tion of his office in the heavenly sanctuary. And from hence doth the apostle prove him as a high-priest,' to be far more glorious than those who were called unto that office under the law; Heb. viii. 1-3. Herein it is manifest unto angels and men, how glorious a thing it is to be the only king, priest, and prophet of the church. Wherefore, as it behoved Christ in the discharge of his office to suffer; so after his sufferings in the discharge of the same office he was to enter into his glory; Rev. i. 18.

[3.] God hath respect herein unto those who depart in the faith, in their respective generations, especially those who died betimes, as the apostles and primitive Christians. And sundry things may be herein considered.

1st. There are two things which believers put a great price and value on in this world, and which sweeten every condition unto them. Without them the world would be a noisome dungeon unto them, nor could they be satisfied with a continuance therein. The one is the service of Christ. Without an opportunity of being exercised herein, they could not abide here with any satisfaction. They who know it not so to be, are under the power of worldly-mindedness. The meanest service of Christ hath refreshment in it. And as to those who have opportunities and abilities for great instances of service, they do not know on just grounds, nor are able to determine themselves, whether it be best for them to continue in their service here below, or to enter into the immediate service of Christ above; so glorious, so excellent is it to be usefully serviceable unto the Lord Jesus. So was it with the apostle, Phil. i. 21— 26. so may it be with others, if they serve him in the same spirit, with the same sincerity, though their ability in service be not like unto his. For neither had he any thing but what he received. Again, they have the enjoyment of Christ in the ordinances of gospel worship. By these means do they live, in these things is the life of their souls.

In this state of things God will not call them hence unto their loss; he will not put an end unto these privileges without an abundant recompense and advantage. Whatever we enjoy here, yet still to depart hence and to be with Christ shall be far better; Phil. i. 23. For,

(1st.) Although service here below shall cease, and be

given over unto other hands who are to have their share herein; yet on the continuance of this state of things in heaven, there is also a continuation of service unto Christ, in a way inexpressibly more glorious, than what we are in this life capable of. Upon their admittance into this state of things above, they are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them; Rev. vii. 15. The whole state of the glorious worship of God before described, is here respected; and herein is a continual service performed unto him that sits on the throne and unto the Lamb. Wherefore it is so far from being loss, in being called off from service here below, as that in point of service itself, it is an inconceivable advancement.

(2dly.) The enjoyment of Christ in and by the ordinances of his worship, is the immediate fountain and spring of all our refreshments and consolations in this world; Psal. lxxxvii. 7. But what is it unto the blessed immediate enjoyment of him in heaven? Hence the blessedness of the state above is described, by being with Christ, being with Christ for ever, in the presence and immediate enjoyment of him. The light of the stars is useful and relieving in a dark night as we are on our way, but what are they when the sun ariseth? Will any man think it a loss that upon the rising of the sun they shall not enjoy their light any more, though in the night they knew not what to have done without it? It may be we cannot conceive how it will be best for us, to forego the use of sacraments, ministry, and the Scripture itself. But all the virtue of the streams is in the fountain; and the immediate enjoyment of Christ unspeakably exceeds whatever by any means we can be made partakers of here below.

In this blessed state have the holy apostles, all the primitive martyrs and believers from the time of their dissolution, enjoyed full satisfaction and solace, in the glorious assembly above; Rev. vii. 15-17, &c.

2dly. Hereby there is a continuation of communion between the church triumphant above, and that yet militant here below. That there is such a communion between glorified saints and believers in this world, is an article of faith. Both societies are but one church, one mystical

body, have one head, and a mutual concernment in each other. Yea the spring and means of this communion is no small part of the glory of the gospel. For before the saints under the Old Testament had the mystery of the glory of God in Christ with our redemption thereby revealed unto them, in the way before declared; this communion was very obscure; but we are now taken into the light and glory of it, as the apostle declares; Heb. xii. 22-24.

I know some have perverted the notions of this communion unto idolatrous superstition; and so have all other truths of the gospel been abused, and wrested unto the destruction of the souls of men; all the Scriptures have been so dealt withal; 2 Pet. iii. 16. But they deceived themselves in this matter, the truth deceiveth none. Upon a supposition of communion, they gathered that there must of necessity be an immediate communication between them above and us below. And if so, they knew no way for it, no means of it, but by our praying unto them, and their praying for us. But they were under the power of their own deceivings. Communion doth not require immediate mutual communication, unless it be among persons in the same state, and that in such acts as wherein they are mutually assisting and helpful unto one another. But our different states will admit of no such intercourse, nor do we stand in need of any relief from them, or can be helped by any acts of their love, as we may aid and help one another here below. Wherefore the centre of this communion is in Christ alone, and our exercise of it is upon him only, with respect unto them.

Yet hereon some deny that there is any such communion between the members of the church, or the mystical body of Christ in these divers states. And they suppose it is so declared in that of the prophet, Isa. lxiii. 16. Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.' But there is nothing of any such importance in these words. The church under a deep sense of its present state, in its unworthy walking and multiplied provocations, profess themselves to be such, as that their forefathers in covenant could not own them as their children and posterity in the faith. Hereupon they appeal unto the infinite mercy and faithfulness of God, which ex

tend themselves even unto that condition of unworthiness, which was enough to render them utterly disowned by the best of men, however otherwise concerned in them. But to suppose the church above, which hath passed through its course of faith and obedience in afflictions, tribulations, and persecutions, to be ignorant of the state of the church here below, in general, and unconcerned in it; to be without desires of its success, deliverance, and prosperity unto the glory of Christ, is to lay them asleep in a senseless state, without the exercise of any grace, or any interest in the glory of God. And if they cry for vengeance' on the obdurate persecuting world, Rev. vi. 10. shall we suppose they have no consideration nor knowledge of the state of the church suffering the same things which they did themselves. And to put it out of question, they are minded of it in the next verse by Christ himself; ver. 11.

But that which at present I alone intend, is the joint communion of the whole church in the worship of God in Christ. Were all that die in the Lord, immediately received into that state wherein God shall be all in all,' without any use of the mediation of Christ, or the worship of praise and honour given unto God by him, without being exercised in the ascription of honour, glory, power, and dominion unto him on the account of the past and present discharge of his office, there could be no communion between them and us. But whilst they are in the sanctuary, in the temple of God, in the holy worship of Christ, and of God in him, and we are not only employed in the same work in sacred ordinances suited unto our state and condition, but in the performance of our duties, do by faith 'enter in within the veil,' and approach unto the same throne of grace in the most holy place, there is a spiritual communion between them and us. So the apostle expresseth it, Heb, xii. 22-24.

3dly. It is the way that God hath appointed to prepare the holy souls above for the enjoyment of that eternal state which shall ensue at the end of all things. As we are here, in and by the word and other ordinances, prepared and made meet for the present state of things in glory, so are they by the temple worship of heaven fitted for that state of things when Christ shall give up the kingdom unto the Father, that God may be all in all.'

[4.] Respect is had herein unto the faith of the church yet militant on the earth, and that among others in two things.

1st. For the encouragement of their faith. God could, as we have observed, upon the supposition of the atonement and reconciliation made by the blood of Christ, have saved the church by mere sovereign acts of power. But whereas it was unto his glory that we should be saved in the way of faith and obedience, this way was necessary unto our encouragement therein. For it is in the nature of faith, it is a grace suited unto that end, to seek for and receive aid, help, and relief, from God continually, to enable us unto obedience.

For this end the Lord Christ continueth in the discharge of his office, whereby he is able to save us unto the uttermost, that we may receive such supplies by and from him. The continual use that faith makes of Christ unto this purpose, as he gloriously exerciseth his mediatory office and power in heaven, cannot fully be declared. Neither can any believer who is acted by present gospel light and grace, conceive how the life of faith can be led or preserved without it. No duties are we called unto, no temptations are we exercised withal, no sufferings do we undergo, no difficulties, dangers, fears, have we to conflict withal, nothing is there in life or death, wherein the glory of God or our own spiritual welfare is concerned, but faith finds and takes relief and encouragement, in the present mediatory life and power of Christ in heaven, with the exercise of his love, care, and compassion therein. So he proposeth himself unto our faith, Rev. i. 17, 18.

2dly. That our faith may be guided and directed in all our accesses unto God in his holy worship. Were nothing proposed unto us but the immensity of the divine essence, we should not know how to make our approaches unto it. And thence it is that those who are unacquainted with the glory of this dispensation, who know not how to make use of Christ in his present state for an access unto God, are always inventing ways of their own (as by saints, angels, images) for that end; for an immediate access unto the divine essence they cannot fancy. Wherefore, to end this discourse in one word; all the present faith and worship of God in the