory to p. 46them. Enlarge therefore, O holy Soul; make room for thine own Glory and Happineſs, ſpread forth thy ſelf wide; yea, ſtretch out thy Deſires as large as Heaven it ſelf; for the God of Heaven will fill and ſatisfie them.

Sixthly and Laſtly, God is a permanent and everlaſting Good; and therefore the enjoyment of him muſt nèeds be a great, yea the greateſt Happineſs of the Saints in Heaven.

Were God an univerſal Good, as he is; and did the Saints, in the enjoying of him, enjoy all Good in Him; Were God, as he is, a pure and unmixed Good, and in the Enjoyment of him, were there no mixture of any thing that is Evil, as there is not; Were God the moſt ſuitable Good unto all our deſires, as he is; Were he alſo an All-ſufficient Good, able to relieve and ſupply all our Wants and Neceſſities, as he is; Were God alſo a ſatifying Good, that could give full Contentment to the Soul, as he can: Yet if he were not a permanent and an abiding Good, the Soul could not be Happy in the Enjoyment of him; for the Thoughts of loſing ſo great a Good, though it were after Millions of Years Enjoyment thereof, is that which would fill the Soul with Bitterneſs and Sorrow, while it doth enjoy it. O how would the Soul ſigh and ſay; It is true in the Enjoyment of God, I now partake of a great Happineſs, yea, the greateſt that I can poſſibly enjoy: But alas, there's a Time a coming when I muſt part with this my Happineſs. O my Soul thou ſhalt not be always thus Happy; thy Bleſſedneſs is every moment wearing away; thy Happineſs grows leſs and leſs daily, becauſe the Time of enjoying it grows ſhorter and ſhorter. And muſt not, yea can it be otherwiſe, but that the Thoughts of loſing ſo great a Happineſs ſhortly, muſt abate much of the Comfort and Delight that otherwiſe the Soul would take in it.

p. 47But now on the other ſide, when a Godly Man conſiders with himſelf, It is true the Enjoyments of this World, whereof I have a large ſhare, and wherewith I have been often refreſhed and delighted, are of a periſhing Nature, and but of a ſhort continuance; if not long before, (as is the Caſe of many,) yet to be ſure at Death they and I muſt take our eternal leaves one of another: But this is my Comfort, I have an Intereſt in that God, between whom and me Death ſhall never part; nay, between whom and me Death ſhall be ſo far from making a Separation, that it ſhall bring us the ſooner and nearer together; in whom I ſhall enjoy every thing that is good; not only univerſally, unmixedly, ſuitably, ſufficiently, and ſatisfactorily; but perpetually and everlaſtingly; and never ſhall I be ſeparated from the Enjoyment of him, nor from the Enjoyment of all that is Good in him; for in his Preſence is Fulneſs of Joy, and at his right Hand are Pleaſures for evermore, Pſal. 16. ult. Theſe Things now put together, make it very evident, that the Saints ſeeing and enjoying of God in Heaven, is a great Happineſs.