did not, they could not behold the glory of God, and the accomplishment of the mystery of his wisdom and will, in Jesus Christ, nor was it perfectly made known unto them. Whatever was their rest, refreshment, and blessedness; whatever were their enjoyments of the presence of God; yet was there no throne of grace erected in heaven, no highpriest appearing before it; no Lamb as it had been slain, no joint ascription of glory unto him that sits on the throne, and the Lamb for ever; God 'having ordained some better things for us, that they without us should not be made perfect.' See Eph. iii. 9, 10.

This was that, and this was that alone, so far as in the Scripture it is revealed, wherein they came short of that glory which is now enjoyed in heaven. And herein consists the advantage of the saints above them, who now die in faith. Their state in heaven was suited unto their faith and worship on the earth. They had no clear distinct knowledge of the incarnation and mediatory office of Christ, by their revelations and services. Only they believed that the promise of deliverance, of grace and mercy, should be in and by him accomplished. Their reception into heaven, that which they were made meet and prepared for by their faith and worship, was suited thereunto. They had a blessed rest and happiness above what we can comprehend; for who knows what it is to be in the glorious presence of God, though at the greatest distance? They were not immediately surprised with an appearance of that glory which they had no distinct apprehensions of in this world. Neither they nor the angels knew clearly either the sufferings of Christ, or the glory that should ensue. But they saw and knew that there was yet something farther to be done in heaven and earth, as yet hid in God and the counsels of his will, for the exaltation of his glory in the complete salvation of the church. This they continued waiting for, in the holy place of their refreshment above. Faith gave them, and it gives us, an entrance into the presence of God, and makes us meet for it. But what they immediately enjoyed, did not in its whole kind exceed what their faith directed unto; no more doth ours. Wherefore they were not prepared for a view of the present glory of heaven; nor did enjoy it. But the saints under the New Testament, who are clearly instructed

by the gospel in the mysteries of the incarnation and mediation of Christ, are by their faith and worship made meet for an immediate entrance into this glory. This they long for, this they expect and are secured of, from the prayer of our Saviour; that they be, when they leave this world, where he is, to behold his glory.

But now upon the entrance of Christ into the heavenly sanctuary, all those holy ones were admitted into the same glory, with what the saints under the New Testament do enjoy. Hereon with open face they behold the use and end of those typical services and ordinances wherein these things were shadowed out unto them. No heart can conceive that ineffable addition of glory which they received hereby. The mystery of the wisdom and grace of God in their redemption and salvation by Christ was now fully represented unto them; what they had prayed for, longed for, and desired to see in the days of their flesh on the earth, and waited for so long in heaven, was now gloriously made manifest unto them. Hereon did glorious light and blessed satisfaction come into and upon all those blessed souls, who died in the faith, but had not received the promise, only beheld it afar off. And hereby did God greatly manifest his own glory in them and unto them, which is the first end of the continuation of this state of things in heaven. This makes me judge that the season of Christ's entrance into heaven as the holy sanctuary of God, was the greatest instance of created glory, that ever was or ever shall be unto the consummation of all things. And this as for other reasons, so because all the holy souls who had departed in the faith from the foundation of the world, were then received into the glorious light of the counsels of God, and knowledge of the effects of his grace by Jesus Christ.

Want of a due apprehension of the truth herein, hath caused many, especially those of the church of Rome, to follow after vain imaginations about the state of the souls of the faithful, departed under the Old Testament. Generally they shut them up in a subterranean limbus, whence they were delivered by the descent of Christ. But it is contrary unto all notions and revelations of the respect of God unto his people: contrary to the life and nature of faith, that those who have passed through their course of obe

dience in this world, and finished the work given unto them, should not enter upon their departure into blessed rest in the presence of God. Take away the persuasion hereof, and the whole nature of faith is destroyed. But into the fulness of present glory they could not be admitted, as hath been declared.

Moreover, God hereby manifests his glory unto the holy angels themselves. These things wherein it doth consist were hid in himself even from them, from the foundation of the world; hidden in the holy counsels of his will; Eph. iii. 9. Wherefore unto these principalities and powers in heavenly places, the manifold wisdom of God was made known by the church;' ver. 10. The church being redeemed by the blood of Christ, and himself thereon exalted in this glory, they came to know the manifold wisdom of God,' by the effects of it, which before they earnestly desired to look into; 1 Pet. i. 12. Hereby is all the glory of the counsels of God in Christ made conspicuous unto them; and they receive themselves no small advancement in glory thereby. For in the present comprehension of the mind of God, and doing of his will, doth their blessedness consist.

Heaven itself was not what it is, before the entrance of Christ into the sanctuary for the administration of his office. Neither the saints departed, nor the angels themselves, were participant of that glory which now they are. Neither yet doth this argue any defect in heaven, or the state thereof in its primitive constitution. For the perfection of any state hath respect unto that order of things which it is originally suited unto. Take all things in the order of the first creation, and with respect thereunto, heaven was perfect in glory from the beginning. Howbeit there was still a relation and regard in it unto the church of mankind on the earth, which was to be translated thither. But by the entrance of sin, all this order was disturbed, and all this relation was broken. And there followed thereon an imperfection in the state of heaven itself; for it had no longer a relation unto, or communion with, them on earth, nor was a receptacle meet for men who were sinners to be received into. Wherefore by the blood of the cross, God 'reconciled all things unto himself, whether they be things in earth, or things in heaven;' Col. i. 20. Or gathered all things into one in him, 'both

which are in heaven, and which are in the earth;' Eph. i. 10. Even the things in heaven, so far stood in need of a reconciliation, as that they might be gathered together in one, with the things on earth; the glory whereof is manifested in this heavenly ministration. And the apostle affirms that the 'heavenly things themselves were purified by the sacrifice of Christ; Heb. ix. 23. Not that they were actually defiled in themselves, but without this purification they were not meet for the fellowship of this mystery in the joint-worship of the whole society in heaven and earth, by Jesus Christ. Hence, therefore, there is a continual manifestation of the glory of God unto the angels themselves. They behold his manifold wisdom and grace in the blessed effects of it, which were treasured up in the holy counsels of his will from eternity. Hereby is their own light and blessedness advanced, and they are filled with admirations of God, ascribing praise, honour, and glory unto him for evermore. For the beholding of the mystery of the wisdom of God in Christ, which is here so despised in the dispensation of the gospel, is the principal part of the blessedness of the angels in heaven, which fills them with eternal delight, and is the ground of their ascribing praise and glory unto him for evermore.

This is that manifestative glory wherewith God satisfieth himself, until the end determined shall be. On the account hereof he doth and will bear with things in this world, unto the appointed season. For whilst the creation is in its present posture, a revenue of glory must be taken out of it for God, and longer than that is done it cannot be continued. But the world is so full of darkness and confusion, of sin and wickedness, of enmity against God, is so given up to villany, unto all the ways whereby God may be dishonoured, that there is little or no appearance of any revenue of glory unto him from it. Were it not on the secret account of divine wisdom, it would quickly receive the end of Sodom and Gomorrah. The small remnant of the inheritance of Christ, is shut up in such obscurity, that as unto visible appearance and manifestation, it is no way to be laid in the balance against the dishonour that is done unto him by the whole world. But whilst things are in this posture here below, God hath a solemn honour, glory, and worship above in the presence of all his holy ones, wherein he resteth and takes plea

sure. In his satisfaction herein, he will continue things in this world unto all the ends of his wisdom, goodness, righteousness, and patience, let it rage in villany and wickedness as it pleaseth. And so when any of the saints who are wearied and even worn out with the state of things in this world, and it may be understand not the grounds of the pa tience of God, do enter into this state, they shall unto their full satisfaction behold that glory which abundantly compensates the present dishonour done to God here below.

[2.] This state of things is continued for the glory of Christ himself.' The office of mediator was committed by God the Father unto his only-begotten Son, no other being able to bear or discharge it. See Isa. vi. 9. Rev. v. 1-6. But in the discharge of this office it was necessary he should condescend unto a mean and low condition, and to undergo things difficult, hard, and terrible; Phil. ii. 6-8. Such were the things which our Lord Jesus Christ underwent in this world; his undergoing of them being necessary unto the discharge of his office; yea, it consisted therein. Herein was he exposed unto reproach, contempt, and shame, with all the evils that Satan or the world could bring upon him. And besides, he was for us, and in our stead, to undergo the curse of the law,' with the greatest of terrors and sorrows in his soul, until he gave up the ghost. These things were necessary unto the discharge of his office, nor could the salvation of the church be wrought out without them. But do we think that God would commit so glorious an office unto his only Son to be discharged in this manner only? Let it be granted that after he had so accomplished the will of God in this world, he had himself entered into glory; yet if he should so cease the administration of his office, that must be looked on as the most afflictive and dolorous that ever was undergone. But it was the design of God to glorify the office itself, as an effect of his wisdom, and himself therein; yea, so as that the very office itself should be an everlasting honour to his Son as incarnate. Unto this end the administration of it is continued in glory in his hand, and he is exalted in the discharge of it. For this is that glory which he prays that all his disciples may be brought unto him to behold. The time between his ascension, and the end of all things is allotted unto the glory of Christ in the administra