THE EVERLASTING Joys of HEAVEN: OR, The blessed life of a Christian, in Grace here; and in Glory hereafter. Set forth for the comfort and encouragement of all those that desire to fear the Lord; By JOHN HART, a Servant of JESUS CHRIST. Recommended to the Reader, by Obadiah Sedgewick, and John Downam, Ministers of the Gospel.  PHIL. 3.20. 
Our Conversation is in Heaven.  1 COR. 2.9. 
As it is written, eye hath not seen, or ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him.  
London, Printed for John Andrews, at the White Lion in the Old Baily. 1656.  
JOHN HART, D. D.  Psal. 73.25, 26. 
Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. My heart faileth, but God is the strength of my heart and my portion for ever.   

TO The Right Honourable Noble and virtuous Lady, Most Worthy of all honour, ELIZABETH, Countess and DOWAGER of Exeter &c.  
Right Honourable,  
GRACE, as I conceive it (under Correction) is nothing else but a Compound of GLORY, and GLORY is nothing else but a Compound of Sanctification, whilst the soul receiving out of Christ's fullness Grace for Grace, is transformed into the same Image from Glory to Glory (one degree of Sanctification to another) until at length (like fire mounting upwards unto its proper Orb) the higher and purer it grows, partaking of the Divine Nature, spreading itself, perfumed with myrrh and Frankincense, and all the spices of the Merchant, it vent itself forth in all the Divine virtues of Him who hath called it out of darkness unto his marvellous Light.  
Now God out his Infinite rich goodness and Mercy having conferred upon your Honour all the rare endowments both of Grace and Nature, with a rich and plentiful Estate, and which is more than all, a large Heart to use it well for the Glory of God, your own Comfort, and the Miseries and Necessities of others, whereby you have Purchased yourself that High Honour, to be a mirror to all the Great Ladies of this Age, of unparalleled Worth, shining forth in Religion and piety, to the admiration of all.  
I therefore being taken in this number, have adventured to present unto your Honour, this short discourse and pithy, of Grace leading unto Glory, that it might give you yet a further insight into things invisible, Comfort you now in your Journey homewards, Mount you one Step higher upon Jacob's Ladder, to view your Heavenly country, to have a Glimpse of that Infinite Glory provided for you, for which the great body of Saints so sigh and groan daily, and which in God's good time you shall enjoy Eternally for ever, when your Corruptible shall put on Incorruption, and your Mortal Immortality, to be swallowed up of Life, which is, and shall be ever the Wish, Prayer, and desire of  
Your Honours humble Servant to Command, i: H:   

I have perused this Book, entitled Grace leading unto Glory, or a Glimpse of the Glory, Excellency and Eternity of Hea●●●; being a collection of many heavenly and comfortable Fruins, which by God's blessing, in hope that it might do much good, and encourage many in their heavenly journey. I have therefore allowed thereof to be Printed.  
Imprimatur, Obadiah Sedgwick.   

To the Reader.  
GRace leading unto Glory is the subject of this ensuing discourse: Grace is Glory, Grace leads unto Glory, Grace of Necessity must end into Glory, and without Grace we shall never come unto Glory. A truly justified person cannot stand still, but must go further and further, and add Grace to Grace, ere he can come to glory; Seeing the New Creature, which aspireth unto heaven, admits of no measure or stature thereof high enough until it be in Heaven, having attained unto the age of the measure and stature of the fullness of Christ.  
Which how it comes to pass, to manifest unto the world, is the scope and aim of this little Book: how Grace, wherein is included the beauty of holiness in the fabric of the News Creature, is justly by Christ in that his Heavenly Prayer called Glory: because it is nothing else, but imperfect Glory; and Glory itself, nothing else but the perfection of Sanctification; unless there may be added there unto some extra ordinary shining lustre, such as Moses had a tincture of when his face shone so, as the people could not look upon him, after be came down from the mountain, Wherefore whether we respect Grace which is imperfect Glory, or the Glory of Heaven, theper, ection of Glory, which this discourse points at; in the full enjoyment & fruition of the Beatifical Vision; both (no question ma) yjustly invite thee, to peruse this small treatise, an hope to reap some profit hereby. For here stands no affrighting Cherubims with a flaming sword to guard thee from this paradise of Glory: but all possible invitement unto thee to enter boldly in, by that new and living way prepared for thee. And when thy heart and mounting miditaions shall be lifted up and warmed in the sweet apprehensions and ravishment of the joys of that Glory to come, herein mentioned, with joyings and stronger resolutions in the prosecutions attending so glorious and eternal an inheritance, not to lose or hazard the same for a few transt●●●●lying vantries. Then remember those in thy best thoughts by whose means this hath been conveyed unto thee by  
Thy unworthy servant in Christ Jesus. J. H,   

To the Book, expressing the Sum thereof.  
seraphic wings it first assumes to fly,  
Saints all among, who are both great and small,  
Anoints their eyes, heaven's eyesalve with, to see  
The wonders great it doth present to all;  
How their great peace freeing them so from thrall,  
Acquitted full by Heavens most high Decree,  
From storms and tempests all hath set them free;  
Crushing for them, Sin, Hell, devil, Death, and all:  
How then their mounting, sad, and changing states,  
By ebbs and flows of strong and heavenly graces,  
With sour, sweet joys and sighs he interlaces;  
It tells them till they come to heavens' gates.  
Redoubling force then helps them how to scale  
The Heavens, and lifts them up whitin the veil.   

Christian Reader.  
THere is no subject of our thoughts and meditations, nor of our discourse and writings, more sweet and comfortable unto those who by a lively faith are interessed in them, than the eternal joys and happiness of that heavenly kingdom which God, in his rich mercy through and for the merits and mediation of his dear Son, and our alone Saviour, the Lord Jesus Christ, hath prepared for his elect and faithful sons and servants: for what can be more pleasing and full of ravishing joy unto us, in the sea of this miserable world, wherein we are toasted in storms and tempests, endangered daily to be spilled and wracked upon rocks and sands, and to be robbed and rifled with merciless pirates, then to be assured that within a while we shall safely arrive at our wished. Haven, where we shall be eternally secured from all these perils, and enjoy perpetual peace and reft? what can replenish us with more delight, and fill our hearts with invincible courage in our spiritual warfare, than having fought the good fight of faith, in assurance of victory, to meditate with hopeful expectation on that glorious crown which God hath infallibly promised to those that overcome? what can be more plea●ing in the time of our nonage, then to think on that rich inheritance which we shall enjoy when we come to full age? and what can more cheer and refresh us in our tedious pilgrimage, then to meditate on the joys and delights which we shall shortly attain unto in our heavenly country? neither is this conversing in heaven, whilst we are here upon earth, more pleasing than profitable. Seeing if our thoughts be thus taken up with these heavenly excellencies, we shall not judge any thing too much which we can do or suffer for God glory, from whose free grace we expect the full fruition of such inestimable happiness. Nothing can more inflame our hearts with the fervent love of our dear Saviour, then to consider, that by his merits and bitter passion he hath purchased for us this heavenly inheritance. Nothing can more confirm our patience in our light and momentary sufferings in and for Christ, than to have our thoughts taken up with that far exceeding & eternal weight of glory prepared for us, with which, the afflictions of this present life are not worthy to be compared. Nothing next unto God's glory, can be a more effectual intentive and motive unto all holiness or conversation, than this rich wages, with which this our good and bountiful master will of his free grace reward our worthless service and weak endeavours. And therefore seeing our author in this book doth piously and profitably discourse on this subject, which is so pleasant and useful, and (as it seemeth to me) not in a verbal manner, but with a sweet relish and experimental feeling of these heavenly joys in his own soul, unto which he inviteth others, (being already approved and licenced by an abler hand and better judgement) I also commend it (Christian Reader) to thy perusal, and pray that thou Mayest reap that fruit and benefit in thy reading, which the author intendeth in the writing of it.  
Thine in the service of Jesus Christ. John Downam.   

GRACE Leading unto GLORY.  
FAith seeth all this World on fire, as holy Jerome thought he always heard the sound of the last Trumpet sounding in his ears, arise ye dead and come to judgement: and therefore suits its actions, affections, and meditations, according to the report of that wonderful and matchless admiration: yea, and helpeth itself in all the exigents of this life, with supportation and strength to pass through all the afflictions and occurrences thereof, with the excellent surmounting thoughts of the Life and Glory to come. Wherein my desire was, now, in the decaying of this our earthly house, and of all outward things, to stir up both myself and others to meditate upon the more high and enduring substances which fade not away but endure for ever. Now the end of faith being the salvation of our souls, that grand business we have to agitate and eye in all our actions, being in all, to plot for possession of that eternal glory promised, reserved for us in the heavens: whereunto by the mighty power of God, we are kept by faith unto salvation. 1. Pet. 1. 3. I therefore (though the unworthiest of all to meddle in so high and transcendent a Subject) by God's assistance undertook to launch forth the frail barque of my weak endeavours into this great and vast Ocean, knitting together some old and new store gathered from some of our late most eminent and spiritual Divines, touching the great and strange operations of the blessed Spirit, as he assures salvation unto glory: even until those strange and extraordinary sighings and groanings which he stirreth up in the Saints, longing to the full enjoyment of heavenly Glory. Honey we know is gathered out of the sweets of diversity of sweet flowers; and what is sweeter than honey, or the honeycomb, save God's word, which in sweetness far surmounts all the aromatic fragrancies and sweets whatsoever. Therefore we, even out of diversity of gifts, may pick out much sweetness and delight, finding some rarities, and much strength therein, as a bunch of arrows knit together, is of more strength than one or two of them. Wherefore as, 1 Sam. 14. 27. Jonathan having tasted a little honey on the end of his rod, had his sight revived: So no question, if we please to put forth ourselves to lick deeply of this ensuing honey pot, vented in this discourse, we may also by God's blessing, attain to have our eyes further so anointed and cleared with this eye salve, as we shall so much the more clearly see into things invisible, tasting how gracious the Lord is, who before the foundation of all the world, had provided for us, eternal habitations in so great and superabounding glorious mansions for ever: and so be stirred up unto so much the more thankfulness, unto the everlasting praises of our good God, who hath done and still doth for us so abundantly above all that we are able either to think or speak: so becoming the more perfect upon earth of our everlasting work in heaven, whilst, not certain of any thing here, we rest assured of what we shall enjoy eternally there. For,  
Certain it is, That we can never yield to part with this life, until we be assured of a better; and that the assurance of the certainty and excellency of that future glorious Estate to come in Heaven for ever, is the only Antidote unto a believer, to make him out face Death, looking beyond it, and all other incident crosses in the way unto it. As we know Saint Paul did, who seemed to take care for this only one thing (as the sum of all things) to know Christ, the virtue of his Resurrection, & the fellowship of his affliction, being made conformable unto him in Death; if by any means he might attain unto the Resurrection of the dead, Phil. 3.10, 11. This seems also that one thing which holy David desired, and says, he would require, that he might dwell in the house of the Lord all the days of his life, to behold the beauty of the Lord, and to visit his temple; to be hid in the secret place of his pavilion, and to be set upon a Rock. Psal. 27.4, 5. That a day in God's courts is better than a thousand everywhere, Psal. 84. And in another place (Eyeing Heaven and the glory to come) he affirms, that a thousand years, in God's sight, are but as yesterday, and a watch in the night, Psal. 90. v. 4. And Psal. 39.6. when he hath showed that man walketh in a vain shadow, disquieting himself in vain, with heaping up these earthly things, he adds; And now, Lord, what wait I for? mine hope is even in thee. So, Job 19.25. he there flies out in the midst of all the tempest of his afflictions, supporting himself with the hope of the life and glory to come, and his interest therein; For I am sure that my Redeomer liveth, &c. And what is more frequent in all the Scriptures than still (upon all occasions) to raise up our thoughts from hence unto Heaven? I will only instance a few more places: that, 2 Thes. 1.7. He comforts that distressed estate they were in, with that everlasting rest they should enjoy, when the Lord Jesus should show himself from heaven, with his mighty Angels, in flaming fire against wicked men &c. When he shall come to be glorified in his saints, and made marvellous in all them that believe. and 2 Pet. 3.13. after he hath spoken of the heavens and the earth to be burnt up, and renewed, which now are, he adds, But we look for new heavens, and a new earth, (according to his promise) wherein dwelleth righteousness. And Christ in all his exhortations to the seven Churches in the Revelation, still points them unto those glorious things to come; where he promiseth the overcomers, To eat of the tree of life, which is in the midst of the Paradise of God: not to be overcome of the second death: to have a Crown of life: to eat of that Manna which is hid: to have a white stone, and new names written upon them: to write upon them the new name of God, the City of God, the new Jerusalem: and to sit with him in his Throne, as he overcame, and sitteth with the Father in his Throne. All which I have only named, to show a glimpse of that support the Scriptures afford in general, for comfort against afflictions here; and wherewith the former darling Saint, in the ancient times (in the days of their flesh) have stayed and supported themselves: and to show that in all our distractions present, We must soundly anchor in heaven, ere we can find true comfort upon earth; or be throughly armed against the fear of death.  
To which effect it is written Heb. 2.14. That forasmuch as the children were partakers of flesh and blood, Christ himself also likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil; and that he might deliver all them, who through fear of death, were all their life time subject to bondage. In which case, we must not look upon death alone, without Christ, who by his death hath perfumed the grave for us; otherwise (without him) it is a passage only unto the King of terrors and everlasting death; but as it is subdued by Christ: as it is 〈◊〉 Cor. 15. swallowed up in victory: O Death, where is thy sting? O Grave, where is thy victory? and as it is a smooth passage unto heaven and blessedness, to go home unto our father's house: as it is a sleep after the weary toils of this life: a gathering unto our people and fathers again, from whence for a while we have been estranged: and as it is a passage from mortality, to put on immortality, to be swallowed up of life. Thus must we look upon death, as upon a stingless Serpent, which now only affrights, but hath no sting to hurt; and as upon our best friend, who rids us, in a moment, for ever, of all those Amalekites, and vexing Perrizites, (those fins and cares) as thorns in our sides; that, as Samson, we may be contented to lose our lives with these Philstims: of all which, and the like vexations whatsoever, we may then confidently and rejoicingly say, as Moses did of those Egyptian Persecutors of the Church of God. Exod. 13.14. Fear ye not: stand still and behold the salvation of the Lord, which he will show you this day; for the Egyptians whom you have seen this day, ye shall never see them again, a wonderful comfort to be freed from all at once.  
And it seems, that the Saints in Scripture, upon their removal hence, make thus much good, in their unmoved departures. How quetly did Jacob and Joseph die, having finished all their earthly business? with what peace did Moses and Aaron die in their appointed Mounts. And what shall we say of holy David. I Chron. 29.10. Who departed hence so cheerfully blessing God, after that he had given order for them Temple building: and old Barzillai, when he would no more remain at Court, craves leave to go home and die, all whom with Steven (amongst a shower of stones) saw unto the other side of Death, so making a peaceable resignation of this life, to exchange it for a better. And so I make no question others may, if their whole life, hath been so spent in meditation, and engrossing the Scripture comforts against that day. But yet the surest, and most lasting comfort against that encounter, is, to be often (every day) washed in the fountain of Christ's blood, with the seasonable right application of his everlasting righteousness unto the soul, which will Comfort, that we being in him, and he in us, by the habitation of his spirit, That there is no Condemnation to such Rom. 8.1. And that they already sit with him their head in heavenly places. Ephes. 2.6. When being transformed into his blessed image from Glory to Glory in this life, and having put on the Lord Jesus in all his holy virtues, being thereby partakers of the Divine nature. 2 Pet. 1.3. they need not to fear, but being transplanted from nature to Grace and planted with him in regeneration, unto the similitude of his death, but they shall be also made like unto the similitude of his Resurrection. Rom. 6.5. So that Christ the head, being in heaven, he must of necessity quicken and draw all his members after him, who is said to be the Resurrection and the life. John 11.25. and therefore must raise and quicken all again.  
But this is not our intended work at this time to treat of death (though I have bordered upon it, and could not shun it, it standing so just in our way, as we are now in our journey towards life) but to outface it, look through and beyond it, at the Certainty and excellency of heaven and the glory to come, thereby to arm us against it, that we may see what a royal exchange we shall make, with parting from our earthly house, for That building not made with hands, but eternal in the heavens: in the Certainty of which building (as I take it) there is a Double certainty. 

1. The Certainty of the thing, that there is such a building:  
2. Our Certainty of attaining unto it.   For the first.  

The Certainty, that there is such a Place as Heaven.  
I Will be short therein; for besides what the Scriptures speak thereof, which should abundantly satisfy us, and which is wonderful large, The whole frame of Nature itself, proclaims with a loud voice, That there is such a place and mansion of eternity, called Heaven; the Eternal dwelling of God, Angels, and blessed souls departed: which Building, even the outside thereof, David, Psal. 8. admires; O Lord, how excellent is thy Name in all the world! which hast set thy glory above the heavens: When I behold thine heavens, even the work of thy singers, the moon, and the stars which thou hast ordained; What is man, say I, &c. And Psal. 19.1. There he shows, that the heavens declare the glory of God, and the firmament shows the work of his hands, day and night uttering the same, running through all speeches and langauges unto the ends of the world: wherein he hath set a Tabernacle for the Sun, which compasseth round the whole earth in a miraculous manner: which earth now by the mighty power and word of God, in the middle of the heavens stands, supported and hanging upon nothing, All which Gods wonderful and marvellous works, proclaim the miraculous dwelling place of the Almighty in heaven, provided above all his visible works to welcome and entertain man, in, before and (after the Resurrection) for ever. Wherein Faith whose nature is (like a Vine) to take hold of every little help (besides the Scriptures) even by strength of natural reason, takes advantage to fortify itself by that, Even Nature itself might lead us unto the God of Nature, and of all things by a strong argument, drawn from our mortality and change: from whence it strongly concludes, The Creation of man, and consequently, of The whole frame of nature, thus.  
Whatsoever hath a being independent of itself, 
Argument from the course of nature, proving the deity.  were able also by virtue of that independency and being, to have kept if self in that being from mutability and change.  
But no creature since the creation ever yet had that power by virtue of its being, to have kept itself in being from mutability and change.  
Therefore, it had a Creator, which is the Almighty Jehovah, only able to give a being to his words, the same for ever: Alpha and Omega.  
And thus we leave The Certainty of the building: to draw near therefore unto the building itself, and The Certainty of our knowledge of a future glorious estate therein for ever, attainable by us.  
God in Trinity, blessed for evermore, who had sufficiently from all eternity lived in all Glory and Contentation: being that infinite wisdom set up from everlasting from the beginning, and before the earth & works thereof were made, minding at length to have a Creature made, which should bear his image, be Lord of all the creatures to be made, and able to conceive and reflect back again his excellencies, at length to be taken up from the earth into heaven for ever, into the association & participation of the heavenly choir of Angels, in his fullness of time (even then rejoicing in the habitable part of the earth, having his delight with the sons of men in resolution and intention created, Prov. 8.27.) prepared the heavens, and set his compass upon the deep, established the clouds above, when he confirmed the fountains of the deep, had given a decree to the Sea, that it should not pass his commandment, and appointed the foundations of the earth, having furnished the heavens with all the hosts of them, and the earth with all useful creatures therein, fitted for recreation, comfort, and delight of his new guests to be created: at length, (when all things were fitted for him) created Man, his last and greatest work of wonder: for whose sake, and for reflection of his glory, in enjoying of his works of wonder, all these things created before him, were given to him, these visible heavens with all the creatures showed unto him, with a use of, and insight in them: and manifestation and revelation (after his fall) of a Heaven of Heavens, the mansion of the Beatifical vision (revealed in the Scriptures) wherein he should at length be received, having finished his course upon earth: called, for the sublimity and exceeding height thereof, God's dwelling place, The high and lofty place of him who inhabiteth eternity. Isa. 57.15. and by St. Paul, a building not made with hands, but eternal in the heavens, of the assurance whereof he speaks confidently: For we know, &c. and this is put without all peradventure. 2 Cor. 5.1. For (saith he) we know: and therefore in this we sigh earnestly: wherein there is a Certainty set down, That in this life we may come to be assured of a future glorious estate to come, (saith he) we know.  
Therefore, though already we be come near, and on our way to view this glorious Building, not made with hands: yet seeing we are a pretty distance off it, (to comfort ourselves in our way thither) let us take a brief survey of this Knowledge St. Paul so confidently speaks of, what it is. [For we know:] In unfolding whereof (if I be not mistaken) these four things will discover it. 

1. A Description of the Qualification and Subject wherein this knowledge resides.  
2. How this is known of us.  
3. How we may know that we know what we know.  
4. How to try the truth of what we know, from that which is but a counterfeit thereof:   By help whereof, we may by God's blessing attain to the knowledge here meant. For the First,   

The Subject wherein it resides usually, & Qualifleation thereof.  
There commonly ushers the same A strong Conviction, called by our Saviour, Joh. 16.8. The Conviction of the Spirit, which there is said to be Threefold; 

1. A Convincing of Sin.  
2. Of Righteousness.  
3. Of judgement;   then there is a full way opened unto this knowledge spoken of (we know. 
1 Conviction of the spirit.  Now for this 1. Gonviction; We must know, That there is nothing in this world so difficult, then to convince us of these two things, 1. How wicked we are, and how good God is., which is the sum of the two first convictions, to convince us of these two things, 1. How out of measure sinful sin is. How miserably besotted we are with it, in this our depraved nature: in how great danger we are thereby of everlasting damnation: how dangerous it is to retain it: how insupportable the burden thereof would be, without God's great: mercy to us; and that the sooner we leave it, is, and will be the better for us.  
But the second is greater than this, 
2 Conviction of the spirit.  (for it is an easier matter to throw us down, then to raise us up again being fallen; the devil will both help to pull us down, and keep us so being dejected, when he sees us a going.) But to convince us, that notwithstanding all this misery that we are in, That there is an everlasting righteousness attainable, freely purchased for us, and given unto us of free gift, by Christ who hath redeemed us from death and condemnation, satisfied the father's Justice unto the full, infinitely far in value beyond all the sins of the world, who being the only be gotten son of God, assumed our flesh, and in that nature hath appeased divine justice; so as henceforth, whosoever will lay down the weapons of their rebellion, and ensigns of their disobedience, believe in him, and sue forth their pardon, living, and being hereafter governed by the laws of his kingdom, like good subjects submitting themselves thereunto, that they should have a pardon of all their sins and inherit eternal life: having freedom to come and drink freely of the water of life. Of all which (and a great deal more) the spirit convinceth us of: Because Christ (our surety) is at liberty, having paid all our debts, and returned in our nature and flesh into heaven, now set down at the right hand of the father, pleading our cause, and making good there his purchased redemption, by his continual intercession for us in heaven, putting sweet incense and odours into our prayers, that they may be accepted.  
But this is not all, for yet a main thing remains, though we be convinced of the forementioned two things; yet here are The sons of Anak to be encountered with, Principalities and powers to wrestle against, strong oppositions within and without us, of the world, the flesh, and the devil, concerning our continuance and holding out unto the end, in all these tumults, we are to pass through and war against so many dangerous enemies. 
Third Conviction of the Spirit.  Here then in the next place, comes that third conviction of the Spirit, to convince our best judgements, that our fears are in vain, and that we shall notwithstanding all the rubs in our way, overcome all, and triumph over all, as Christ our head hath done for us, so shall we conquer all in him: as it is Rom. 8. nay, that in all these things we are more than conquerors in him who hath loved. Us. For the Prince of this world is judged: meaning, that as a condemned man hath no power, no sentence, no voice, no freedom, but is limited, bound, and manacled: so is it with the devil, who is judged, chained, and fettered up from hurting us; and therefore that Christ, as he is the Author, so he will be the finisher of our faith. Heb, 12.2. And that Christ will no fail, nor be discouraged, until he bring forth judgement unto victory; that is, plant in us such a victorious sanctification in the soul, which shall overcome all adverse powers in its way betwixt us and heaven. This is that third Conviction of the spirit, where with the two former, going on in a holy frame of sanctification in newness of life, than our souls are soundly seasoned, then are we rightly qualified, to know that which is the second thing propounded: That we may come to know, and he assured of a future glorious estate to come: which knowledge our Saviour calleth, life eternal: John 17.2. To know God thus revealed in the high perfections of Jesus Christ, in a Practical way; which we may certainly attain unto; as it is clear by the whole currant of the Scriptures: and those many gracious promises, and many trials of the same interest we have in, set down to examine ourselves by, all which were in vain, if no such certainty of our future estate to come were attainable. But to name a few trials only, passing by the Promises, which are so abundant.  
(We know)  
By these signs as of having the spirit of Christ, or else to be none of his. Rom. 8.9. In our not walking after the flesh but after the spirit. Rom. 8.1. Of our being new creatures. 2 Cor. 5.17. Of endeavouring to purify ourselves even as he is pure. 1 John, 3.3. Of having heavenly mounted affections, where Christ is at the right hand of the father. Colloss. 3.1. Of being translated from death to life, becaused we love the brethren, 1 John, 4 13. Of loving one another, v. 17. By conformity with him in his sufferings. Rom. 6.5. Of putting on the Lord Jesus, and making no provision for the flesh to fulfil the lusts thereof. Rom. 13.14. Of being partakers of the Divine nature, in being full of gracious goodness, having eschewed that corruption which is in the world through lust: 2 Pet. 1.3. whereby, and many other the like Trials, whereunto gracious exceeding rick and precious promises are belonging. True (like God himself) we may come to know and have assurance of a future glorious estate to come in the heavens, having these and other the like qualifications (all of them branches of The new Creature) as witnesses of the truth of our sanctification, in our renewed estate, following upon our justification, which (if in truth) is inseparably accompanied with sanctification, spreading itself universally through all, all the parts, and powers, and faculties of soul and body, though in every part not totally renewed. And then in the next place.  
(We may know that we know)  
TWO ways. 

1 By God's spirit witnessing with our spirit, that we are the children of God, Rom. 8 16.  
2 By the immediate testimony of the spirit sometimes by itself alone, not joining with our spirits, or the word.   Which are both mentioned. 1 John, 5.7, 8. For there are three which bear record in heaven, The Father, The Son, and The Holy Ghost, and these three are one: and there are three which bear record on earth, The Spirit, The Water, and the blood, and these three agree in one, in discovery whereof, it may a little help us in this great business, To distinguish these witnesses, how and when they witness. The witness of God's spirit, from the witness of our spirit upon earth; and betwixt the immediate witness of The Spirit (as it were) immediately from heaven: from the witness of the same spirit, with our spirits, which may help to clear this (in show) intricate discovery, under correction I take.  
1. The Witness of our Spirit, To be nothing else, but The Reflecting Testimony or Answer of a good Conscience in our sincere upright walking according unto the Rules prescribed in the word of God, whereof it seems St. Paul speaks, Act. 24.15. of his keeping a good Conscience before God and Men, because he looked for a Resurrection both of the just and she unjust. And Ioh 3. This whole chapter is nothing else but the Witness of his Spirit, in his Uprightness and sincerity of his Obedience throughout the commandments. So David, Psal. 18.20. he makes use of the witness of his Spirit, testifying his Obedience and uprightness. And so 1 Sam. 12.3. he makes use of the witness of his Spirit this way unto the people, clearing himself from oppression and bribery [Whose ox or whose ass have I take? Or to whom have I done wrong?] And the whole Church itself is brought in clearing herself, though she were beaten down into the Den of Dragons (as it were) and covered with the shadow of death, Psal. 44.17. That for all this she had not dealt falsely in the Covenant, nor stretched out her hands to look after a strange God: whereby it seems, that there is a twofold witness of our Spirit.  
The witness of our Spirit in a Calm.  
The witness thereof in a Tempest.  
The former whereof, is without difficulty and ordinary; the usual answer, and reflecting testimony of a good conscience, directed upon all occasions by the rules of the word, when we are not hardly and sore put to it, by grievous trials, of dissertions, damps, intermissions of the spirit, and the like, with sore long and heavy crosses: then our spirits, witness goes on in a Calm, before it come to sore trials. But when God seems to frown and lowr upon us, the comforts, and our refreshing wonted feelings to decay: when God seems to beat us with the strokes of an enemy, to fight against us, when he seems covered with a cloud that our prayers should not pass through, and the spirit, with his reports and comforts, with draweth himself for a while (as Jeremy speaketh) like a wafering man that cannot help in a strange land. Then our spirits are hardly put to it, to hold our and make use of the strength of our spirits witness, in those extremities, as that instance of the Church named, Psal. 44. which was then in a great storm and yet held out with as great strength: and it seems David was in a great storm, Psal. 77. when yet he communed with his own heart, and his spirit made diligent search, being hardly put to it, to dispute the case of God's goodness unto him, ere he come to see his infirmity. And Ioh. 19 there it is showed what a wonderful strait His Spirit was put to, ere he broke forth, with that wonderful admirable expression of his Redeemer, ver 23. which instances may serve, to show the exigents our spirits are many times put to in storms, ere God's spirit come to witness with our spirit, that we are the children of God. Now when the soul is rightly qualified, having these internal endowments of obedience and sincerity, (reflexes of a holy conversation) when it believes in these storms and straits, and upon believing, the heart encounters and closes with the promises, joying in them, & hoping for mercy, for all these storms, and in midst of these exigents, believing one contrary in another, than comes usually (I say not that it never witnesseth with our spirits, but than which were too high a point for me to meddle in.)   

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

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

1. To chastise our neglects of him, and grieving of him.  
2. Least constancic of his presence should make us (like the Israelites) loathe this heavenly Manna.  
3. To enhance and raise the price and valuation of his former Presence and Comforts,  
4. To set an edge upon our desires for his return.  
5. To inflame our love him the more abundantly at his Return, with resolution to hold him faster than ever;  
6. To grieve him no more as we have done, but to study how to cherish him by all means.  
7. That his fresh renewed joys may far surmount all our sufferings in his absence.   And lastly, that we might long and groan to be in heaven, where we shall enjoy for ever the fullness of his presence in all ravishing sense of surmounting joys, in the inspection and sight of the beatifical vision for ever. 4. In his absence, he furnisheth us with variety of arguments, inflamed love and spiritual strength in our endeavours, in wrestling in prayer for his return: then making large increase of our stock of grace, beyond our expectation. Isa. 60.16. howsoever, increasing, continuing, and perfecting seasonably (out of his infinite wisdom) in all our vicissitudes and exigents, our heavenly race, and guiding us with his counsel in all things, until he bring us unto glory. All which is, for the witness of God's spirit, witnessing with our spirit (in the first place) That we are the children of God. But there is yet further, a second thing.   

The immediate witness of the spirit (as it were) from heaven, without the joint testimony and joining of the word, &c.  
Which is a more strange sudden joy coming, and rushing into the soul, with a surmounting contentation of delight, causing in a fuller manner (as it were) then within his ordinary witnessing our spirits, that peace of God which passeth all undèrstanding. Phil. 4.7. With that joy unspeakable and glorious, 1 Pet. 1.8. so that it causeth us as we read of Jacob. Gen. 45.27. when he heard overcoming reports of Joseph's safety, and entertainment he gave, say [I have enough.] Thus we read of St. Augustine in his Confessions, that he had felt sometimes such astonishing ravishing joys, that if they should have continued, he knew not what should be added thereto in the life to come; 
Lib. 13.  but there complains, that they lasted not, but vanished away again quickly: for indeed, the old vessels of our frail bodies, were not able to contain such strong new wine, but they would crack: what a case were the disciples in at Christ transfiguration? Mark. 9.5. They would have Tabernacles built there, they were afraid, and knew not what they said: And 2 Cor. 12.3. Paul saith, of his rapture into paradise, whether in the body or out of the body he knew not, God he knows. This kind of witness and testimony is a sure one, and more than all the testimonies of men and Angels: when as David prays, Psal. 35.3. God doth therewith say unto our souls, I am thy Salvatian. This is that white stone of Acquittance, accompanied with that new Name written therein, which no man knoweth save he who hath it, Revel. 2.17. And when God doth give unto any this joy, as by the former witness of the Spirit with our Spirits. he assures us of our Salvation and future happy estate to come; so he doth hereby give unto us (as it were) Livery and seizing of the Everlasting joys of the blessed, and maketh unto us a kind of Heaven upon Earth; that as Paul was caught into Paradise, and heard words unutterable; so a man in this case feels joy unspeakable. If we consider the Matter of this joy, it is Certain, no man can take it finally from us. Ioh. 16.22. But if we look unto our apprehensions and feeling of the same, with the clear manifestations thereof, it comes and goes, ebbs and flows, it lost and found; We rejoice in the hope of the Glory of God (saith the Apostle,) Rom, 5.2. and this Hope (as he afterwards adds) maketh not ashamed, because the love of God is shed abroad by the holy Ghost which is given us.  
If Hope then be an Anchor of the soul both sure and steadfast, pitching within the veil, Heb. 6.19. If many waters cannot quench love, neither can the floods drown it, Cant. 8.7. It the holy Ghost which is given unto us be not a Brook (which may be dried,) but a welford of water, springing up unto everlasting life; then cannot the water of our joy ever finally fail, though many never feel the same in that fullness again, as at their first conversion; and we must acknowledge it to be our own fault (in not performance of that which God requireth at our hands) that it ebbs and flows, comes and goes so often; because, as it is written, rejoice evermore, 1. Thes. 5.16. Rejoice always; again I say rejoice. Phil. 4.4. yet we labour not as we ought to be thankful, to maintain this joy, being careless and ignorant how to recover the sweet sense thereof again, when in appearance it is diminished, lost, and gone. And thus, not only (We know) and (may know that we know) and be assured of the certainty of a future glorious estate to come for ever: but now in he last place.   

How shall we know that this knowledge is no counterfeit Illumination.  
Seeing the devil can transform himself into an Angel of light, as Pharaoh's magicians did for a while counterfeit Moses true miracles. Exod. 7.11. Of this I suppose there are three sure trials, 

1. By what goes before it.  
2. By that which accompanieth the same when it enters into the soul with it.  
3. By those impressions this testimony and joy leaves behind it upon the soul.   For the first, it is sure that usually long, sore and great afflictions, and sharp trials, usher the same, great sufferings, and after much striving and wrestling, as Jacob obtained his new name. Gen. 32.28. after he had power with the Angel, by wrestling, weeping and prayer, Hos. 12.4.  
2. How it comes into the soul? when it comes into the soul, it comes always in the ways of God's Ordinances, he will not show himself but in his own ways (otherswise it is not right) with fasting and prayer, striving and wrestling against sin, meditation, heavenly conference and the like. Or it may come in the consideration of the great works of God, as when David saith, Psal. 8.3. when I behold thy heavens, even the works of thy fingers, the moon and the stars, which thou hast ordianed: What is man say I, &c. so this sudden joy and testimony, may come into the soul also by good conferences, as to the disciples travelling to Emaus, when their hearts burned, when Christ entered into conference with them, Luke, 24.32. So this joy may enter into the soul in some such meditations and conferences, dwelling upon the excellency of heavenly things compared with earthly. Or, when as it fell out with Daniel, that whilst he was a fasting and praying, confessing his own sins and the sins of his people, than the man Gabriel (whom before he had seen in the similitude of a man, chap. 8.16.) came and touched him, reporting how that his prayer was heard, that at the beginning thereof the commandment came forth, and (saith he) I am come to show thee that thou art greatly beloved. Dan. 9.23. Howsoever certain it is, that it always comes with the performance of holy duties, in God's ways. 3. By what impressions, it leaves behind upon the soul. Extraordinary favours from God in the sense of the sweet feelings and ravishings thereof (intimating God's love by immediate reports of the spirit) still leaves behind them great impressions of humility, as Ierem. 33.9. he showeth the effect of God's wonderful favours showed unto them, And they shall fear and tremble for all the goodness, and for all the wealth that I show unto this City. O, saith Isaiah, when he had seen the Lord upon his Throne: Woe is me, for I am unclean, &c. for mine eyes have seen the King the Lord of Hosts, Isa. 6.5. and when God (according unto jobs wish) drew near to confer with him: then he could say, I have heard of thee by the hearing of the ear, but now mine eyes seeth thee, wherefore I abhor myself, and repent in dust and ashes, Job 4 2.5. This is the first, That humility imprints and leaves upon the soul. The second is, thankfulness, these two accompany one another: I am less than the least of all mercies saith David; and Psal. 116.12. What shall I render unto the Lord for all his benefits towards me? as though there were not enough to render) I will take the cup of salvation and call upon the name of the Lord, even now in the presence of all his people. And thus not only the spirit witnesseth with our spirits, that we are the children of God: but also is pleased now and then to show himself with more immediate stronger ravishing joys, and testimonies of God's favour, (as it were) immediately from heaven, ravishing the soul, and giving it here some taste (in an extraordinary manner) of its future eternal joys, so much as mortality is capable of, whereof some of the Saints have most experience at their first conversion in such a taste and measure, as perhaps they never attain in all their life, or seldom the like again in degree.  
And yet, as the Sun in heaven, (though sometimes it hath flashes of extraordinary brightness, heat, and shining) when it doth not always shine alike in brightness, during the clouding damps, and eclipses thereof, is still the same, and lightens the whole world with its height though it do not shine forth with its glorious beams) being the same in itself, successively never leaving us, without some light: so the spirits residence in the renewed soul, is still the same in himself and us, though he shine not forth in our night seasons, always alike with his beams upon us, for our comfort; yet the light thereof shed abroad, in the whole parts and powers of the soul, still enlightens and upholds the life of Grace in us in its life and being: shining out brightly upon us again, with its comfortable beams, when the storms, tempests, and mists are gone, which occasioned these clouds and damps: and when we are so weaned from sense and feelings, that we are contented to live by faith, and to wait the Lord's leisure for his extraordinary favours (for then we are best fitted to receive extraordinary favours and mercies from God, when we are contented to sit down saintlike at his feet, and to be contented of his allowance whatsoever, Deut. 33.2. so that his constant residence with the Saints, is ever (one way or other) firm and perpetual according unto Christ's promise, never leaving them comfortless altogether, manifesting and revealing himself unto them in all their exigents, according unto his infinite wisdom for their good: making all things work for the best unto them, Rom. 8.28. and all his works (in his dissertions ebbings and flowings, returns, manifestations,) witnessing less and more, darkly or more clearly, alone or with our spirits, making all beautiful in time, when all the ends of our crosses shall meet together, Eccles. 3.11. bringing meat from our eaters, and strength from our strongest crosses, bringing his marvellous light out of our darkness, and separating the light from the darkness, as at the Creation, Gen. 1.4. so in this new Creation, which he is a perfecting like the morning light, that it may shine more and more until the perfect day, Prov. 4.18. so at his good pleasure and at our need bringing all our comforts unto our remembrance. John, 14.26. yea and enhancing and raising the estimation, taste, and price of them daily in his flesh and new Revelations for our joy and comfort. 1 Cor. 2.10. all which things are wrought by one and the selfsame spirit (as Paul speaks) distributing to every man severally as he will, 1 Cor. 12 11. and guiding them with his counsel, until he bring them unto glory. Psal. 37.24  
And thus not only (We know) and (Know that we know) that this knowledge of our assurance of a better life to come is not counterfeit, by God's spirit witnessing with Our spirits, that we are the children of God: sometimes in a more high lofty and rare immediate strain of ravishing joy by himself (as it were) from heaven: and always (when he pleaseth to join with the witness of our spirits, sometimes again in a sweet, more often and lasting manner unto the end. The difference being, That the former is a more strong and vehement ravishing joy, coming and felt rarely upon extraordinary occasions and hard trials, making short abode with us; at the time, heavens feasting days of extraordinary favours. The other by turns; in some divers degrees and measures, sweet, more temperate, very sure, and holding out with us oftener in those his reports and manifestations unto the end: so balancing the excessive vehemency and measure of the former, in its more mild lasting continuance in the latter. And thus at length by the assistance of this blessed spirit, we are drawing near to view this matchless Building, not made with hands, but eternal in the heavens.  
But O! who is sufficient for these things? what tongue of Men or Angels can show forth the same? wherefore, O thou great Architect of wonder; who thunderest with thy voice, and canst do mighty things which we know not: who hath made the earth by thy power, established the world by thy wisdom, and stretched out the Heavens by thy discretion, who measurest the waters by thy fist, who hast comprehended the dust of the Earth in a measure, weighed the mountains in a weight, and the hills in a balance, who canst make weight to the winds, and weigh the Waters by measure. Thou before whom all nations are as nothing, and less than nothing and vanity, before whom the mountains tremble and the hills melt, at whose sight the world is burned up, and all that is therein. O thou who stretchest out the heavens like a curtain, like a molten looking glass, and hath spread them out as tents to dwell in who hast commanded all their armies, counting the stars, and calling all the hosts of them by their names, who leadeth the blind by a way that they have not known, making darkness light before them. O do thou take us by the hand, and lead us along unto this heavenly building of thine, making darkness light before us, who are ignorant how to pass along in these heavenly Labyrinths; & pave us a passage in this unpaved way, opening our eyes and apprehensions to see and understand some of the wonderful things contained therein. We know, that in the day of our flesh, all that we can have of Thee, and of this Building, is but a taste of thy gracious goodness, and that eye hath not seen, ear heard, & that it cannot enter into man's heart, what thou hast done for them that love thee, and fear before thee (even before the sons of men) much more in heaven. But seeing thy spirit searcheth all things, even the deep things of thee our God, who knowest the course, with the height, and breadth, and depth, and length of heaven and earth, and canst set the rule thereof on the earth, and canst by him reveal unto us, what it pleaseth thee to make known of these unknown wonderful things. O Let thy good spirit guide and lead us along into this land of the living, this heavenly building of thine, and guide us from room to room, joy to joy, glory to glory, astonishment to astonishment thereof, in some ravishing astonishing way, as our hearts may ever thereafter, be taken up with delight admiration, and wonder: so as the sweet tastes, ravishments, joys, raptures, and glory thereof (though we wander upon earch into the wilderness of this world) may make us remove to dwell in heaven, with heavenly conversation and affections more than ever. O discover somewhat of the excellency thereof unto us, and suffer us, if it be thy good pleasure) to peep a little into the eternity thereof, which may make us groan earnestly for the full manifestation of the same, with a discovery of all those considerations, which may bring and lead us aloft; unto this high high and lofty place of eternity, to dwell with thee for ever. But now (in the first place) let us come to view.   

The excellency of this Building in general.  
In five particulars. 1. In that it is said, To be a Building prepared: as here when Princes and Noblemen intend magnificent entertainment, though they have divers houses of note, yet they have one mansion house above all the rest, which they furnish and prepare for entertaining of their choice, and chief respected beloved friends, as Nabuchadnezzar, Dan. 5.27. of his palace, is not this great Babel, which I have built for the house of the kingdom, by the might of my power, and the honour of my Majesty. So God to show forth to the Saints the glory and magnificence of his power, hath prepared this magnific Building, to entertain them for ever, wherein he hath showed the strength, power, and invention, to make it suitable to the builder's eminency, most magnific and excellent, which must the more excel above all other structures and buildings, which ever were or can be imagined, as the Master builder thereof is beyond all others, in art, skill, riches, invention, and power.  
And then secondly, The excellency hereof is showed by The unvaluable price of that purchase that was paid for it; such a ransom, as nothing else could purchase it, but the blood of the eternal Son of God, yea, more than Heaven itself. It was thought a wonder, and a great matter, whereat Israel was sore grieved, when the King of Moab sacrificed his, the King of Edom's eldest son, for a burnt offering in his distress, 2 Kin. 3.27. Amos. 2.1. But oh! here is more cause of admiration, That God should become Man, suffer and die, incarnate in our nature, & be sacrificed for our sins upon the cross, that ignominious and cursed death, and all by the appointment and dererminate counsel of God. And therefore the Apostle may well come. 1 John 3. ●. with his admiration, Behold what love the father hath given us, that we should be called the sons of God; no love like unto this, which is further set forth by an unexpressible expression. John 3.16. For God so loved the world, that he hath given his only begotten son, & that whosorver heleeveth in him shall not perish, but have everlasting life.  
Thirdly the excellency thereof appears in this: that here shall be, The fullness extent and accomplishment of all the rich, and exceeding precious promises; for here we have many great and rich promises made, the extent whereof in their promised fullness) are not fulfilled in this life, what then? shall they be in vain? oh no; they must be fulfilled either here or in heaven: for no word of God proceeding out of his mouth, must return again, until it have performed that for which it was sent. Isa. 55.10. Here then must needs be an excellent place, where the full extent and accomplishment of all promises (as they came from heaven) shall all in a concurrence meet and fully be accomplished unto us, in the largeness of their extent whatsoever.  
Again, this is such a Building, wherein we shall fully fill up all the powers and faculties of the soul, and satisfy the same unto the height of contentment; for here, we cannot satisfy any one faculty of the soul, but it hath emptiness, and some further desire: the eye is not satisfied with seeing, nor the ear filled with hearing, Eccles. 1.8. nor is the heart, with enjoying, but that it hath further enlargements. But there the whole soul, and all the powers and faculties thereof, shall be filled with a satisfactory contentation. Not like that enforced upon us in this life (wherein in afflictions and crosses we look up unto God) and sit down under the same i● patience, because God (we know) will have it so, therefore submitting ourselves unto his good pleasure in all things.) But with a high joyful free contentation, satisfactory to fill up the utmost of all the powers and faculties of the soul, so as it shall be impossible to have a thought beyond it.  
And further, in this glorious Building, the soul shall not only be satisfied, unto the extent of all satisfactory fullness: But, it shall be also satisfied to wonder and admiration, at the surpassing excellencies thereof: as it is said, 2. Thes. 1.10. of Christ, that he shall come to be glorified in his Saints, and to be made marvellous in all them that believe; marvellous indeed, for than we shall see marvels beyond admiration, and beyond the disciples who wondered at the goodly stones of the material Temples, a type hereof. But yet more distinctly to describe this glorious Building, we must instance them in divers particulars.   

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

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

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

4. The Capacity and Extent of this Building.  
For it is large and hath room enough for all, as Christ speaketh John. 14.1. In my father's house are many dwelling places, wherein none shall be straightened, as it was with Abraham and Lot, whom the land could not bear, because of their substance. Gen. 13.6. and betwixt Isaac and Abimelech. Gen 26. who were therefore forced to divide and part dwellings: but in heaven is largeness and room enough for all: not like Tophet. Isa. 30.33. which by the Prophet is said to be, a place, deep and large; not for any refreshing, but for the Torments and misery therein, but none for conveniency and comfort; where, for all this largeness, they shall be so straightened, as if there were but room for one only, whereas in heaven, there shall be such largeness of room, as though heaven were but for one only, there shall be such room for all. And then we have to consider.   

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

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

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

8. The possession and enjoying.  
For, this makes up the pitch of all our blessedness (not the possession only) but the comfortable enjoying of what we do possess, in a joyful manner. For in the midst of riches, and abundant outward things, yet a man possessed of them may live in want, having no comfortable possession of them, or quiet enjoying of them: as it is one thing to live, & another thing to live joyfully, and as a man may be old, and yet not said to have lived long, when he hath not enjoyed his life comfortably. So it is here, in all which hath been said of this Building, if we enjoyed not what we possessed and that fully, there were no blessedness in it. This is the Crown of all to enjoy what we possess. But there, in a special manner, we shall enjoy the presence of God in Christ, with the holy Ghost, being present to our sight and understanding, fully and clearly unto all eternity. On earth, the Saints have no Communion or fellowship with the Trinity, God in Christ and his blessed spirit, but what is joined with distractions and interruptions of their comforts and feelings, having times of dissertions, and withdrawing of their comforts. But it shall not be so in heaven, where, we shall have a full ravishing intellectual understanding of the blessed Trinity; as it is wicked men's misery to he without God in the world, who know, and can speak many good things, but have no true taste and enjoyment of the same, wanting the heavenly influence and comforts thereof: and as in this life it is a Godly man's affliction, to want God's presence, being scanted in his favours, so there (on the contrary) it shall be our everlasting blessedness that we shall fully see and enjoy, with all the whole powers and might of the soul, with an actual intellectual full sight, the fullness of God in fruition of the Beatifical vision for ever. as it is 1 John, 3.2. Dearly beloved now are we the sons of God, but yet it is not made manifest, what we shall be, and, we know that when be shall be made manifest, we shall be like him, for we shall see him as he is. It is true indeed, that God the father is invisible, that no man hath seen God at any time, and that he cannot be seen, no not with our eyes glorified; but we shall have a full clear distinct sight and understanding of the fullness of God in the beatifical vision, in Christ Jesus, 
The Bea●●● call vi●●e●  who is said to be the ●uage of the invisible God in whom dwelleth all the fullness of the Godhead bodily, and in whom the father's pleasure was, that all fullness should dwell: Colos. 1.15.19. and 2.9. A clear understanding of God in Christ, with the fullness of an intellectual knowledge, that we shall (as it were) be pitched and rolled upon the continual intuition of the satisfactory fullness of that our knowledge and enjoying of that beatifical vision for ever. Which it seemeth is that which the Apostle aimeth at 1. Cor. 15.28. And when all things shall be subdued than shall the Sun himself also be subject, unto him, who did subdue all things under him that God may be all in all. So resigning his Mediatorship, to live as an heir with us in one body, in the beholding of this infinite ravishing astonishing glory of the fullness of God (the loadstone of heaven) which shall fasten and draw the eyes of this whole great body upon it, as we see put iron in the fire, & within a while it shows not Iron, but red all fire, being defused through the same. So the love of God, and those glorious influences of heavenly rays coming from him, shall set the whole soul so a fire with the love of God, as it shall show all love to him, with suitable returns of what continually floweth from him, reflecting upon us. As the Ocean (out of its fullness) filleth and floweth into the rivers: which continually return of that fullness back again into the Ocean, so shall it be continually betwixt God and us. And to fill up the fullness of this blessed enjoyment, there shall be withal a full report made unto the soul, that all this joy and blessedness shall be so for ever without any end. It were else a diminution of this fullness of joy, and enjoyment thereof, if therewith there should not be a report made unto the soul and assurance of the endless continuance of the same for ever, in that same degree of fullness and ravishing joy.  
But this is not all, we have not yet done, for this discovery of heaven's blessedness, in that excellent estate to come, yet summoneth us ere we pass from thence: to consider of Five Particulars more, for now having touched the handles of this door, my pen must yet drop down myrrh, and my fingers pure myrrh for a while.  
First, In this life, we know, understand and see many things, we cannot enjoy, attain, or reach unto: neither can we see, enjoy or possess any thing, but we may have a thought, desire, wish, or reach beyond it to wish for more beyond any thing which may be attained in this life: and still multiply our thoughts as may numbers, for we cannot think of so high a number, but there may be an addition unto it, above it. A man may see much, but still there is somewhat beyond his sight that he cannot see: neither can he enjoy or possess all he seeth. But in heaven, the soul shall have that which shall fill the understanding, and all the powers and faculties of the soul to the outmost, with that clearness and fullness of unerstanding, that it shall possess all it seeth, and enjoy all in that fullness, that it shall not be able to have, a thought, wish or, desire beyond that it seeth, enjoyeth, possesseth, and apprehendeth, without admission of any addition whatsoever: even from that one end and coast of heaven to the other, as the Lord said to Joshua of Canaan's possession, Josh. 1.3.  
And secondly our actions in this life are all performed with some labour and weariness, all things are full of labour man cannot utter it. Eccles. all the works that are done under the Sun, are vanity and vexation of spirit, there is care its getting, care in enjoying and keeping, and sorrow in parting with them. But in heaven all our actions shall be performed with freedom and ease, without any weariness, as we see the Sun shineth freely upon us; and without weariness: yea there is labour and some toil in our be stactions meditation and prayer, some wrestling and striving therein, but in heaven all shall be done freely with ease, and without any care or weariness.  
Thirdly, In this life we enjoy many temporal and spiritual blessings are not truly sensible of, apprehending the full use of them, as of our health life, liberty, maintenance, besides many spiritual mercies we are encompassed with about: and so not understanding them, we have not a full enjoying of the comfort of them, and so fall short of being thankful for them. But in heaven we shall see fully and clearly, into, round about, and through all our mercies, having a full under standing and comfort of all if comfort be not to mean an expression for our estate in heaven, where shall be nothing to interrupt, lessen, or make an addition unto that blessed estate; where in we shall be above all comforts, enjoying the God and fountain of all comfort and consolation) when also shall be effected that prayer of the Apostle: that being rooted and grounded in love, we shall understand, and be able to comprehend with all Saints, what is the breadth, and length, and depth and height, and the love of Christ, which passeth knowledge, that we might be filled with all the fullness of God. Ephes. 3.18. understanding the mystery of that knowledge which from the beginning of the world hath been hid in God, and the riches of this glorious inheritance among the Saints. Ephes. 1.18 than we shall see into and know all this, and the utmost reach of all our mercies distinctly and have an everlasting insight into them all.  
And more fourthly, here we hope, or, and have great expectation of many things, having excellent and strong conceits of them, all which when we possess and enjoy, they answer not our hopes, and prove far under our expectation, giving us no suitable contentation: but in Heaven we shall find all things far beyond, and surmounting all our thoughts, wishes, hopes, expectations, and imaginations: that like as the Queen of Sheba, when she saw how far Solomon's royalty and magnificence exceeded the report thereof, that half thereof had not been told: much more shall we find it so in heaven, where all things shall far surmount that, which now here we can imagine or think of, for if eye hath not seen, ear heard, neither hath it come into man's heart, what things God hath prepared for them that love him in this life, 1 Cor. 2.6, A taste whereof if they be known unto us by Revelation of the spirit in this life, how much more fully shall all be revealed in the strength of their excellency in the life to come: when he who doth for us here abundantly above all that we are able to think or speak; shall much more make heavenly things be and appear so in the life to come.  
Fifthly, all those mercies and comforts we do enjoy here, they are but successively and by piecemeal enjoyed, one after another. But in heaven we shall have the full sight, clear enjoying and possession of all our mercies at once, which shall superabundantly fill up the measure of our joys, when all shall appear at once unto us, never having any thing more present themselves successively by pieces unto us: but a full clear understanding of all at once: all which put together and thought of, may well encourage and hearten us to look joyfully on the other side of death, unto  
This Building given of God not made with hands what excellency may there be in this, were not the heavens and earth we enjoy and see also made without hands? yes, But, this expression adds wonderfully unto the excellency of this Building: distinguishing it to be far before all the rest, as being not made with hands: this earth and heavens we enjoy being but as the work of man compared with the exceeding excellency and glory of this heaven of heavens. The strange masterpiece of God not made with hands, the curious magnificent palace of all his most royal entertainments: a strange building (as was said of Melchizedec) without father, without mother without any known beginning or ending. Such a place also, wherein all our mercies are conveyed by God himself, unto us without hands for ever. And thus by assistance of God's blessed spirit, we are at length come to peep into   

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

1. A pure continued act that cannot end.  
2. An universal act of all the powers of the soul at one time:   this no man upon earth can act, with all the powers of the soul at once, but still there must be a cessation of one or other power thereof, when the other acts, but there all shall act at once, without intermission of any one faculty or power of the soul.  
And lastly, for the Degree, it shall be ever the same, and shall admit of no descent, of the least degree thereof, no ebb or diminution at all here we enjoy not our best comforts still in the same degree, we have vicissitudes of ebbing and flowing, sometimes sad, and sometimes mad for laughter; we dance and leap like the cripple healed, Acts 3. and by and by we are quiet again. And even our best joys of the Spirit have their ebbings and flowings: at our first conversion and after, they are not the same in Degrees, but have their eclipses and sunshines; much ado we have to tune our hearts and spirits for meditation and prayer, and much more ado to keep them in compass being tuned; we rejoice and are sad again; we have feeling, and anon again, ere long we complain for want thereof. But in Heaven, our joys stand still in the same height and degree eternally for ever; For, look what height of taste, sense, joy, delight, or ravishment we have and feel at first, (after the extent of many millions of years that we have been in Heaven) it shall ever be at the same height and degree of fullness, without any descent or ebb. This Manna shall never be loathed, but be eternally the same, in all full sensible contentment of Degree for ever, So as we shall taste Eternity every moment. And that this is so of necessity,   

That no other Estate can fit the Saints but an Eternal Estate.  
It is clear by divers reasons, First In regard of God. And then Secondly, Of the Saints themselves. First, In regard of God, 1. Because of the end of the Creation, That all things were made for his Glory, and he must be eternally glorified by us in Heaven; therefore he must confer upon us an eternal suitable estate, enabling us to give him glory for all eternity. One cannot here glorify God, but as he receives from him Glory to return unto him: and therefore we glorify him here, because we first receive glory from him; as the returns of waters to the sea, are suitable unto those floods which they receive from it: therefore our estate in this heavenly Building must of necessity be an eternal Estate, to fit and enable us to give him eternal Glory. And secondly, In regard that no other Estate suits with the promises made unto us, but an eternal Estate, agreeing unto the promises of eternity. We do in this life, and shall in that to come, receive nothing but by virtue of some word of God past in promises made unto us, as 1 John 2.25. it is said, And this is the promise which he hath promised us, even Eternal life in whom we are, who is true, even Jesus Christ, the true God, and eternal life, 1 John 5.20. Now, all the exceeding rich and precious promises being made for Eternity, and God being Truth itself, whatsoever he hath promised must of necessity come to pass, and so our estate in this house be for Eternity: Otherwise, whatsoever should come short of Eternity, should come so far short of the promises, which is impossible. The next is, thirdly, From the love of God which is Everlasting: For a small moment have I forsaken thee, but with great mercies will I gather thee: In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Isa. 54.8. If God's love then be eternal, that Estate which he bestows upon his people must be perpetual and eternal. For God is goodness itself, & whatsoever he doth is good, even in wrath remembering mercy, all he doth being for our good, as it is, Isa. 27.9. This being all the fruit, even the taking away of our sin, which is the fruit of all his doings and our sufferings, to make us partakers of his holiness, yea as David confesseth all his works through out whole life time, are nothing else but mercy and truth, saith he, through all my life thy favour is; and this is a prime act of divine love, where once it loves, to love for ever, John, 13.1. so that the eternity foe his love, is like unto himself. And 4. Our estate there must needs be eternal, in regard of the infinite invaluable price whereby it was purchased: otherwise, it should not answer the price, and God should not render us according unto it, and so be unjust. For, he was exact in his justice to have satisfaction for sin to the utmost. And therefore, to suit his Justice, he must needs be just to give unto us an eternal estate, according to the price paid, & accoring to our capacity. So he, as it is, Heb. 9.14. Having offered up himself through the eternal spirit, gives unto us an estate suitable his everlasting righteousness: and so our estate in heaven by his purchase, must be suitable unto it, an eternal inheritance.  
And so also, in regard of the Saints of our condition, our estate there, must needs be eternal; for divers respects. 1. Considering, that the constitution of the Saints is a glorious condition, and therefore must needs have an estate of satisfaction. Now if a man in that estate might see the end thereof or beyond it, it were not satisfactory for the soul. Other creatures have no capacity beyond their present estate, and therefore are satisfied therewith. But it is not so with man, who hath a reach beyond all he possesseth, or can see, even to eternity: it being impossible to satisfy an eternal constitution with finite things. Therefore we must have an eternal Estate, God having stamped upon the soul an impression to look after that only which is Eternal and Infinite: therefore being now in a finite Creature, it must look for an eternal Estate hereafter (at its departure hence) which is [Eternal in the Heavens.] Again,  
Secondly, As it is a new Creature, there is a principle in the soul to be contented with nothing but Eternity; and therefore, according unto this spiritual eternal principle, it thirsteth after, and must have an Eternal estate. For, as its original is not of Corruptible seed, but of Incorruptible, by the word of God, who liveth and abideth for ever, 1 Pet. 1.2 3. so must we needs have an Eternal Estate suitable.  
And Lastly, In regard that the Saints hopes are Eternal, and so nothing else save Eternity can answer the same, seeing they are begotten again [to a lively hope, out of God's abundant Mercy] by the Resurrection of Jesus Christ from the dead; [To an Inheritance immortal and undefiled, that fadeth not away, reserved in Heaven for them] 1 Pet. 1.3, 4. Seeing then in this life, it is a grievous thing to be disappointed of our hopes (which the Saints pray against) but would much more be so in heaven, seeing here we have no continuing City, but we look for one to come. Therefore our Expectation being strongly upon that Inheritance to come, and the hope deferred (as Solomon saith) being the fainting of the heart; if our desires and hopes should miss of this tree of Life in Eternity, we should be Sick in Heaven, which is impossible: and therefore our Estate there must of necessity be an Eternal Estate, suitable to our lively hopes. Now   

This Meditation of Eternity, where it fastens upon the soul, works great Matters into it.  
The Meditation (I say) of our Change, and Eternal Glorious Estate to come for Eternity: it works, stamps, and makes strange impressions of wonderful matters upon the soul, as 1. A willingness to put off our Earthly house for that Eternal in the Heavens: for, [Such are supposed to have Eternal life already abiding in them,] 1 John 5.13. which no murderer or such like can have, and may Know that they have Eternal life, which is in Christ their Head, who is true, and the true God Eternal life, 1 John 5.20. They have a Spring of Eternal life abiding in them, a Well of water of life, springing up unto Everlasting life; not contented with this world, but having hearts more in heaven then on earth.  
2. Then again it makes us do all earthly things with a subordination to this eternal estate, so as all things may further, and nothing may wrong or hinder it, and so to improve our time, unto the utmost advantages, which may further the same contrary unto wicked men, who are the most abusers and prodigal of time, not following their rule. Ephes. 1.4. To redeem the time. But the Saints on the other side, as they improve their time so they desire to do all things exactly with subordination unto heavenly things (especially heavenly things more immediately ushering eternity.) Whereunto as all their thoughts and meditations bend, so do they tend towards eternity in all things, because, in all their actions, they have a design upon eternity, doing all things as though they were to answer all at the last day, when yet they know, that their sins before that time, are done away and covered, Jerem. 31.34. Micah, 7.18. And this meditation of death, and eternity of heaven after the same, it maketh us also abundant in the work of the Lord, knowing that our labour shall not be in vain in the Lord: and makes us work through all difficulties unto this eternal estate, doing all things unto that end, not drawing back or indenting with God. For, seeing it knoweth, that there is no determination-of this estate, it makes (what it can) a suitable endeavour of Eternity upon earth, to work in all things toward the same. And yet more (it filleth the soul full of honourable thoughts not to be contented to sit down any more doting upon these earthly things on this side of eternity] as we have formerly done, setting our eyes upon that which is vanity and vexation of spirit, nothing, yea less than nothing, compared with eterninity. For here as David speaketh Psal. 119.19. We may see an end of all perfection and earthly glory whatsoever in this life. But of this heavenly perfection, as there is no, so we can see no end thereof. And this meditation of death, and eternity following after it, makes this impression upon the soul also (as is usual in disputations) To state the grand business of heaven and earth aright, to weigh all things in the balance of the Sanctuary, wherein they are found light, nothing yea less than nothing compared, with this eternity of heavenly glory to be revealed: and so to look for, or expect no great matters, where they are not to be found, But to use this world, and all things therein as though we used them not and therefore layeth this conclusion for an invincible ground, that all the afflictions of this life, are not worthy of that glory which shall be showed unto us, so great that the whole creation is said to groan & wait for the revelation theoreof, with the manifestation of the sons of God. Rom. 8.18. Called therefore the fervent desire of the creature, waiting, groaning, and travelling in pain with them, to be delivered from the bondage of corruption, into the glorious liberty of the sons of God. And therefore in all the murmurrings and tossings of the body in this life, it quiets the same with holy Bernard his speech unto his body, to be contented to suffer and wade through all the exigents of this life patiently, because the time of the body is not in this life, but in the world to come, wherein our frail bodies shall be made like unto Christ's glorious body, Philip. 3. And it (further to comfort us in our weary journey) assures us, That all this life time is nothing else, but a time to sit and prepare us for to be Inhabitants of Heaven for ever, to learn the language of Canaan in; to be endowed with those supernatural habits of heavenly graces; putting on the Lord Jesus Christ in all his holy virtues; so by viewing of the exceeding rich and precicious promises, [to be partakers of the Divine Nature.] And as it was said of those Virgins that were to be brought unto King Ahashuerosh, Est. 2.12. They were first to be fitted and presumed a year, one half thereof with oil of myrrh, and the other with sweet odours. So this Impression of Eternity shows us, that all our life time here, is nothing else but our persuming time, to fit us with the fragrancy of all heavenly graces and endowments, that then willingly and cheerfully we may mount up out of the wilderness of this world, as it is said of the Church, Cant. 5.6. perfumed with myrrh and Incense, and all the Spices of the Merchants; fraught with the full fragrancy & sweetness of all Heavenly Graces.  
And Lastly, It makes us that not only we are not content to sit down quietly doting on these earthly things on this side of eternity (as is said) but further, It inflames the soul, sets it on fire, and furnisheth it with grounds and arguments to attain to a habit of sighing and groaning earnestly to be clothed with our house which is from heaven, not only from the excellencies of all that glory and eminence showed of this heavenly house (which is abundantly enough to make us to long after the same) but also, in regard of those grievous and heavy pressures, and burdens wherewith we are pressed down in this life: as what can we name wherewith we are not more or less pressed down or burdened? so that that we have just cause to sigh and groan earnestly for this our heavenly house.  
The body itself, is a heavy lumpish corruptible body, subject to much toil labour and weariness, which maketh us to sigh and groan much; besides the trouble and noisomeness of so many troops of diseases and sicknesses, which accompany the condition of our frail bodies, causes of continual sighing and groaning. But in heaven all sicknesses and diseases shall haven an end, with perfection of health for ever, and the body shall be no more lumpish or heavy as now, but a nimble spiritual body, Philip. 3.21. Where they shall follow the Lamb wheresoever he goeth, it being heaven wheresoever Christ is, or shall show himself; the body then being nimble and spiritual, able to mount upwards or downwards, backwards or forwards, as swift as thoughts are now.  
And then, wonderful weights and pressures, we have from others and from our own spirits, pressing them down; burdens by the sympathising with others, weeping and mourning with them that weep, in prison with them that are imprisoned, and so forth of all other miseries bearing a part with them. And the bearing with the passions and infirmities of others is also a great burden; to stoop to them and bear with them, as Nurses and Parents do with their children's infirmities. And the wicked conversation of others is also a great burden unto us, for which, David, Lot, and Jeremiah, were so grieved and burdened. And from others also we endure Slanders and Persecutions of all sorts; yea, and it is also some burden unto us, That we are not able to do more good unto others, and help them in their miseries. But in heaven all these things shall have an end, all shall love and joy alike, all be of one will, mind, and affection; no misconstructions, passions, distempers, mistakings can be there; no Slanders, Tale-bearers, or reports shall vex there; no Sorrow, grief, or Want shall be there, no objects of our compassion to grieve us, all shall have enough with a conversation suitable unto heaven.  
And here our spirits have grievous burdens, vexing our spirits: and our affections of love and joy, are disordered, either set on wrong objects, or doting too much on earthly things, or coming far short in joying or loving of God, whom we should joy in with all our might, and love with all our strength and delight, and can never joy in, or delight too much: these press us down, as was said of Christ, that his soul was heavy even unto death, so these depress us, and make us lumpish, and (as it were) rounds his about with sorrow. Now a Man that hath a little glimpse of the glory excellency and eternity of this heavenly estate by faith, knowing that then all sorrows and tears shall be washed and done away, cannot choose but groan earnestly to be clothed with its house which is from heaven. Because in heaven there shall be no more erring in our affections, which shall all be placed on the right object; and then there shall be no more fear of doting upon the creature, or of the excess, degree, or measure of our love to God, or joying in him, whom we cannot too excessively love: for as on earth we cannot love him too much, so in heaven we shall not be able to love him too little.  
And here our ignorance is great, and a burden to us, a great toil and labour to attain knowledge, and a burden to be such non-proficients to profit so little and slowly in search thereof; yea having attained a little knowledge, than it is a burden to know so little of that we should know, and that so much remains yet to be known; we are ignorant of. And when our knowledge is here at the height, than is our burden greatest of all, because than we most of all see into our own misery and want in knowledge (especially in heavenly things) so that that falleth out to be true which Solomon saith, that he who increaseth knowledge, increaseth sorrow. But in heaven, the soul shall not be capable of any ignorance, but as soon as the interposing veil, betwixt the soul and heaven shall be removed, as soon as this curtain shall be drawn, it shall be filled (as it were) in a moment with perfection of all knowledge, more than all this world ever had since the creation, were it altogether in one: so that now both our ignorance and knowledge, when we know are a great burden unto us, and causes of groaning earnestly, and sighing for our house, which is from heaven.  
Our callings are also some burden unto us, be what they will, on way or other there is wearisomeness or vexation in them, and even the ministry itself a great burden to undergo, as Paul speaketh of himself, undergoing the care of all the Churches. But in heaven no burdens, wearisomeness, or pressures shall be in any thing we go about, but all done with ease, and much facility and cheerfulness.  
Then also, there is a bondage of corruption in the will, refractory unto all goodness, prone unto all evil, in all holy duty still going whither our flesh would not, which is unruly and untamed, so as we have great warring betwixt the flesh and the spirit, which is a terrible burden, not to be able to perform that good we would, and led captive unto that we would not. But in heaven the will shall be renewed changed, and newmolded, that there shall be no reluctancy, or drawing back nor the least jot of any inclination to depart from the exact will of God in all things. Because by this time we being perfectly holy, God's will and ours must of necessity be all one, and so the currant of our affections run for ever in one channel.  
And unto all these more than all the rest, we not only burdened, pressed down, and wearied with the many actings of sin, and surrounded about also and environed, with the dwellings thereof in us in this body of death: which though sometimes it lie still ready as an army round about us in readiness to ambush and come upon us, we know not how, where, nor when, like a lurking serpent still waiting to sting and suddenly surprise us, which body of death made St. Paul, though otherwise a man of an invincible courage to master vanquish and overcome all afflictions, and make a tush and light matter of them, as sorrowing (saith he) yet always rejoicing; as having nothing and yet possessing all things, 2 Cor. 6.10. being a strong man to master these and all other crosses, yet cry out on this (as too hard for him) Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. But in heaven there shall be no more sorrows, crying tears, or cause of complaints. Our death, will be the death, of this body of death, no sorrow or shame, or complaints in heaven, no ambushes of sin can lie there, nor Serpent shall creep in into that paradise to seduce us anymore: we shall for ever be freed from this body of death, and have a body like unto Christ's glorious body. In all which respects and many more, these meditations and impressions of eternity of glory in the life to come, maketh such reflections upon us, to make us to sigh and groan earnestly, to be clothed with our house which is from heaven unless in,   

Some Cases when believers otherwise very good men, cannot thus sigh and groan to be clothed with this their house which is from heaven.  
Which may appear, both in regard of others and ourselves. First, for others: Many believers are contented to spare this Sighing and Groaning (at least suspend the same) Because they would live to do more good unto others, to see some fruit of their labours and seed sown, how it grows; to see the prosperity of the Church, as David did, Psal. 106.4. Remember me, O Lord, with the favour of thy people, visit me with thy Salvation, that I may see the felicity of thy chosen, and rejoice with thy people, and glory with thine inheritance. And some also, as St. Paul, are very able to comfort and help others, and therefore are sparing to Sigh and Groan for this heavenly house, because they may be profitable unto others; as Paul, though in regard of himself he could have been contented to have flown into heaven; yet in regard of Others, he armed himself with that wonderful self denial, to be contented to live for their sakes. And so also may many other good Christians linger and draw back from earnest groaning after this heavenly house, in regard of Others. Parent's sometimes would live to see their children bred and brought up in the fear of God, and see the prosperity of other friends, and are not so earnest in Sighing and Groaning after their Dissolution.  
Secondly, For ourselves; we may draw back from Death, and Sighing and Groaning after this heavenly house to be clothed therewith, in divers cases. First, When we want the comfortable Assurance of our Salvation; and when our Evidences of heaven are so slurred and blotted that we cannot read the same, or have forgotten them: Then we cannot sigh and groan after this heavenly house, until we are able more clearly to read our evidences. And Secondly, We are sometimes ignorant of the Glory, Excllency and Eternity thereof, and so we cannot sigh and groan earnestly for the same which we are ignorant of and know not, and yet for all this, may be good Christians and believer, though they fail and come short in these meditations. And Thirdly, When for our humbling, the Lord is pleased sometimes to set our sins before us, and therewith the wrath due unto them; then, not daring to look God in the face, they dare not look on death to encounter that, and so are far from sighing and groaning after this heavenly house: as we see in David, a holy reconciled man after God's own heart; yet Ps. 38.4. when God suffered his sins to stare him in the face, he than complains, [Mine Inquities are gone over my head, & as a heavy burden, they are too heavy for me:] and so prays, Ps. 39.19. [Stay thine hand from me, that I may recover my strength, before I go hence & be not.] Now, a sense of sin and wrath now and then being given unto the Saints, they cannot then groan earnestly to be clothed with this heavenly house. Fourthly, And again, We are sometimes to bustle with the delights and pleasures of this world, which steals away our hearts from sighing and groaning after this heavenly house; which makes that with so much ado we are drawn away from wallowing in them; as we see in Lot, a good holy man, yet what ado was there to draw him away from Sodom, that whilst he prolonged the time, he was in a manner pulled out of it; and when he was pulled away from it, yet he makes intercession for Zoar, which was one of those Cities, that his soul might live, Gen. 19.20. And sometimes again, Fifthly, The soul is as it were in prison, and off hooks, as a door off the hinges, with strong and many amazing distractions, so as the soul is not it self, nor able to look after heavenly things, having much ado to wrestle after these encumbrances, when it is unfit to sigh and groan earnestly after heavenly things, yea, not to manage earthly comforts; as it fell out with the children of Israel, Exod. 6.9. that though Moses told them excellent things of the Egyptian bondage and captivity yet (it is said there) That they harkened not unto Moses for anguish of Spirit, and for cruel Bondage; So that vexations of earthly encumbrances and wants, are great impediments unto this sighing and groaning earnestly after heavenly things in this our house which is from heaven. And sometimes also in regard that our Accounts are not ready, we shrink and draw back again being loath to encounter death.  
Lastly in this case we make no haste but shun death, and sighing and groaning after this heavenly house, because we look on death, under wrong notions and apprehensions, and therefore run from it, as Moses fled from his staff when it was turned into a Serpent, until God quiet our spirits, and bid us to take it up again, showing us that there is no danger in it, and making us in love with it. For indeed, Death is a part of the Saints portion, 1 Cor. 3, 22 all things are yours saith he, whether it be Paul or Apollo, or Cephas or the World, or life, or death, whether they be things present or things to come; all are yours, &c. what great matter is this for death to be ours? O yes, a great matter as it is ordered, as the Grave is sanctified and perfumed by Christ, and as it were an inlet unto Glory, being the door of life; this also is Ours, and a great part of our portion, one of Christ's prime Legacies. It seems that Job had no cross, or bad apprehensions of Death, Job. 6.11. What power have I (saith he) that I should endure? or what is my end if I should prolong my life? And David he saith, Mark the upright man, and behold the just; for the end of that man is peace, Psal. 37.37. and indeed if we look through the Scripture glass upon Death, it is nothing to a believer, apprehending it rightly. For, than we see it to be nothing else, but A sleep, 
Death what.  A peaceable rest, A gathering to our fathers and people, The funeral day of all our sins, and final destruction of all our enemies, The gate of heaven, as it were, Our Coronation day, and the Resurrection of all our comforts, with which, and the like apprehensions, we may come (as it were) to bury death itself. The Apostle we see speaking of death, he passeth it over slightly, & mentioneth only the clothing after it: insisting upon that which we shall have when we have put off this earthly Tabernacle. And in the Philippians speaking of Death, he passeth over it and mentioneth only our being with Christ.  
In all these and many more cases (too tedious now to insist in) the soul cannot sigh and groan earnestly to be clothed with this heavenly house, though otherwise believers and good Christians; wherefore in these and the like cases, we must not be at quiet with ourselves, until we have shaken off these lazy pressing down habits of our distempers, with holy David chiding ourselves as he did his soul, Why art thou cast down O my soul? and why art thou disquietêd within me? wait on God, for I will yet give him thanks; he is my present help and my God.  
But at other times, 
Times when the soul can sigh and groan for Heaven.  when it pleaseth him to say unto our souls I am thy Salvation, when he anoints our eyes with spiritual eyesalve to see a far off into things invisible; when heavens gates are opened unto us by a powerful preaching and opening of the word of truth unto us, our believing breaking forth into rejoicing, when with an enlarged heart we can run the ways of his commandments, the feet of them that bring glad tidings being beautiful upon the mountains unto us. And Christ coming by them, leaping by the mountains and skipping by the hills of our sins to comfort and stablish us: when the water of our sanctification is clear and not muddy, so as we can read our evidences in brightness, with many strong reports of the spirit, joining with our spirits, when the blood in our justification runs fully and clearly before us, that we can powerfully apprehend the same. And when in meditation wrapped a little, heaven and heavenly things seem great and glorious unto us, and earthly things (compared with them) mean and contemptible, when Christ becometh that precious pearl known and beloved above all things; for which we are contented to sell all; when we have got some sight and assurance of heaven, and eternity of glory, having been victorious in some sharp crosses, trials, and afflictions: having sacrificed our Isaac's and attained unto some good measure of self denial, in uprightness and sincerity, being humbled Saintlike, to sit down at God's feet, and be whatsoever he will have us to be. Then, then, the soul cannot choose but sigh and groan earnestly to be clothed with its house which is from heaven.  
And very great reason there is to sigh and groan earnestly for (a house of glory) such a house as will keep us out of all dangers, and supply all our wants. This is that clothing we so sigh and groan earnestly so, To be clothed with our house which is from Heaven: of which our Garment clothing us, there is a threefold consideration. 1. That clothing we had in the Estate of innocency, which covered our shame and nakedness, and which we kept not; for sin discovered our shame, so that it was quickly lost. 2. There is the garment and clothing of Christ's righteousness in justification and Sanctification, consisting in holiness and righteousness, mentioned, Isa. 61.10 called the garment of Salvation, and robe of Righteousness; cause of great rejoicing to the soul, to joy in God, being clothed with the garments of Salvation, and covered with the robes of righteousness. And 3ly, There is under this notion of clothing, the Glory of Heaven understood and looked at. Christ his righteousness is indeed a garment of Glory, making us all glorious, which garment we are now clothed with, ay whereunto when there shall be added a tincture of Glory in Heaven, then are we clothed with our house from Heaven; for the soul wishes not to be rid of that garment of Grace is now wears, but to have it beautified and adorned to the height of all excellency, when it shall be clothed with a tincture of Glory, to make it appear most of all excellent. Which glory even Christ himself in the days of his flesh prayed for, Iob. 17.5. And now O Father, glorify me with thine own self, with that glory which I had with thee before the world was: that is, that the glory of the Divinity might shine forth (Joined with his Humanity) as bright as ever.  
Now this clothing, 
Our heavenly clothing.  is first a most rich and precious clothing above all other clothing whatsoever, exceeding that of the lilies spoken off, which surpassed Solomon's glory in all his excellency and royalty. And the secondly, It is a durable clothing, which shall never wear, nor wax old, but be new and alike fresh for ever: as it was said of the children of Israel's garments and shoes, in their journey unto that earthly Canaan (a Type of the heavenly) not only that these did not wear, but were as fresh and new as at the first. And then thridly, It is a lovely garment, which shall be perfected with God's comeliness, and that beauty he shall put upon it, mentioned Ezek. 16.14. which if he call it perfect upon earth; In how much more perfection of beauty shall this clothing be in heaven, where the fullness of glory doth so abundantly shine forth about the beatifical vision? And as for excellency, so for use, this garment of glory, is such a clothing, as shall cover all our shame and all our nakedness. For if the estate of innocency knew not shame (till sin discovered it) much less, shall there be any shame in heaven, where this garment of glory, so far excels surmountingly our first garment of innocency. Such a garment, as we shall always keep close about us; where no winds, troubles or temptations, shall be to make us any more in danger, to lose our garments, as here. And then, [such a garment as shall keep us warm for ever: such a house and garment as shall preserve us for ever, from all outward encumbrances and troubles, supplying all natural wants, without natural helps,] doing all these things to us so, as we shall never have need of them any more. A house clothed with the glory of heaven, far beyond all earthly clothings and furnitures. And such a clothing, as shall make an everlasting distinction betwixt us and wicked men for ever, whatsoever imputations now lie upon us conversing amongst them. Malach. 3.18. such a house (like Christ himself the glory of that house,) from w●om and every thing in the house, we may at all times fetch whatsoever we want to supply all. So that Heaven is all things unto us: as God is the universal good so hath he the fullness of all to supply us with, which he can convey when and by what means it pleaseth him. All things are ours, because Christ is ours, who is all things unto us, and hath all things, his whence at all times we may fetch every thing we want, out of this heavenly glorious house: for which the soul therefore in its most excellently composed temper, sighs and groans, (as hath been said) that our garment of salvation, and robe of righteousness we are now clothed with in this our natural condition, may be heightened up to the full perfection of heavenly beauty, with a superadded tincture of Glory in that highest place of eminency and excellency, far above all.  
[Not that it would be unclothed, 
Why the soul would not be unclothed. ] this is not the cause of the sighing and groaning, but [clothed upon.] The soul in this case hath no peremptory desire to die, not any pleasure of complacency that way: Oh Life is precious, and long life is a blessing from God; To live long in the Land, and to have opportunity to do much good, and to recover a great deal of the blessed Image of God. It knows Death to be of itself an enemy, and the last enemy which shall be destroyed, and no man will willingly cast himself in the jaws of his enemy, which (without a garment of Grace) will but lead us unto the King of terrors, into that Eternity of that tormenting Tophet for ever. No it is not willing to unclothe itself of this garment of Grace, Christ's righteousness, but to gird and keep it faster & faster about us; for in that great day, Christ must see us thus clothed, or else we can have no clothing upon the same with a garment of Glory. And therefore in this life, it is willing to submit itself unto the Will of God here, in all Active and Passive Obedience: and though it be forced to live here a sinful life, where it cannot choose but sin; yea, and sometimes an unprofitable life (laid by as it were) good for nothing, yet it knows, the sins shall be forgiven, and the good actions be all recorded in mind, and it to be an high act. of our holiness, even to submit to God, and live in such an estate as doth sin, wherein we must suffer. For we can be in no such Estate here in this life, but we may bring Glory to God, and glorify him, whilst our patience is attaining unto its perfect work in us, that we may be entire, wanting nothing. O but this is the matter, and cause of this sighing and groaning (That mortality may be swallowed up of Life. 
Causes of this sighing and groaning. ) That is, that all this whole body of death, with all the effects, causes, forerunners, attendants, and followers thereof, that all possibility of dying, all necessity of dying, all fear of dying, or sinning any more, the whole body of sin and death, with all the relations and apurtenances thereof, may be swallowed up of life, quite abolished and taken away for ever. Even as it was in the case of Korah, Dathan, and Abiram, with all the families and goods of all which, nothing was to be seen, when the earth had swallowed up all, and closed up again, or as Revel. 12.16. It is said that the earth helped the woman, and swallowed up the flood, which the Serpent cast out against the woman. So it is here, [the soul in sighing and groaning after a heavenly estate sighs and groans to be freed of all the acts of sin, and whatsoever it looketh on as fruits of sin, which are pressing down burdens unto it, in this body of mortality.] And then again, as this mortality is a remembrance, and witness of sins contagion and filthiness, it sighs and groans to be freed from it, and would have all memorials and witnesses of sin done away. And further mortality itself as is a remembrance and witness of sin, &c. It is sin, and is attended with the fruits of sin. This with all the relations thereunto, it sighs to have done away, that all manner of impurity may be so abolished, as nothing thereof may remain either in thought or action. And then again, seeing all the parts of our mortality (as hath been said) are clogs, and burdens, and hindrances unto us in God's service, as weights to keep us down as fetters to chain us and keep us under (for when our spirits are mounted up, and would fly unto heaven and converse there, this mortality pulleth us down again, and hindereth us from spiritual actions and meditations, not to perform them with any life or comfort.) In this case also the soul sighs and groans to be gone. And as the soul desireth further union and communion with God; without these interruptions, clouds, damps, and eclipses of the sunshine of its comfortable feelings it now hath: It groans and sighs earnestly that its mortality may be swallowed up of life. And yet more, It sighs to be at home in Heaven, because there shall be an explanation, and full discovery of the extent of all the word of God, and of the utmost fulfilling of all the promises, with a sight and apprehension of God's goodness, what God & Christ have done for us, and that we thereafter might never have any thought, motion, or desire, contrary unto the will of God All which, in all these cases, are warrantable and spiritual grounds for the soul betrothed unto Christ, here to desire, sigh, groan, and long for the consummation of the marriage with him in heaven. For, [the more holy, spiritual, any one is, and gracious, the more they desire this union and communion with Christ in Heaven.] As Rev. 22.20. [Even so come Lord Jesus come quickly. Until the day break and the shadows fly away, return my well-beloved, and be like a Roe, or a young Hart upon the mountains of Bethel.] Cant. 2.17. And thus, the souls of the faithful here, though they would not be unclothed, yet sigh & groan earnestly to be clothed upon, that mortality may be swallowed up of life. Which ardent desires in them are both wrought, continued, nourimed in them, and perefcted by the spirit. 2. Cor, 5.5. Which maketh request for them according to the will of God. Rom. 8.27. And thus by God's mercy and assistance of his blessed spirit, we have been led along to have a glimpse of this heavenly building, not made with hands, but eternal in the heavens, and of the glory, excellency, and eternity thereof: with both the causes and lets of sighing and groaning after it.  
And now, that we are come unto a full point in discovery of this Heavenly House, being descended from this transfiguring mount, to wander a while longer into the wilderness of this world, ere we can attain thither to live for ever, what's now finally to be done? Can we, or shall we now part with a sight thereof, without looking back to have a review of the same (as men do with a sight of beloved friends at p●●●ing to have them in eye so long as we can) O yes, now that the impressions thereof are new and strong, let us make some use of all, ere we part with the sight and sense of such excellencies.  
First, 
●se, 1.  Let us joy in, love, delight, and admire those inhabitants, and expectants of heaven, whilst they are amongst us, upon earth, who shall be our companions in glory; for whose sakes all the Angels are said to be ministering spirits: therewith thinking and studying what to do for them, the King of Heaven so honours, as to have built a house for them, so gorgeously adorned with all matchless excellencies, in such magnificent height, safety, and state, not made with hands, but eternal in the heavens. For this eternity, is that, which as it sours all wicked men's comforts, so it is that which sweeteneth all the sorrows and miseries of this life unto the Saints, having such an eternity in it, as they shall taste of eternity every moment. And withal let us give glory to God, and be much wrapped up in servant love to Jesus Christ, who hath purchased for us, this eternal inheritance, walking suitably, ●s those who profess themselves to be heirs of this great salvation in this Heavenly House.  
Secondly, 
use, 2.  Let us infrom and reform our judgements soundly in this grand point, (which hath been so fully proved now) that only believers, are in a very happy condition, and that whosoever loseth, yet that in all estates they are gainers, even by afflictions and death itself. For by affliction, Heb. 12.10. so by death, they come to be partakers 'of his glory. John. 17.24. for which Christ did so earnestly pray; and unto which they attain, after the momentary sufferings here. And therefore we must assure ourselves, Thatsoever we lose here, which brings us in Grace, and sets us nearer unto glory, is good for us. In all which, Samson's riddle is verified, Iud. 14.14. Out of the eater came meat, & out of the strong came honey. So after death which consumeth all, at length cometh life, glory, and immortality, and by those strong crosses we wade through at length cometh death; which bringeth us thither.  
And therefore in the next place, seeing Our greatest sorrows bring us nearest unto our greatest joys, our everlasting glorious estate, let us never look upon death, but whither it carrieth us, at somewhat coming after it, looking through it, at the glory and eternity whither it leadeth us, and learn to die before we die, that like wicked men, we may not die after we are dead. And therefore, a short and frail life, a life full of weakness and diseases, clogged with, afflictions, should be music unto a Godly man's ears, who then with a fixed heart assures himself, that now there are great possessions at hand, a coming, wherewith we shall be invested in Heaven for ever. And therefore, all these and the like, reports, should make us contented joyfully to leave this smoky earthly house, for This building given of God, not made with hands, but eternal in the Heavens: as Paul did, whose care was for nothing else, but How he might finish his course with joy, win and know Christ, attaining thereby unto a joyful Resurrection of the dead, Philip. 3.10. whereby we may assure ourselves, that there stands but a little betwixt a believer, and his eternal estate; a little breath, a frail short life (not two lives) but one, and that is our own.  
Thirdly, 
use, 3.  If there be so much Glory, excellency, and Eternity in this heavenly building as is showed, then let us never hereafter take on, and so mourn for the departure of our Christian friends hence, as those who have no hope; surely it is a token we felt not God's love, nor received such comforts from his hand as we ought to have done. If we should not thankfully give back to God things received, as Hannah did Samuel; and whilst we plead our love to husband, wife, children and friends, what unkindness do we bewray to God, as though he were not the only wise God, to know the fittest and best time to come in and go out of this work? Oh what mourn we for? because they are escaped the storms and tempests of this life, in Abraham's bosom, their warfare at an end, at rest from their labours, freed for ever from sin and Satan, set with spirits of just and holy souls, come to perfection, at the Fountain head, drinking fully of the water of Life, never to thirst again, fraught with all heavenly knowledge and understanding, enjoying the fruit of all their labours, prayers, sighings, sufferings, and meditations, in the full fruition of the Beatifical vision for ever? Oh, is this love! this is usually self-love in us, not love to the dead; for love in its excellency aims at the best good of the beloved; and as it comes from heaven, so it envies no friend of heavenly Glory. In which case, our Saviour pleads excellently to purpose with his Disciples, (sad at the news of his departure hence from them) Ioh. 14. If ye loved me, ye would rejoice when I said I go unto the Father. Still it argues, that the heart was too much glued and knit unto that it was so loath to part with: for our life is oft too much in the life of our friends, as Judah told Joseph of Jacob, that Jacobs' life was bound up in Benjamins, which God takes unkindly; for how many friends have we in him, who, rather than we should want friends, can make our enemies our friends? and this is an everlasting Rule, That the heart which is most pitched and rolled upon God, is l●osest from the Creature, or excessive mourning; wherein our bustling and tossing hindereth us from inspecting into God's excellent working, aggravates the loss, unhooketh the soul from its most noble temper, quietly to submit to God in all things, and shows that we relied or trusted too much upon that removed from us; for the Creature too much relied or doted upon beyond the Creator, or thought of, in whatsoever cases, doth so far deify it, and so justly procure it removal from us, for whom (certainly) nothing is longer good, than God will have us to enjoy the same: Happy were we, if once we could atrain unto this high pitch of faith and confidence in God, To believe that he as he is only wise, so nothing is done, but that it is in the height of wisdom effected, and in the most seasonable time, for our everlasting good, in this life and in that to come.  
Now these with the like considerations, will wean us from the world, and with the Church clotted with the same, maketh us to tread upon the Moon, viz. (All earthly things) being strong in the Lord, and having his joy for our strength, Nehem. 9 Be armed against all sufferings, by this piece of spiritual armour ready. The Helmet of our Salvation, Ephes. 6. The hope of Glory. Being inflamed with that constraining love of God, to long to be at home with him, and work upon us suitable impressions according unto that subject we rest upon, accounting all here below nothing in regard of heaven: causing us (having this bright Sun light) not so to rejoice any more as we have done in the moon and stars light of this world, when there appeareth unto us, as far greater glory. Yea, as it is Job, 5.21.22. making us to laugh at famine and destruction, and not to be afraind thereof when it cometh, or any other terror at hand. And hereby also we shall learn with Christ to despise and pass by the shame of the cross, by these overmastring meditations, in all things looking unto him, who endured such contradiction of paners, for the joy and glory that was set belore him, Heb. 12.3.  
And now to conclude all (in the last place) let this be the upshot of all, with holy Abraham and Job, to stand in our Tent doors waiting for the coming of Christ, for the consummation of the marriage with him for ever (this whole life-time being but our betrothing and perfuming time to fit us for him) so with Job, all the days of our appointed time waiting until our change shall come (which will nothing hinder our sighing and groaning after heaven, for the same and that may stand together) but every day increase the same the longer waiting for his coming is delayed, quickening our appetite for it, and giving us so much the more time to treasure up grace, that we may be vessels fitted and prepared to engross a great deal the more of his excellent glory for ever. And let us hereafter look upon heaven, as the finisher of all our sorrows, crosses, cares, turmoiling thoughts, vexations, wants and the like whatsoever, where shall be fullness of joy, and society of all, which desires, thoughts, hopes, and expectations, beyond all expression: learning to spiritualise all things and occurrences unto heavenly ends: admiring as is said at the love of Christ, who hath freely given and purchased unto us this inheritance; knowing this, that all the sweetness of this life is nothing but bitterness, unless he season the same; and that the meditation of him in his excellencies and high perfections, what he hath done for us here, and shall do for us in endless Glory, is that which only is able to sweeten all the sour things of this life unto us. And now that we know and are convinced of these things, let us do as God commanded Abraham, when he gave him the promised Land, Gen. 13.17. Arise, and walk through the length and breadth of this heavenly Canaan, given unto us, from the one end of Heaven to the other. To rouse up our spiritual meditations by Faith, often walking from room to room, joy to joy, astonishment to astonishment, Glory to Glory, raising our meditations daily aloft, to think of it often, and to joy in the same with mounted affections thither. But what do I say of raising our affections and meditations thither. O rather in good earnest let us resolve Saintlike to dwell in heaven, where our conversation should chiefly be. For so it is said of those holy ones oppressed by Antichrist (whom he made war against,) Revel, 13.6. That they dwelled in heaven, having much and constant intercourse of heavenly conversation and affections bent mounting thither, which is, to dwell in heaven, even whilst we are conversant upon earth. By which meditations though thereby we cannot yet take full possession of our heavenly inheritance, yet they will make us the better to taste of the milk and honey of that promised land; as Moses by faith did of the land of Canaan, which God showed him, yet he tasted of the sweetness and fullness thereof, and fed himself with the milk and honey of it: suitable whereunto is that which the Prophet David speaks so confidently of, Psal. 63.4. Thus will I magnify thee all my life, and lift up my hands unto thy name: my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. But when shall this be effected: when I remember thee upon my bed, and when I think upon thee in the night watches. So that often meditations of the promises of heavenly things, turneth them as it were unto marrow and fatness, to be substantial and conatural with us, when unto others they are like unto dry bones. So may we in our journeys through the wilderness of this world, feed ourselves fat, and fill our bones (as it were) with this strengthening marrow, attained by these heavenly meditations, marching from strength to strength, faith to faith, and glory to glory until at length we come to be transformed into the blessed image of Christ, in holiness and righteousness this mortal having put on immortality, and this corruption incorruption to be swallowed up of life: there to enjoy for ever with a strong enlightened intellectual understanding the mystery of the glorious beatifical vision, in a ravishing and overcoming joy unspeakable and glorious. And (which is the sum of all, which hath been, or can be said) as it is, Ephes. 3.19. To be filled with all the fullness of God, which is more for aught we know then Saints and Angels are fully capable of.   
FINIS.   

L'ENVOY To eternity's, Eternity.  
RApt up in wonders, wonders Glories Maze,  
Where endless end the period is of time  
My ravished soul do rise thou mount & climb  
Where million millions joys themselves bewrays,  
With Saints & Angels in their glancing rays  
Near beauty's Throne, and that eternal light  
where ne'er shall come appear darkness or night  
View if thou canst eternities last days.  
Let numbers rise and mount to highest pitch  
And stretch beyond and numbers: O yet then  
This date outdates the strength of any pen,  
Nor can it multiply its utmost reach.  
Since than no pen can cipher out this story  
What can suffice for to attain this glory.   

The Table.  
HOw to look on death, pag. 10. The Certainty of Heaven. pag. 15. Nature leading us to God. pag. 17. Our certain knowledge of this Building. pag. 19 The ushers unto our knowledge. p. 22. Trials of our assurance and knowledge. p. 23. How to know that we know, that our knowledge be not counterfeit. pag. 32. The distinction betwixt the witness of our spirit, and the immediate witness of God's spirit, by itself. pa. 32. 〈◊〉 The witness of our spirit in a Calm, 2. The witness thereof in a Tempest. p. 33. God's spirit witnessing with our spirit. p. 36. The sealing of the spirit. pa. 37. Impressiions of the spirit at his first possessing of the soul. pag. 40. The immediate witness of the spirit, as it were from heaven above. p. 43. How to know that our knowledge is no false illumination. pag. 48. The excellency of heaven in general. p. 62. In the titles given unto it. p. 68 The situation of heaven. pag. 70. The matterials, form, and matter of heaven. pag. 73. The capacity and extent of heaven. p. 75. The furniture of heaven. p. 76. The company we shall enjoy there. pa. 80. The possession and enjoying of heaven. p. 82. Five considerable particulars therein. p. 87 The eternity of heaven. p 94. Reasons why no other estate can fit the saints but an eternal estate. pa. 97. What great matters the meditation of eternity settles in the soul. p. 104. What use this our life time is for. p. 109. Pressures and weights hindering our sighing and groaning for heaven. p. 110. Cases wherein very good men cannot sigh and groan for heaven. p. 119. Cases wherein the soul cannot choose but sigh and groan for heaven. p. 127. What reason the soul hath to sigh for a house of glory. pa. 129. Our heavenly clothing what it shall be pa, 131. Why the soul would not be unclothed p. 135. The true causes of the souls sighing and groaning. p. 137. Uses, 4.1. To admire heavens inhabitants among us and love them. p. 142. 2. That only believers are happy people. pa. 143. 3. To tread upon ear●hly things. p. 145. 4. To wait and expect for the coming of Christ. p. 150.  
FINIS,