"when that which is perfect is come, then that which is in part shall be done away :" as we put away childish thoughts and speeches, when we become men: the change will be from "seeing in a glass" to "seeing face to face," and from knowing in part" to "knowing even as we are known."

2. And that we shall both know, and love, and rejoice in creatures, even in heaven, notwithstanding that God is all in all, appeareth further thus:

1. Christ, in his glorified humanity, is a creature; and yet there is no doubt but all his members will there know and love him in his glorified humanity, without any derogation from the glory of his Deity.

2. The body of Christ will continue its union, and every member will be so nearly related, even in heaven, that they cannot choose but know and love each other. Shall we be ignorant of the members of our body? and not be concerned in their felicity with whom we are so nearly one?

3. The state and felicity of the church hereafter, is frequently described in Scripture, as consisting in society. It is a kingdom, the city of God, the heavenly Jerusalem; and it is mentioned as part of our happiness to be of that society. (Heb. xii. 22-24, &c.)

4. The saints are called kings themselves; and it is said that they shall judge the world, and the angels (and judging in Scripture is frequently put for governing); therefore (whether there will be another world of mortals which they shall govern, as angels now govern men; or whether the misery of damned men and angels will partly consist in as base a subjection to the glorified saints, as dogs now have to men, or wicked reprobates on earth to angels; or whether in respect of both these together, the saints shall then be kings, and rule and judge; or whether it be only the participation of the glory of Christ, that is called a kingdom, I will not here determine; but) it is most clear that they will have a distinct, particular knowledge of the world, which they themselves must judge; and some concernment in that work.

5. It is put into the description of the happiness of the saints, that they shall come from the east, and from the west, and shall sit down with Abraham, Isaac and Jacob, in the kingdom of God. Therefore they shall know them, and take some comfort in their presence.

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6. Love (even to the saints, as well as unto God) is one of the graces which shall endure for ever. (1 Cor. xiii.) It is exercised upon an immortal object (the image and children of the Most High), and therefore must be one of the immortal graces. For grace in the nature of it dieth not; and therefore if the object cease not, how should the grace cease, unless you will call its perfecting a ceasing?

It is a state too high for such as we, and I think for any mere creature to live so immediately and only upon God, as to have no use for any fellow creature, nor no comfort in them. God can make use of glorified creatures, in such subserviency and subordination to himself, as shall be no diminution to his allsufficiency and honour, nor to our glory and felicity. We must take heed of fancying such a heaven itself, as is above the capacity of a creature; as some very wise divines think they have done, that tell us we shall immediately see God's essence (his glory being that which is provided for our intuition and felicity, and is distinct from his essence; being not every where, as his essence is). And as those do, that tell us, because that God will be All in All, therefore we shall there have none of our comfort by any creature. Though flesh and blood shall not enter into that kingdom, but our bodies will then be spiritual bodies; yet will they be really the same as now, and distinct from our souls; and therefore must have a felicity suitable to a body glorified. And if the soul did immediately see God's essence, yet as no reason can conclude that it can see nothing else, or that it can see even created good, and not love it, so the body however must have objects and felicity fit for a body.

Object. But it is said, If we knew Christ after the flesh, henceforth know we him no more.'

Answ. No doubt but all the carnality in principles, matter, manner and ends of our knowledge, will then cease, as its imperfections; but that a carnal knowledge be turned into a spiritual, is no more a diminution to it, than it is to the glory of our bodies, to be made like the stars in the firmament of our Father.

Object. But then I shall have no more comfort in my present friends than in any other.'

Answ. 1. If you had none in them, it is no diminution to our happiness, if indeed we should have all in God, im

mediately and alone. 2. But if you have as much in others that you never knew before, that will not diminish any of your comfort in your ancient friends. 3. But it is most probable to us, that as there is a twofold object for our love in the glorified saints; one is their holiness, and the other is the relation which they stood in between God and us, being made his instruments for our conversion and salvation, so that we shall love saints in heaven in both respects and in the first respect (which is the chiefest) we shall love those most that have most of God, and the greatest glory (though such as we never knew on earth). And in the second respect we shall love those most, that were employed by God for our greatest good.

And that we shall not there lay by so much respect to ourselves, as to forget or disregard our benefactors, is manifest, 1. In that we shall for ever remember Christ, and love him, and praise him, as one that formerly redeemed us, and washed us in his blood, and hath made us kings and priests to God and therefore we may also, in just subordination to Christ, remember them with love and thankfulness, that were his instruments for the collation of these benefits.

2. And this kind of self-love (to be sensible of good and evil to ourselves) is none of the sinful or imperfect selfishness to be renounced or laid by, but part of our very natures, and as inseparable from us as we are from ourselves.

Much more, were it not digressive, might be said on this subject; but I shall only add, That as God doth draw us to every holy duty by shewing us the excellency of that duty; and as perpetuity is not the smallest excellency; so he hath purposely mentioned that love endureth for ever (when he had described the love of one another), as a principal motive to kindle and increase this love. And therefore those that think they shall have no personal knowledge of one another, nor personal love to one another (for we cannot love personally, if we know not personally), do take a most effectual course to destroy in their souls all holy special love to saints, by casting away that principal or very great motive given them by the Holy Ghost. I am not able to love much where I foreknow that I shall not love long. I cannot love a comely inn, so well as a meaner dwelling of my own, because I must be gone to-morrow. Therefore

When we awake, we should be still with him; when we go abroad, we should be always as before him; our life and works should be a walking with God.

2. He is always with us sufficiently to do us good. Though we have none else that careth for us, yet will he never cast us out of his care, but biddeth us cast our care on him, as promising that he will care for us. Though we have none else to provide for us, he is always with us, and our Father knoweth what we want, and will make the best provision for us. (Matt. vi. 32, 33.) Though we have none else to defend us against the power of our enemies, he is always with us to be our sure defence. He is the rock to which we fly, and upon which we are surely built. He gathereth us to himself, as the "hen gathereth her chickens under her wings." (Matt. xxiii. 37.) And sure while love is thus protecting us, we may well say that the Father himself is with us. Though in all our wants we have no other to supply us, yet he is still with us to perform his promise, that no good thing shall be wanting to them that fear him. Though we may have none else to strengthen and help us, and support us in our weakness, yet he is always with us, whose grace is sufficient for us, to manifest his strength in weakness. Though we have no other to teach us, and to resolve our doubts, yet he is with us that is our chiefest Master, and hath taken us to be his disciples, and will be our light and guide, and will lead us into the truth. Though we have none else to be our comforter in our agony, darkness or distress; but all forsake us, or are taken from us, and we are exposed as Hagar with Ishmael in a wilderness, yet still the Father of all consolations is with us; his Spirit who is the Comforter is in us: and he that so often speaketh the words of comfort to us in his Gospel, and saith, "Be of good cheer; let not your hearts be troubled, neither be afraid," &c., will speak them (in the season and measure which is fittest for us) unto our hearts. Though all friends turn enemies, and would destroy us, or turn false accusers, as Job's friends in their ignorance or passion; though all of them should add affliction to our affliction, yet is our Redeemer and Justifier still with us, and will stay his restraining hand upon our enemies, and say to their proudest fury, "Hitherto and no further shalt thou go." He is angry with Job's accusing friends, notwithstanding their

friendship and good meaning, and though they seemed to plead for God and godliness against Job's sin. And who shall be against us while God is for us? or, who shall condemn us when it is he that justifieth us? Though we be put to say as David, "I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul;" (Psal. cxlii. 4;) yet we may say with him, "I cried unto thee, O Lord; I said, thou art my refuge and my portion in the land of the living: bring my soul out of prison, that I may praise thy name : the righteous shall compass me about: for thou shalt deal bountifully with me." (ver. 5-7.) "I poured out my complaint before him; I shewed before him my trouble: when my spirit was overwhelmed within me, then thou knewest my path: in the way wherein I walked have they privily laid a snare for me." (ver. 2, 3.) Thus, " God is our refuge and strength; a very present help in trouble; therefore should we not fear though the earth were removed, and though the mountains were carried into the midst of the sea; though the waters thereof roar and be troubled," &c. (Psal. xlvi. 1-3.) Though, as David saith, " Mine enemies speak evil of me when shall he die, and his name perish?___And if he come to see me, he speaketh vanity: his heart gathereth iniquity to itself; when he goeth abroad he telleth it: All that hate me whisper together against me: against me do they devise my hurt: An evil disease, say they, cleaveth fast unto him; and now that he lieth he shall rise up no more: Yea, my own familiar friend in whom I trusted, that did eat of my bread, hath lift up his heel against me.” (Psal. xli. 5-7.) Yet we ma add as he, ver. 12," And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever." Though, as Psal. xxxv. 7. 11. 15, 16. 20. "Without cause they have hid for me their net in a pit, which without cause they have digged for my soul and false witnesses did rise up, they laid to my charge things that I knew not; they rewarded me evil for good. In my adversity they rejoiced, and gathered themselves together; the abjects gathered themselves together against me, and I knew it not; they did tear and ceased not; with hypocritical mockers in feasts, they gnashed upon me with their teeth. For they speak not peace, but they devise deceitful matters against them that are quiet in the land." Yet, My soul shall be joyful in the Lord; it shall re