WEre Phylacteries in use among Christi­ans, I would recommend this Scri­pture to be bound about your necks, or written upon the table of your hearts.

This is a Scripture whereon we may well say AMEN, to Augustines Con­fessions. O the wonderful depth, my God, the wonderful depth of thy Word! though there be superficies blandiens, an out-side sweetnesse, tempting us to taste it: There's an inside excellency forcing us to admire it; its matter of horrour to view its dimensions, but 'tis horror honoris, tre­mor amoris, an horrour of honour, and a trembling of love. For,

Whom have I in heaven but thee?] q. d. who is there in heaven for me to trust in, or call upon besides God? or thus, What is there, that is precious in heaven, which I [Page 2]desire without thee, or before thee? Whom have I in heaven but thee?

And there is none upon earth that I desire besides thee?] Tecum nolui in terra [lo caphatsti,] the word is used of She­chem, Gen. 34.19. he had delight in Jacobs daughter. So, (q. d.) can I so much as wish, much lesse dote upon any thing on earth? nothing lesse, my acquiescence in God renders all things without him nothing worth, there is none upon earth that I desire besides thee.

My flesh and my heart faileth,] here he interweaveth his former complaint with his present comfort: q. d. my body and spirit are almost overwhelmed with grief, when I see my self so variously miserable, and the wicked so triumphantly happy.

But God is the strength of my heart,] in Hebr. it is the rock of my heart, a rock implies strength, and safety: q.d. Though my trials be so great that no human strength can prevent or sustain them, yet God is my Rock, the Rock of ages: In him I have never failing support, and safety. God is the strength of my heart.

And my portion,] it is a Metaphor taken from the an­cient custome of dividing inheritances, whereby every Heire had his allotted portion: q. d. Let the men of the world share the world among them, let the Ziba's of the world take all, so I may have God to be my portion.

My portion for ever,] not for a time, but for ever, tantum habeo, & nunquam non habeo, I have so great a portion, and I shall never not have it. Whatever befals me, this is e­nough to uphold me, God is the strength of my heart, and my portion for ever.

And thus you have the words singly opened. I must confesse I am loath to make any further division; be­cause our happinesse is bound up in their strict conjuncti­on. Therefore without any more adoe, this Observati­on smiles upon you. That,

D.

God alone is, beyond comparison, more desireable then any [Page 3]thing, then all things in heaven and earth.

When Israel had sinned, Exod. 33.13, 14. Moses first begs their pardon, he then begges counsel, and then protection; you have all answered in this, I will be with thee; but when he hath this, he craves more of it, Lord shew me thy glory, v. 18. Might we think any thing strange in a soul's restlesse im­patience of the least absence, after some enjoyment of God, we might wonder at Peter when Christ had been but a pray­er time absent, he would venture to walk upon the raging Sea; and at another time, to throw himself into the Sea, and all to enjoy him a few minutes sooner. But I need not call in Scriptures, unlesse for illustration.

For Explanation we enquire first,

Qu. 1. What is there in heaven that may take up the heart? (might we not rather aske, what is not there that the heart can desire?) I answer,

First, Privatively, bear with the expression, for I know not how else to word it. There's a double privation.

• 1. Of sin and all things attending it, Rev. 21.4. God shall wipe away all teares from their eyes, there shall be no more death, neither sorrow, nor crying, nei­ther shall there be any more plague, for the former things are passed away. The wicked shall never grieve the godly more. There shall never rise an unruely thought, or disorderly affection more. Sin shall not only be pardoned, but abolished; there shall be an happy privation of sin. And,
• 2. Of Fear, there shall never be the least fear of be­ing dispossessed, 1 John 4.18. Perfect love in heaven casts out all fear of hell. We must while we live, With fear and trembling work out our salva­tion: But then, our salvation, will in a moment, work out our fear and trembling. Thus privatively.

Secondly, Negatively, and here again, I should excuse the expression, were it not, that what the heart of man [Page 4]did never conceive, the tongue of man can never expresse. Therefore Negatively,

1. There's nothing that a carnal heart can any way fancy. There's no Elysian fields, no Turkish paradise, there's no such rest as the lazy dream of, nor such honour as will satisfie the ambitious, nor such a treasure as is suitable to the covetous. In a word, whatever a carnal man thinks of heaven, he thinks amisse. Not onely so, but,

2. Those that are in heaven, have more glory then they can stand under. That though their bodies shall be like the glorious body of Christ, and their souls like Angels; yet all that we hear from them, like a complaint is, that their Crownes of Glory are too heavy for them. In Revel. 4.4. you have a vision of the Church Repre­sentative, Sitting, and having on their heads crownes of gold; but ver. 10. They fall down before him that sate upon the throne, and cast their crownes before him, as being wil­ling their Crownes should make God a foot-stoole. Their work is to hand off Glory from themselves to God unto e­ternity. Plainly, there's no creature in Heaven, able to bear so much Glory, as is there to be had. And thus you see Negatively what there is not in Heaven.

Thirdly, Positively. What have I in Heaven but thee? Whom have I in heaven but thee? We will enquire first into the what, and the whom, and leave the [But] to be opened afterwards. What is there in Heaven?

1. Grace glorified, or Grace perfected; we see now dark­ly sub integumento symbolerum, but when I awake, I shall be satisfied with thy likenesse, that is, I shall be as like God as my soul can desire. I shall never need to pray for Grace more, never strive more to grow in Grace, our poor ri­vulets of Grace shall be swallowed up in the Ocean of Glory.

2. Happinesse shall be compleated, our inheritance is in­corruptible, undefiled, and that fadeth not a way, 1 Pet. 1.4. that is, it is not compounded of corruptible ingredi­ents. [Page 5]It is not subject to sinful pollution. It is beyond possibility of withering, unto the dayes of eternity. And such a Rest there remaines for all the people of God, such hon­our have all the Saints. This is the enjoyment, the What; we come to the company, the Whom. Whom have they in heaven?

1. The society of all Saints. Those whom we have lo­ved, and prized, with whom we have wept, and prayed: whose company on earth hath been refreshing. How welcome will a never-parting-meeting be in Heaven? Aye, those whom we have admired, though we never saw them, we shall then see, and enjoy for ever, Matth. 8.11. Many shall come from the East, and West, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of Heaven. How sweet will it be to discourse with Moses, when your face shall shine as well as his? To converse with Solomon, when your wisdome shall exceed whatever is recorded of his? To joyn in the consort of praises with that sweet-singer of Israel, when you shall be persons after Gods own heart, without a but in your commen­dations?

2. Angels shall be your companions, We read in Matth. 28. of a guard of Roman-Souldiers, that even fainted a­way at the sight of an Angel; and so soon as they came to themselves, they run from their charge; but the same Angel said to feeble women, fear not. They tell us now, they are our fellow-servants? but Christ hath told us more, we shall be their equals, Luk. 20.36. though not in nature, yet in qualities: we shall be no more subject to sin then they: we shall want earthly enjoyments no more then they: we shall be happy as long as they. And thus you have the answer to the first Query. The second is,

Qu. 2. What is there on earth to enter the lists of comparison with the enjoyment of God? May we not see the farthest end of all worldly perfection? I will repre­sent the world in its fairest dresse; and name not onely what [of the world.] most men think the best; but what [Page 6] [in the world,] good men know the best. And though they appear in Troops, yet in the midst of worldly suffici­ency you will be in straits.

1. Take the world in the Scripture-distribution, 1 John 2.16. All that is in the world, is either the lust of the flesh, the lust of the eyes, or the pride of life; pleasures, profits, or hon­ours. Had you such delight in the creature, as that you could say, this is the gift of God: So much money as to an­swer all things: so much honour, as to cause your terrour in the land of the living. You may read one Text that shall grant this to be a kinde of happinesse, but with the next, breathblast it, Psal. 144.15. Happy is the people that is in such a case; yea, happy is the people whose God is the Lord, in such a case; what case is that? that hath victory over enemies, v. 10. that's honourable; Relative comforts, v. 12. that's delightful; all manner of store, v. 13. that's treasure enough. But will ye see how they shrinke? Happy is the people whose God is the Lord; as if he corrected himself for calling any thing else an happinesse.

2. Suppose a speedy deliverance from all grievances, and an assured security in all earthly desirables. These will seem to warrant such language, Soul take thine ease, Heart take thine ease; for, God hath dealt bountifully with thee; sit down and wish, 1 Chron. 4.10. Oh that thou wouldest blesse me indeed, and enlarge my coast, and that thou wouldest keep me from all evill, that it might not grieve me. Should God say, Be it unto thee even as thou wilt; yea, give thee more then heart can wish; and give thee to enjoy the good of all thy labour, that thou takest under the Sun, all the dayes of thy life, to enjoy riches, and wealth, and power, to take thy portion, and to rejoyce in thy labour, this is a rare gift of God, Eccles. 5, 18, 19. yet for all this, Psal. 73.20. When thou awakest, thou shalt despise their Image. When thou awakest them, they shall see they have been all this while but in a dream: all their greatnesse and supposed felicities, were but an imaginary, a vain and despicable thing. All the pageant of worldly pompe, and pride, and [Page 7]life it self is but an image, a thing to look upon: good for nothing else. 'Tis valuable only for the outward appear­ance Though it be drawn to the life, it can have no re­ality of life. Take one instance of a man, who had as thriving a plentiful estate, and as quiet a long life as any we read of; I mean Isaac, he was a great heire, and in one year, he sowed and received a hundred fold, Gen. 26.12, 13. The man waxed great, and went forward and grew, untill he became very great. Yet this great man is so little taken with all this, that out of choice he dwells in a tent, (a house which he might carry in a wagon,) he lookes for something better; a City that hath foundations, where he may dwell with God. And you know that wise and learned Moses counts the worst of Christ, to be more worth then the treasures of Egypt, Heb. 11.26. and Christ is but a means to the enjoyment of God: the end is alwayes more excellent then the means, so that the least enjoy­ment of God, is beyond any thing of the world incompar­ably excellent.

3. Grace with all its noble operations: Grace in its utmost earthly perfection: quickning Grace: sanctifying Grace: saving Grace. This is without all peradventure deservedly desireable: We are by nature dead, and Grace quickens us: By nature in darknesse, and Grace enlightens us: By nature Rebels, by Grace Children, Bretheren of Christ, Heires of a Kingdome, what not? Take Grace in the very flowre and beauty of it, Full assurance of Hea­ven, when a soul doth assuredly believe in Christ, and is certainly perswaded, that all the promises, spiritual and temporal, shall be made good to a tittle: that the heart is comforted in all the riches of full assurance, which is a condition very rarely attained. Yet if you will believe an experienced man, he will tell you, that though in nothing he came behinde the very chiefest Apostles, yet he is no­thing, 2 Cor. 12.12. He knew whom he had believed, and that there was laid up for him a Crown of Glory. And yet he complaines that he is got no further then a life of faith, [Page 8]2 Cor. 5.7. We walk by faith and not by sense. He professeth that to be with Christ is far better, [...], much more better, Phil. 1.23. But perhaps you will say, this comes not up to the proof: Well then, to speak di­rectly; could we abstract Grace from God, the soul would finde as little satisfaction in Grace, as it doth in Sin; you shall see, that though the soul be under a distemper, not having such high and prizing thoughts of God, as at o­ther times; yet when it begins to get from under that neg­lect, nothing on this side God himself, can give any sa­tisfying satisfaction, Cant. 5.5. I rose up to open to my be­loved, and my hands dropped with myrrhe, and my fingers with sweet smelling myrrhe, upon the handles of the lock. Whether we understand by hands dropping with myrrhe, actions anointed with the grace of the Spirit, or the grace of Christ which he left behinde, as a sweet odour to allure her when he put in his hand; either, or both these, clearly shew, that it is not Grace that will serve the turn, but the God of Grace that is sought after. Further yet, to enjoy Christ, barely to enjoy Christ, his Presence, his Teach­ing, his Prayers, and whatever you will name on this side the enjoying of God in him, it is nothing. Judas had a greater priviledge this way, then we can any of us hope for; But it is God in Christ reconciling the world to himself, that is incomparably desireable. And this puts us upon the Great Enquiry, which is the

3. Query. What is it to enjoy God? A tempting, sink­ing, chearing Query. What is it to enjoy God? a desireable tempting Query. Who doth not itch with desire to hear it answered? A sinking Query: whosoever thinks I shall not fall infinitly short in this discovery: I must speak it to their reproach, They have lower thoughts of the enjoy­ment of God, then are fit, (I had almost said, then are possible) to be harbour'd in a gracious heart. But yet, it is a chearing Query, we may possibly climbe by a wind­ing staire, to have a comfortable glimpse of this enjoy­ment. It is counted a princely sport to see a Faulcon [Page 9]mount after a Heron; his towring flight deserves an ecce. But oh then! what is it for a poor soul, that hath lyen a­mong the pots, in the sculleonry of the world, to be winged by that Dove that lighted upon Christ; and to be enabled to say, Return unto thy rest, O my soul? Well then, what is it to enjoy God?

I answer, The enjoyment of God, it is the restlesse turn­ing, and the constant resting of the soul God-ward: You may perceive the description referres to the Load-stone, you know the Needle of the Compasse is still trembling to­wards the North. And why so? here we must betake our selves to the refuge of our ignorance, in saying no more, but 'tis from an occult quality. Just so 'tis here, the soul once touched with a peculiar taste of Gods distin­guishing love, is still working, and trembling God-ward, and cannot rest any where else. And why so? From an oc­cult quality, insensibly conveyed by the communication of the Divine Nature. I call it a restlesse turning, for hea­venly rest is still in motion. And a constant resting, because all the rest the soul hath, it is in God. And then I terme it rather God-ward, then, in God: to meet our distance, be­fore we arrive at a full enjoyment; and though the di­stance will be lesse afterward, yet 'twill in a sense be infi­nite for ever. But this short description is too long, and unwieldie. Let's therefore take it in pieces, and consider the enjoyment of God in foure Periods of Duration. Time I cannot call them, because the last of them is E­ternity.

1. In this life. But do not mistake me, as though the enjoyment of God here, is more worth, then that which was spoken to in the first query, viz. better then what there is in Heaven, unlesse you take it precisely, and abstract­ly: as if you conceive Heaven to be enjoyed, without the enjoyment of God. And then that poor pittance of enjoyment of God, which we may have here, is more worth then Heaven would be to eternity: Heaven would be a burden to us, were it not for the enjoyment of God [Page 10]there. And therefore John 17.21. Christ prayes that They all may be one, as thou Father art in me, and I in thee, that they also may be one in us. There's not equality, but there's similitude, there's reality, dignity, union, communion.

The enjoyment we have of God in this life, is either in Ordinances, or in Duties, or in Graces, and all through Christ. I might speak of these distinctly, but I forbear, because they do sweetly coincidere. The same thing may be an Ordinance in regard of Gods appoint­ment: A Duty in respect of our management: And a Grace through the Spirits influence. e. g. Prayer as God requires it, 'tis the Ordinance of Prayer; as we perform it, 'tis the Duty of Prayer; as the Spirit assists us, 'tis the Grace of Prayer. Now there is a common presence of God in Ordinances: which is as the outward Court, o­pen for all comers, and alas most persons go no further. But there's the secret of his presence, within the Veile for his own, and nothing lesse will satisfie them, Psal. 63. O God thou art my God, earely will I seek thee: my soul thirst­eth for thee, my flesh longeth for thee, to see thy power and thy glory as I have seen thee in the Sanctuary. My soul followeth hard after thee.

2. The second period of our enjoyment of God, is be­tween our dissolution and resurrection. And now we begin to launch out into the Deep. You know Peter speaks excel­lent things of Faith, 1 Pet. 1.8. by believing in him whom we never saw, We rejoyce with joy unspeakable and full of glory. But what's Faith to Fruition? what's hearing to vision? we must now go softly, least our feet stumble upon the dark mountains. Consider therefore particularly, what the body enjoyes of God, while it lies in the grave, and then what the soul enjoyes of him at the same time.

1. The body, the body? what's a dead body capable of? what should we speak of a piece of putrifying, rotten, stinking clay? though 'twas never so lovely while living, yet we say of it when dead, as Abraham of Sarah, Remove it out of my sight. Aye, but God will not say so: he counts [Page 11]the dust of Jacob: he that loved us when we were nothing, doth not love us lesse for our rottennesse.

• 1. The body hath rest in the grave, and peace there, and sleep there, never better in beds of down, Isa. 57.2. They shall enter into peace, they shall rest in their beds, every one that hath walked up­rightly.
• 2. The body in the grave is still united unto Christ, 1 Thes. 4.14. the body sleeps in Jesus. As one that drawes a sword, and holds the scabberd in one hand, and the sword in the other, hath both in his hands, though separated. So when Christ drawes out the soul: never shall any man, or de­vil pluck the body out of his hand. Is not this e­nough for a carcass?

2. What then doth the soul enjoy, if the body hath so much? the soul is capable of much more, the body can have but a sencelesse happinesse; which though it should be without, it could not complaine of want. But the soul lives, and is free from that clog, which inevitably hindred it in its highest activity. It is now at libertie, and enjoyes,

1. A long-desired-freedom from sin. I might have said as much of the body; but the body is not sensible of its freedom; and though it be pura massa in the hand of Christ, who will present it without spot or wrinkle, yet it is the soul only that understands its freedome, and appre­hends its happinesse, it being among the spirits of just men made perfect, Heb. 12.23.

2. The soul enjoyes an immediate glorious know­ledge of God, Christ, Truth, and what not? 'tis said of Solomon, 1 Kings 4.29. He had wisedome and understanding exceeding much, and largenesse of heart, even as the sand that is on the Sea-shore. But it may be applied to every soul in Heaven, A greater then Solomon (was upon earth) is here. The Riddles of Grace shall then be opened: Your creep­ing apprehensions of God shall then be elevated: Your [Page 12]distance from God shall then be shortned.

3. That which the soul enjoyes there is so great, that if it should come from Heaven to declare it on Earth, nei­ther could that soul expresse it, nor we understand it. Read a lecture of civil-policy to the wilde Indians, and tell them the excellency of a well ordered Kingdome, they cannot understand it, though you speak in their own language: neither can you fully expresse it, a lecture is too short to contain it. We read of Lazarus, whose soul Christ re­turned into his body, whom much people of the Jewes came to see, purposely to hear stories of the other world; but not a word from him of any such matter. Pauls ra­pture may satisfie with the reason of it, 2 Cor. 12.4. he there heard [...], worldlesse words, that is, words that cannot possibly be repeated on earth. Our old bottles are not able to hold that new wine. And yet all this is but the second step to the full enjoyment of God.

3. The third period is at the Resurrection, and during the time of the last judgement. God hath appointed a day wherein he will perfect all his. Camero saith, 'Tis no curiosity to affirme, that the Saints and Angels in Heaven, had a new glory by the exhibition of Christ: the great mystery of the Incarnation being thereby better known. We may then safely affirme, that both Saints and Angels shall have a new glory at the Resurrection: They shall then see the solemnity of Heavens-Glory.

1. The body shall then be raised by him, in whom it slept; By him with whom its life was hid, and that with singular qualities, 1 Cor. 15.42, 43, 44. the body when 'twas laid to sleep in the earth, was subject to infirmity, filthinesse, putrifaction. But when it shall be raised, these grave-clothes, these rotten rags shall be left behinde: Gods presence with it shall render it incorruptible. The Sun in its shining doth but shadow forth its glory; It shall be unweariedly serviceable to the soul in its highest work­ings.

2. Soul and body shall be united with excellent ma­jesty: [Page 13]I told you, the soul in its separation hath an im­mediate enjoyment of God: fruitur insigni gloriâ, sed quae plena non est; it enjoyes very great glory, but not fulnesse of glory. The soul is but a part of man, and so cannot have its compleat perfection till its divorce from the body be can­cel'd. Now then suppose the body as before instanc'd, and the soul as now compleated, united together, what must needs be the result? The body to be spiritualized, and the soul's capacities to be unconceiveably extended: Surely then, and there will be fulnesse of joy in Gods presence. Psal. 16.11.

3. Soul and body thus united, shall then be absolute­ly and eternally freed from any possibility of sinning: Till the general Resurrection, this is not compleated: For, should a dead person be restored to live again upon earth, that person would sin again. This is easily proved, for we read of Elijah, Elisha, and Christ, that raised persons from the dead; but all which were raised, ( I except only those that rose at Christs Passion, or Resurrection, for I affirme nothing of them; but all the rest) sinned. And that they sinned a­gain 'tis clear, for they died again; and death passeth up­on none, but those that have sinned, Rom. 5.12. once an absolute freedome from sin, and for ever an absolute freedome from death. Now that they died again, 'tis clear, for, 1 Cor. 15.20. Christs Resurrection was the fruits of them that slept: That this freedome is a priviledge of the first magnitude, you have a brighter evidence then a cloud of witnesses, Isa. 6.3. The fiery Seraphim cry one to another, Holy, Holy, Holy is the Lord of Hosts. How many hundred years after do you find the Ministers of the Gospel, that lead the Gospel Worship, ecchoing back the same celebration; Holy, Holy, Holy Lord, God Almighty, Rev. 4.8. What other attribute do you finde thus ad­mired?

4. Union with Christ shall then be perfected. There's a very neere, strong, excellent union here; 'tis exprest by several metaphors: Physically, by head and members: Po­litically, [Page 14]by Husband and Wife; Corporally, by food and body: But then comes the [...], then shall the Saints be his fulnesse that filleth all in all. Then, and never till then shall the fulnesse be mutual.

5. Soul and body thus united unto Christ, shall be caught up to him, and then shall the Saints in their own persons sit with him in his last most glorious work of judgment, they shall judge the world, aye, they shall judg the God of the world. The principalities and powers that captive wicked men at their pleasure, are themselves reserv'd in everlasting chains to be judged by those whom they formerly foiled, 1 Cor. 6.3. plainly they shall appear in the glory of Christs King­dom, having thrones with him in the aire during the time of the judgement.

6. All that ever the soul enjoyed before, in being with God in Heaven till the Resurrection, shall be swal­lowed up with what it shall enjoy at the Resurrection: All before shall be as nothing, though far greater then can be exprest, 2 Thes. 1.10. When the Lord Jesus shall be reveal­ed from heaven, in the glory of his power: in that day he shall be admired in all them that believe. Admiration is at some strange thing: So, that his glory then will exceed all former apprehension. And there will be never a Belie­ver to whom Christ will not be admirable.

And now we are come to the very threshold of Glory: But one step further, and then you are in the last period.

4. In Glory, in Glory? and what hath this been all this while? on earth, if you will believe Scripture, Belie­vers are Princes in all lands, Psal. 45.16. not like worldly Princes that are but subjects in another Kings Dominion; No, they are higher then the Kings of the earth, Psal. 89.27. In death, it may in some sort be said of all, what was said of Moses, Deut. 34.5. he died secundum os Domini, so from the Hebr. God did by him, as a fond nurse by her babe, kist him, & laid him down to sleep. At the Resurrection we shall meet the Lord in the aire. And do you not call this Glory? is there more yet? aye, yet. All that hath been spoken, is [Page 15]but a few green ears rub'd in your hands; the full crop, the harvest is yet behinde. I am now beginning to tell you what it is to enjoy God in Glory.

1. All the enjoyments of God upon earth are but earthly, when compared with the perfection of heavenly enjoyments. It is true, Grace in the abstract is beautiful and glorious: Faith whereby we have communion with God, it is a precious Grace: But Grace in the concrete, Grace as it is in us, is almost contemptible: Faith as it is in us, our faith, what bracks and flawes, and sick-fits hath it. But the Text I refer you to, is, John 3.12. Christ calls Regeneration it self an earthly thing, when compared with those heavenly things, which he would afterwards communicate.

2. We shall see God; you know God is said to speak to Moses face to face, that is, Visions affrighted the other Pro­phets, the state of their minde was changed, they were wrapt with extasies; but it was not so with him, though compassed with the divine splendour: Yet God saith to this Moses, Thou canst not see my face: And he fa­vours him so far as to tell him the reason of it, There shall no man see me and live, (q.d.) no man in this life shall see me; he must first die, and be changed, and then he shall have a peculiar Revelation of the Divine Majesty: then, 1 John. 3.2. We shall see him as he is: But how that is, I know not. The two amazing mysteries shall then be un­veiled, the Trinity and Incarnation. We shall for ever take in glorious apprehensions of God, without cloying: and for ever give out glorious admirations of God without wearinesse.

3. There shall be a neerer union between God and the glorified Saints then, then ever there was between Christ and a gracious soul before. The truth is, we may say that of this union, which Paul doth of the peace of God, It passeth all understanding: that is, before a person feel it; he is unable to feigne what it is, and when he feeles it, he is unable to expresse how excellent it is; They shall be filled with all the fulnesse of God. Our union with God [Page 16]shall be neerer then Gods with Angels, for the humane nature is advanced to greater dignity, then all the glory of the Angels put together, by reason of Christs assuming our nature. Christ is not ashamed to call us Brethren, Spouse, Co-heires: where doth he say so of Angels? But this parti­cular I will turne over to the next to be more fully cleared.

4. Our communion with God shall be immediate, without so much as a Mediatour: We shall go streight unto God, and immediately participate his Glory and Happinesse. There can be no immediate communion between God and the Creature, while sin or any of the effects of it remain: but when sin shall be abolished, then God shall be all in all, as before Christ was all in all: Christ shall deliver up the Kingdome to God the Father, when he shall have put all enemies under his feet, 1 Cor. 15.24. and onwards. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Christ as man con­stitutes a part of the Church (yet he is still the Head of the Church; as Adam is part of man-kinde, yet still the head of man-kinde,) but there will be no further need of a Me­diatour, e. g. Suppose you saw a company of Crystal Globes, placed in a parallel line, and a single Globe by the middle of them, to transmit the Sun-beames unto them, because their positure will not admit the Suns immediate beams; but when the Sun shall so come about, as that they may immediately receive its beams, there's no further use of the single Globe. So here, while we through our distance from God, are uncapable of immediate enjoy­ment, there's a necessity of Christs mediation; but when all things that cause that distance are removed, and we brought into the Presence-chamber, no such necessity of a Mediatour.

5. The enjoyment of all this shall be in God unto eter­nity. God shall be to the whole man then, what the soul is to the body now: totus in toto, not to informe it; but a person may as soon cease to live, as to live out of God. [Page 17]As a fish in the Sea hath a larger space to sport in, then e­ver it can make use of; but let it swim where she will, she is still in the Sea, and cannot live out of it. So a Saint hath infinitely more in God, than can be comprehended, but yet still he abides in God. Never will the eye be off him: nor the tongue be weary of his praises: never will the thought wander after any other object. There's a passage, 1 Cor. 14.15. I will sing with the spirit, and I will sing with the understanding also: He opposeth the spirit to the un­derstanding so affected, as that it cannot distinctly ex­plain what it hath conceived; but it shall be otherwise, when we shall sing the perpetual hallelujahs. And then there's an eternity: in Rev. 5.13, 14. all the Devils in hell shall be forc't to roare out blessing, honour, glory, and power unto God; but it is the Saints shall undertake it for ever and ever.

(6.) All this, and infinitely more, shall be exhibited in so much glory, that 'tis a mercy 'tis not discovered to us. Read but the tenth of Daniel, and this will be no Paradox. Daniel had kept an extraordinary fast to intreat God for his people: well, v. 6. and so on, Christ himself with one Angel comes to give him an answer of his prayers: but alas good man, he is not able to bear it, v. 8. his spirits are disperst and spent, and there he lies in a swound, more like a carkasse then a man: Christ and the Angel have much adoe to keep life in him: they speak affectionately, touch him effectually; and all little enough; he is not able to bear the brightnesse of their Glory, but as soon as he recovers his speech, his lips make shift to quiver out, O my Lord, by the vision my sorrow is turned upon me, and I have retained no strength: for how can the servant of this my Lord, talke with this my Lord, (much lesse then with that my Lord yonder, who is the Lord of Angels, v. 16, 17.)?

A suitable discourse of the enjoyment of God in Hea­ven, would overwhelme us while we are on Earth. Should all the wits in the world, men of the choicest parts: and all those of whom the world is not worthy, men of the [Page 18]highest graces, joyne together in a description of the en­joyment of God; when they have said their utmost, if the whole space to the Firmament were filled with sand, and the space above the Firmament were filled with wa­ter, and we had the number of all those sands, and of all those drops: multiply the description by every single sand, and every single drop, and then let every single sand, and every single drop be multiplied by the whole number of both, yet this would fall short, infinitely, superinfinitely short of a perfect description, what it is to enjoy God in glory. For there will be,

First, Some shadow of communication of incommuni­cable Attributes. There are two Attributes of God which we call incommunicable, viz. his infinitenesse, and incom­prehensiblenesse.

• 1. For Infinitenesse; if a Philosophical description of it might be admitted in Theologia beatorum, in Heavens Divinity, our glory would be infinite: for that is infinite, extra quod aliquid potest capi, in­finitenesse is that, of which when you have said what you can, there's more beyond it: And this we may say of our enjoyment of God.
• 2. For Incomprehensiblenesse; if the Apostles say of Gospel-excellencies on this side Heaven, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; What shall we say of Glory?

Secondly, There will be what at present is inconsistent, and impossible, As,

• 1. A piece of clay shall enjoy more of God then, then an immortal soul can now. Plainly, our bodies shall enjoy more of God then, than our souls can now. I have already mentioned Daniels fainting, in a comparatively poor vision: but, Go thy way Da­niel, thou shalt rest, and stand in the lot at the end of the dayes, Dan. 12.13. (q.d.) Thoushalt rest in [Page 19]thy grave, and stand up at the general resurrection, and thy body shall even stare upon greater visions, then those at which thy Spirit now shrinks.
• 2. Those graces whereby we have now most Commu­nion with God, shall (as they are now) then cease. 1. Cor. 13.10. and so on. Faith shall then be swal­lowed up in triumph. Hope in enjoyment. And we shall want nothing to pray for.
• 3. Everlasting worke, and everlasting rest shall for ever meet, and give perfection to each other. Heb. 4.9. compared with Rev. 19.1. ther's the eternall qui­escent worke of praise. And thus I have with a coale drawne a landship of heaven. I come now to the reasons, why God alone is beyond com­parison more desireable, than any thing, than all things in heaven and earth.

Reas. 1. The uncertainties, mixtures, and finitenesse of all things on this side God, fully evidence that God is singu­larly more desireable. In the booke of Ecclesiastes, you have Solomons inventory, and at the foote of every page of the Account, the summe is vanity, and the totall summe, va­nity and vexation of Spirit. Will you know what vanity is? Vanity is that which hath no true Soliditie of essence, stabi­litie of lastingnes, nor power to bring any happinesse. Will you know what vexation of Spirit is? Aske your own hearts. And truely, for graces themselves, as they are hamper'd and clogg'd in us, the soul may even long to be rid of them. I meane to be perfected, that what they have but in part, may be done away.

2. What ever excellency there is in any thing, it is ori­ginally, eminently in God. Rom. 11.36. of him, and through him, and to him are all things: of him, as the first Author: through him as the Preserver: to him as the last scope. Eve­ry thing hath its degrees of perfection, according to what of God is communicated. 1 Cor. 3.23. All things are yours, yee are Christs, and Christ is Gods: that is, the world is yours for your use: ye are Christs as his peculiar: and Christ per­sonally [Page 20]as Mediatour, for the glory of God essentially, that all may be swallowed up of Deity.

3. There is nothing can enlarge, and satisfie the souls capacities, but God alone. Poore low-spirited creatures may have some kind of satisfaction in the world, as Esau, I have enough my brother: but then the capacities of the soul are not enlarged. Others may have their capacities enlar­ged; but then the eye is not satisfied with seeing, nor the eare with hearing; (and these are but the most capacious senses) but in God enlargedness, and satisfaction meet. Psal. 81.10. Open thy mouth wide, and I will fill it: that is, let thy just de­sires be never so large, thou shalt have them.

4. The designe of Gods worke, and the order of his working, renders a restlessenesse in all things, on this side himselfe: 'twas never Gods intention, that any enjoy­ment should be any more than an encouragement; that a­ny grace should be any more than a means to bring us to himselfe; when his people grow fond of any thing, he with­draws it. Ther's a worme at the root of our comfortable gourds. Ther's a Canker in our best graces. We read of Lots purity, Moses his meekenesse, Jobs patience, Peters for­wardnesse, Paul's raptures; but if these will glory, it must be in the Lord; for we read also of Lots incest, Moses his passion, Jobs fretfulnesse, Peters deniall, and Paul's thorn in the flesh. Those that have great graces, have also great corruptions, and corruptions in those things wherein consists their excellency. I should now come to the application, but that I am obstructed, by the doubts, and objections of ten­der Christians. Yet I shall passe by all but one, and that I must speak to for the honour of my Master.

Some may object, Will not what was hinted of imme­diate enjoyment of God in heaven, be derogatory to our ever adored Mediatour: and we dare not entertaine any diminishing thought of him?

I answer first. It is not that the Father personally, but that the Diety essentially may be All in All. Why Christ should continue his inferiority when his worke is done, [Page 21]cannot be imagined. He shall be honoured for his medi­ation, but with an addition. Might I say, any person in the Trinity receives more honour than other, Christ should have most. Rev. 5.13. Every Creature which is in Heaven heard I, saying, blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and e­ver. Particularly, unto the Lamb for ever and ever.

2. This will exceedingly advance Christ in the thoughts of all, while 'twas necessary he veiled his Deity: and when his work shall be done, he still continues his hu­manity, to converse freely with his brethren in his Fathers house. Oh the intimacie there will then be, between Christ and Christians! the Apostle tells us, we shall ever be with the Lord Christ. Oh what communication of glory will there be to each other! Rev. 3.4. These shall walk with me, for they are worthy. Rev. 5.12. Worthy is the Lamb to re­ceive honour and glory, and blessing. Oh the mutuall rejoy­cing, and delight in each other! Prov. 8.31. from eternity Christ rejoyced in the habitable part of his Earth: to eter­nity will his habitable earth rejoyce in him, in whom dwells the fulnesse of the God-head bodily. In a word, the eye can never be off Christ as mediator and God now, the eye shall never be off Christ as God and mediator then.

This objection answered, & Christs honour vindicated, we may the more boldly crave his help for the improving of the Doctrine.

(Ʋse.)

The first use shall be of information. There are three lessons I would have you learn by heart, that you may ra­ther from your own hearts, than from discourses, and books be inwardly perswaded of these truths.

1. That Heaven is extreamly subjected to carnall mi­stakes in the thoughts of most men, 'tis made a flexible i­maginary, fancyed— I know not what: most men con­ceive it to be a place of sensual happinesse. That base Wi­zard can wish, Num. 23.10. Let me die the death of the righ­teous, [Page 22]and let my last end be like his. Alas, he understands not what he wisheth; ther's nothing in Heaven suitable to his covetous double-heart. Those that desire heaven, do it most as a reserve upon some peevish discontent, & wearines. Elijah himself is frighted into the wildernesse, and then presently, 'tis enough, now O Lord take away my life. 1. Kings. 19.4.

2. If God be thus incomparably desireable, then all the time of our life, that is not spent, either directly, or at least by reduction, to promote the enjoyment of God, 'tis lost time: the enjoyment of God is worth all our paines, that you will grant. And that our time is little enough to be employed about it: this you cannot deny. But what then? should we turne Votaries, and bring up a new Religious Order, when there's more than a good many already? No; I therefore added the word Reduction, that though all our actions be not strictly Religious, yet they must all be re­ducible to Godlinesse. e.g.

• 1. Food and raiment are things naturally necessary, and he that provides them not for his Family, is worse than an infidel: he that provides them not for himself, is that, and more; for he is worse than a mad-man. But stay a little; never was text more wrested by wordlings, than that of the Apostle, pray therefore take another to keep it streight. Mat. 6.23. Seeke you first the Kingdome of God, and his righteousnesse. And his righteousness, mark that; you must rather seek Conformity to God, than food and raiment.
• 2. Relative comforts sweeten our lives. But yet brethren, this I say, the time is short, it remaineth, that those that have wives be as though they had none, and they that rejoyce, as though they rejoyced not, and they that buy, as if they possessed not, for the fashion of this world passeth away. Why, what would you have us to do? I would have you without careful­nesse, that you may be holy, both in body and Spirit, that [Page 23]you way please the Lord. 1. Cor. 7.29. &c. we must mind God more than relative comforts.
• 3. Higher yet. The time you spend in Gods imme­diate worship, even in extraordinary worship, 'tis lost time, if you cannot answer Gods search­ing question. Zach. 7.5. When you fasted, and mour­ned, even those seventy years (that is longer than most men live) did you at all fast unto me, even unto me? Once more.
• 4. The most noble accomplishments, eminent servi­ces, unparaleld sufferings, are nothing, if love to God be not in us the primum mobile: the very im­pulsive cause. 1. Cor. 13.1.2.3. Aaron's bells, Mini­sters preaching, will be like tinkling cimbals, chil­drens rattles, if we do it not in love. Martyrdome it self, may go, for a kind of self murder, if flaming love do not kindle the fire. And that love to God is principally meant, 'tis cleare, because it is that love which is more excellent then faith. So that now you see. All the time that is spent, in earning our bread: in the enjoyment of our comforts: in the worship of God: in the highest services and sufferings: it is all lost, if the enjoyment of God in all these be not principally aymed at.

3. Religion is a very sublime businesse. As 'tis general­ly (abusively) managed 'tis nauseous. Oh how many have been hardened against it by those that professe it: but accordingly to its undeniable Principles, 'tis not only amiable, but Majestick. Judge of the piece by a patterne: constantly and reverently to use every Ordinance, and yet to look thorough them, as having no worth at all, but as they tend to God. Psal. 84.1.2. How amiable are thy taberna­cles O Lord of hostes! my soul longeth, yea even fainteth for the Courts of the Lord. Passionate expressions: but doth he rest here: no, no. My heart and my flesh cryeth out for the living God.

Again, To be contented with every thing, yet satisfied [Page 24]with nothing. Phil. 4.11. I have learned in whatsoever state I am, therewith to be content, but vers. 19. no lesse than riches of Glory will supply all his wants.

Again, humbly to take deniall of degrees of grace, and yet restlesly to strive to be above them. 2. Cor. 12.10. I take pleasure in infirmities, for when I am weak, then am I strong. Christs strength is most seen in my weaknesse, aye but Phil. 3.11. I would if it were possible be as holy now, as I shall be at the resurrection of the dead.

In a word, to live in heaven upon earth, Phil. 3.20. our conversation is in Heaven. These are some of the Princi­ples of the oracles of God. Is not Religion a more hero­ick businesse than most men think it?

(Exortation)

Be exhorted therefore, to account no paines too much to take; no time too long to write, no thing too much to suffer, so you may manage Religion according to the worth of it, and enjoy God in all ways communicable. Let your eyes be ever towards the Lord.

1. Be not envious at the prosperity of the wicked: never so much as tamper with any of their wayes of get­ting, that which they call happinesse. Suppose, saith Cypri­an, thou was placed on the top of some Mountain, whence thou mightest safely behold, fluctuantis mundi turbines, the unquiet world that cannot rest; among the wicked 'tis a crime to be in­nocent. Pleasures are surfetting?

Honour's blandientium virus occultum, the poysonous breath of flatterers. And riches, O nominum quanta diversi­tas, how are they mis-called? we cal them goods, and they are almost constantly made use of to evill. Suppose you saw (with a heart to consider) such a prospect, would this tempt you, to fall in love with it? But now look back a­gain (for alas while you are gazing on the world, you have your back upon God) you may hear a voice behind you, Prov. 23.17.18. let not thine heart envy sinners, but be thou in the fear of the Lord all the day long. For surely there is an end, [Page 25]and thine expectation shall not be cut off. More need pitty, then envy those that have their portion in this life: they must pay deare for every moments beggarly happiness. The un­cleane person for every motion of burning lust, shall lye mil­lions of years in everlasting burning. The intemperate for every sip of generous wine, shall have no other drinke then rivers of brimstone. In a word, these whom God now beseecheth by us, whom we pray, in Christs stead, to be reconciled to God, but in vaine; they shall never be troubled with these intreaties more; but as they love a di­stance from God, they shall be set at an eternall distance: And as they laugh now at ministeriall reproofs, God will laugh then at their destruction: And those that complement with God in an empty profession, God will professe he knows them not, and deny them Salvation. Consider this you that forget God: now draw nigh to God, and he will draw nigh to you: but you must first cleanse your hands yee sinners, & purify your hearts ye double minded. Be afflicted, and mourn, & weepe: let your laughter be turned to mourning, and your joy to heavinesse. Humble your selves in the sight of the Lord, and he shall lift you up. Jam. 4.8, 9, 10.

2. Seriously set your selves to finde out experimentally, what it is to enjoy God, to have communion with God: Long for it, you shall never lose your longing. Pant after it, God understands the Rhetorick of your breathing, as well as of your cry. If, saith Augustine, I desire nothing else but thee, I beseech thee Father, let me finde thee: if I doe desire any thing superfluous, doe thou thy selfe cleanse me: and make me fit to see thee. Christians, rouze up your spirits: what is it that makes you so low spirited, as to have the least contentment in the greatest enjoyment on this side God? Doe you not know the worth of Communion with God? whose fault's that? Hos. 6.3. You shall know, if you follow on to know the Lord, you have a promise, that your knowledge shall encrease, from the morning of Regeneration to the noone day of glo­ry. What yet hinders? Is it variety of fears? Worldly fears: your hearts are tost to and fro with worldly businesse: [Page 26] doubting fears, you have more to object, than ever you have hopes to be answered. Trembling fears, alas you dare not think of such an enjoyment. To all these. God the Father bids you cast your cares upon him; the earth is the Lords, and the fulnesse of it, and he knows what things you have need of. Christ bids you bring your doubts unto him; have you any doubt that Christ cannot answer? and if he can, surely he hath done and suffered enough, to perswade us of his willingnesse: there is in him Ʋo­luntas Omnipotens as Bernard expresseth it, his will is Al­mighty. And let those that are of a trembling heart, goe to the Comforter, 'tis his Office to pray in you, as 'tis Christs Office to pray for you; He is the God of all Grace: what grace then can you want? Deare Christians, I would be an im­portunate wooer, and take no deniall, no excuse, no de­lay. Commune with your owne hearts, and deale ingeniously: is there any lust worth keeping, to the losing of God? and you cannot keep both. Psal. 139.23, 24. When God shall search you who knows your hearts; when God shall trie you, who knows your thoughts; if he see any wicked way in you; how can you expect that he will lead you in the way everlasting? Deale ingeniously, Christians, is there more strictnes required then you are willing to practise? Speak (conscience) is it even thus? And shal the Commands of Christ be grievous? did Christ stick at Nothing? Nothing. though the termes were very hard to worke our reconcili­ation, that we might enjoy God. And shall we streine at what we are commanded for the applying of that recon­ciliation? God forbid. I beseech you, beloved, doe not plead any thing, which your selves upon the review cannot but judge unreasonable. Be perswaded to walke closely with God. Act faith, and strengthen it with obedience, that you may be able comfortably to say, Whom have I in hea­ven but thee, and there is none upon earth that I desire? &c.

This Exhortation was rather touch'd then handled and therefore you may expect some necessary enlargements.

'Tis pitty this Doctrine should want perswasive direc­tions, how to improve it. I begin therefore with Conviction.

ANd, Oh that I could rouze the sluggish, and startle the carelesse Christian! 'Tis heart-work I shall this day at­tempt. And therefore be it known to you (that your expectations may not be frustra­ted) be it known to every one of you, that come rather to see a Sermon, then to hear a Ser­mon; rather to be tickled with notions, then wounded with convictions; I have nothing wil please such curious hearers. I cannot scratch your itching ears; Pray abserve my theme; It is the enjoyment of God, Communion with God. Is this a subject fit for Quibles? is this a businesse to be jea­sted with? Nothing lesse.

'Tis true in one respect, my subject requires that I should rifle all the Rarities of Nature, and gather up all the Flowers of Retorick; that I should borrow (were it possible) the tongue of Angels, and speak words onely fit for heaven. But on the other side, 'tis more necessary [Page 28]to speak in the simplicity of the Gospel, and to set forth truth as it is in Jesus.

And therefore, Christians, if your consciences be asleep, I beseech you waken them a little. I have an Errand from God unto you: I speak, at present, to those of you that wor­ship God, and yet are Atheists; that professe Christ, yet are not Christians; if you will not give me leave, I will take it, to breake in upon your consciences, and to charge you, as you will answer it at your eternall perill, to make true an­swer to this searching demand.

What is it you make your Idol? in whatsoever you promise your selves satisfaction, and happinesse, that's your God. Now what is it? Is it the world's Trinity. (1. John. 2.16.) Profits, Pleasures, Honours? In short, what ever it is on this side God, you must be infidels both to Divine and Pagan writings, or you must charge your selves with folly and madnesse.

In Eccles. 1.2. Solomon gives you the result of his curious enquiries into the utmost of creature-excellencies: vanity of Vanities, saith the preacher, vanity of vanities, all is vanity. Consider he was furnished above all other men, with all variety of requisites, critically to anatomize the worlds hap­pinesse. He doth it, and when he hath done, he gives account of his unparallel'd experiments: All is nothing but very vanity; and not only vanity, but vanity of vanities, that is, extream vanity; and he doubles the duplicat, to note the unquestionable certainty of it. Every thing seve­rally, all things joyntly are comparatively vanity, when put in the ballance with God: miserable vanity in respect of mans sinne: unprofitable vanity, in order unto happinesse. All things are deceitfully vaine in regard of trust, and constantly vaine in their instability. Thus Solomon.

But if any are more taken with a wise Heathen, then a Divine Oracle: would they but be true to that: Seneca (who wrote a book of a happy life) doth expresly per­swade men to place their happinesse in God, to follow God, [Page 29]Obey God; he can want no earthly thing, whose desire is placed above these things. Thus Seneca.

But if this truth ( viz. that there's no true happinesse on this side God) be not sufficiently confirmed in the mouth of these two witnesses, I wil endeavour to produce a third, and that shal be your selves. And that thine own concessions may be a selfe-conviction, I shall change the use into an

(Expostulation.)

And, Oh that I could prevaile upon your hearts in Gods behalfe!

1. What satisfaction did you ever find in any thing on this side God? or to speak in Scripture language, Rom. 6.21. What fruit have you ever had in those things whereof you have cause to be now ashamed? This is a question which deserves the answer of a good Conscience unto God, that is, Commands such a conscientious answer, wherewith you maydare to appear in the presence of God. And Christians, I speak to every one of you, but chiefly to those that are hot in the chase of some worldly excellency; that strongly fancy (if your projects should not be abortive, and your de­signes broken) that you can as easily reach happinesse, as a child thinks he can play with the setting Sun, if he were but on the top of the next hill he sees.

I suppose you have often heard of the Phylosophers stone, that hath fill'd men with hopes of a golden age; but they could never yet finde it: the most unwearied, and expensive search hath left them to sit down with shame and disap­pointment: aye, and just so will all your dreams of earthly happinesse. I remember Augustine askes those that have a confluence of wealth and honour, that think themselves hap­py, but are void of true happinesse, what comfort do these things bring you? 'tis better not to want them, then to abound in them; when they are gotten, they do as much torment you with fear of losing, as they did before with care to get them: Such good things (saith he) do not make us good men. But

[Page 30]2. How many times already have you shifted your mark? and changed your thoughts about happinesse, and yet are as farre to seeke as ever: one while you thought, if you could but get such an estate, such a competency (as you call'd it) then you should be happy. When men are low, they think if they were but Some-body in the worlds ac­count, they should be happy; when they are advanced, they are more unsatisfied then before. How many here, that once thought if they should be worth but so many Hundreds, as they are now Thousands, they should be hap­py? and do not these very persons, in their own appre­hension want more now then they did then to purchase happinesse? What more ordinary, then for single persons to think, were their condition changed, they should be happy? and when it is so, they are as farr from happinesse as before. The reason of all this is, because men expect that in the creature, which God never placed there.

God never intended the creature should be thy God. What is only to be enjoyed in God, 'tis in vain to expect it in the creature. Men may be so childish, as to think their Counters to be Gold, & they may lock them up for such, in their Chest; but when they come to make use of them, they shal then be forc't to be sensible of their mistake. So you may at present, please your selves with your enjoyments; but your Gold is not currant money in heaven: your Jewels are not worth the setting in the crown of Glory: your Titles wil not be ac­knowledged in the true Court of Honour. What will you then enjoy when your present enjoyments shall shrink to nothing?

3. What have you to object against the waies of God, wherein you may get acquaintance with him, and climbe up to communion with him? Christians, poore Ministers that love your soules, would faine have you to live in the light of Gods countenance; to have all your enmitie to God done away. Believe it, Sirs, we doe not onely ma­ny a time appear upon our knees to God for you, but could be content, to come upon our knees from God to you, to beseech you not to stand in your owne light; Is it not [Page 31]enough to make ones heart to ake to thinke men need entreaties in such a businesse? what then, to see men will not be entreated? Will you but bring forth your strong rea­sonings, why you will not mind Religion more seriously; that being the onely way of obtaining communion with God?

You doe not like so much strictnesse. And why, I pray you? It is a dull and mopish businesse. Did you ever trie it? if not, you are not a competent Judge. I cannot believe that man ever tasted honey, that saith it is not sweet. David saith, Psal. 119.72. The law of thy mouth is better unto me then thou­sands of Gold and Silver. And he had more thousands of Gold and Silver, then ever you will have. But you do not like such precisenesse. Why doe you not like it? if you have no reason for your contempt, you are worse then brutish, if you have any reason, produce it. Why those that make such a bustle about religion, they are as worldly, and they are e­very way as base as others: suppose this to be true of too ma­ny professours; yet is it their religion, or their want of re­ligion, that they are thus? But thou knowest not how to make a distinction, thou thinkest they are all thus, and they learne it by going to so many sermons, and making so many prayers, and keeping so many fasts. Stay, friend, dost thou speake as thou thinkest? didest thou ever hear a sermon where men were taught to be Hypocrites? didest thou ever hear a prayer wherein these sins of professours were not bewayled? No, that is true: they are too cunning to do these things openly, but vnder the colour of religion they doe all manner of abominations. Well, I will not contradict thee any further: but grant all this (though tis an absurd slander, but) I will suppose what thou sayest to be true. What's the ergo? the conse­quence, the conclusion of these premises? Therefore Religion in the Power of it is most excellent and desirable. For that which is counterfeited is unquestionably excellent: you never knew any one counterfeite leade, & brass, but silver & gold: you never knew any one counterfeit peebles, & Bristow-stones, but precious stones, & diamonds. Certainly, would men but [Page 32]act rationally; they must turne all their prejudices a­gainst Religion, into motives to be Religious. Yet further

4. If God himself shall expostulate with you; are you resolved against all his entreaties? Oh, that I could put your consciences to a stand; That you would but consider, God doth, as it were, make it his request unto you, That He, and You may be each others Portion!

Suppose there were a company of leprous beggerly re­bells, under the sentence of death, and ready to be dragg'd to execution; spare them, they are never like to do their Prince any considerable service; let them perish, and their Prince can be no loser in his Honour, nor be censured as over severe, they having brought all manner of miseries upon themselves by their rebellion. Suppose in this case, the Prince should send one Officer after another, & above all his onely Son, to entreat and beseech them to accept of a pardon, and to accept of Court preferment: what ever they can say aginst this, he will answer their objections: what conditions they cannot performe, he will give them assistance: though they are defective in the performance of easie conditions, yet they shall have acceptance: they shall never come to him for any thing but they shall have audi­ence: he will do more for them, then for those that never offended him: they shall share in the glory of his Kingdom: only he intreats them to be friends with him. If these Re­bells obstinately and scornfully refuse this offer, what may they expect?

Hearken every one of you, that is unconverted, this is thy case: Thou art the sin-sick Rebell: He that believeth not, is condemned already. Brimstone is scattered upon thy habi­tation. God needs not thy service, yet he sends one Embas­sador after another, to urge thee with terms of Peace. I do now in my Masters name beseech thee to receive a par­don vpon thy bare Homage. God offers to make thee higher then the Kings of the earth, his subjects are altogether Kings. God doth, as it were, tempt thee with glory: And wilt [Page 33]thou not for all this be perswaded? Perhaps thou dost not thinke God thus entreats thee; consult that place, 2 Cor. 5.20. Now then we are Embassadours for Christ, as though God did beseech you by us, we pray you in Christs stead, be you recon­ciled unto God. Observe here, the Ministers of the Gospel are not only Legati Dei, but Surrogati Christo: this is that, wherein the least of the Ministers of the New Testament excell the greatest of the old: The Prophets they were Gods Embassadours to the people, but 'twas not for Christ, nor in Christs stead. To make this plaine to you: When a Prince sendeth a Messenger unto another, that Messenger is only an Embassadour, the Prince being not bound to car­ry the message himselfe: But now Jesus Christ, he is the Fathers Embassadour, and Christ is thereby bound to bring the message of Peace; but being necessarily employed else­where (in the same designe of grace) he constitutes us his Officers: so that we do not only come in the name of God, but in the place of Christ, to do that worke which is prima­rily his. John. 20.21. As the Father hath sent me, even so send I you. And this was the commendation of the Galatians, Gal. 4.14. That they received the Apostle Paul even as Christ Jesus. Now do but consider, how low God stoops to take you up into communion with himselfe. And wilt thou not signe the Articles of agreement? shall some base inconsiderable lust [which thou art ashamed to plead for, while thou huggest it] shall such a lust stand in competition with God? lay claime to thy heart, and carry it. And wilt thou never turne to God? If at all, why not not now? Is it fit for God to hold the candle of his grace for thee to sin by? But if you will not by all this be perswaded, I must turne to those that will: and to them I come with a use (I hope they long for, it is a use) of

(Direction)

How to obtaine communion with God. Is not this the use your souls desire? The plaine truth is. This is the use for which I did in some sort make it a case of conscience to treat [Page 34]of this Text a second time. Having endeavoured hereto­fore to shew you the Glory of Glory. I cannot but think this to be the question that lies uppermost in every gracious heart: how shall I obtaine this matchlesse priviledge?

Give me leave to premise but one Caution, and you will be the better able to take the following directions. The

Caution is this. Do not mistake the nature of commu­nion with God, either in the doctrine of it, or in the enjoy­ment of it; do not fancy it to be what it is not, (have pati­ence a little, and I shall tell you what it is by and by.)

The onely way I shall prescribe to prevent this mistake is this, [Learne to know, infallibly, the difference between the motions of the Spirit of grace, and of the Spirit of delusion] you know all communion with God, is by the Spirit of grace; and all manner of Spirituall delusion pretends high to speci­all communion with God. In short, you may know the difference thus.

The motions of the Holy Ghost are alwaies Sanctifying motions, and Humbling motions, and Orderly motions; what­soever is contrary to any of these qualifications, they are at the best, but gilded delusions. The Spirit of God in all his operations advanceth holinesse; holinesse doth necessitate the heart into an humble frame: and both these are al­waies orderly, that is, the Spirit of God never puts upon one duty, when we are in another: the Spirit of God never ravisheth the heart with comfort, to divert it from service: the Spirit of God never puts persons to act out of their cal­ling, nor beside the rule of Scripture. This caution pre­mised, take these Directions.

1 Learne to know what it is to enjoy God. Communion with God is nothing else but the communication of grace be­tween God and the Soul; it consists in special influence of grace and favour from God to the soul, and speciall re­turnes of grace and honour from the soul to God. As the sun dissolves the clouds in leasurely drops of water upon the earth, & the earth returnes its vapours upon the influence of the sun.

The reason why I name this, and why I name it first, is this. Christians are ready to thinke, that all commu­nion with God consists in the comforts of the Holy Ghost: whereas Christians may as really and as advantagiously en­joy God in secret conveyances of grace: in inward Supports: in a concealed acceptation of service: in the drawing out of the soul God-ward, as in the more open, and confortable manifestation of God unto the soul. Communion with God is a familiar friendship (pray let reverence on our part be supposed) you know it is said of Moses, Exod. 33.11. And the Lord spake unto Moses face to face, as a man speaketh unto his friend. Do we not as usually go to a friend for counsell, and advice, to scatter our confused, & perplexed thoughts, as for comfort and chearing to raise our hearts? in a friends bosome we entrust our sorrows as well as our joyes, and friendly communication gaudia conduplicat, marores dimidiat, doubles our joyes, and halves our sorrows. But.

Suppose a soul, even spiritually overwhelmed, betakes it selfe to God: The heart is ready to breake, till it hath vent before the Lord: if afterward the soul hath no more ease, then by the bare launching of the sore, God poures in no balme, only gives support, nay, suppose God adde gall to the wormwood: will you say, this soul, in this case, hath no com­munion with God? you will betray your ignorance that you know not what communion with God means. In Gods Secret visits of the soul, and the souls restles groping after God, though nothing but darknesse be apprehended, yet that soul lives in the light of Gods countenance: The sun shines, though a cloud interposeth; God smiles, though the soul do not perceive it. But that you may have the joyes of Gods presence, take a further direction.

2. Be carefull to remove the hinderances of Commu­nion with God. I am ready to believe, that every graci­ous soul may find out what it is that hinders his Commu­nion with God: And if so, they may then probably pro­cure rational comfort, though not spiritual comfort; they may get into the way of comfort, though they get not the [Page 36] use of comfort; they may set themselves against the ob­structions of their comfort, and that very attempt puts them into the way of peace.

Examine therefore, whether thy trouble be through ignorance, or through melancholy; or whether some sin do not lie at the bottom. If it be through ignorance, knowledge will scatter it; If through melancholy, the Physitian must answer that case of conscience. But the greatest danger is when sin lies at the bottom: and that Christians should passionatly abhor. I remember Athena­goras, in his Apology for Christians, thus bespeaks the Heathen Emperours: There is an infamous rumour spread a­broad of us, as if we were guilty of several wickednesses; if there be any truth in it, spare neither Sex nor Age, but destroy us, our wives and children. It seems Christians then, thought that Chri­stian unworthy to live, that did any thing scandalous. And Augustine in his directions to Paulina, enquiring how God is to be seen; tels her in this search, plus valere viven­di, quam loquendi modum; she might better learn it by her own holy living, than by his best counsel. Cyprian saith, We live, not speak great things. In short, that Christian that would get and maintain Communion with God, must be very curious in his conversation. We must look upon sin as God looks upon it, and then we cannot think any sin to be small. If thou be drowned, what matters it whether thou liest twenty fathoms, or but an inch under water? If thou be killed, what matters it whether thou be chok't with a hair, or shot with a Cannon bullet? The least sin indulged, hinders Communion with God. And let this be minded: There's no sort of sins, sins of infirmity; that is, thou canst not say all sins of such a kind, are sins of infirmity. e. g. Vain thoughts are not all of them sins of infirmity, for some speak the heart to be wicked, Ierem. 4.14. All roavings in prayer are not sins of infir­mity; for where the heart is not tended, roavings are abominable. All sinful dreams are not sins of infirmity, for where the heart burns with lust, it steams forth sleeping [Page 37]and waking. In a word, Psa. 5.4. Thou art not a God hast pleasure in wickedness, neither shall evil dwell with thee. Remove obstructions if you would have Communion with God.

3. Resolve upon a diligent patience, if you would enjoy God. Do not think that sensible Communion with God, is to be given so soon as ever thou hast stept over the threshold of conversion. Study an Active, Believing Pa­tience: that is, do not make strange conclusions against thy self, if thou dost not presently find the fruit of thy en­deavours. This is the gallant temper of a Christian, when he can unquestionably believe God will make good his word, and therefore he will humbly and obediently wait, though it be to his dying day: when the soul can faith­fully believe, that every ordinance of God hath grace (as it were) annexed to it, and therefore he will wait though he have not the sense of it. To believe that God will sub­due his corruptions; yet if God see it meet, that he shall run up his time in strugling and contesting with sin (though he would be heartily glad of more comfortable service, yet) he will through grace keep his standing: he will proclaim Gods Soveraignity, and freedom, that he may give what grace he pleaseth, and set upon what work he pleaseth, he is resolved humbly to wait and speak well of God. Is not such a person excellently quallified for Communion with God?

4. Give every ordinance of God its due observance. Let not some Ordinances swallow up the rest. There's no Law of the Creation for the greater Sea-fishes to eate up the lesser: much less is there any Law of Grace, for the greater Ordinances of God to justle out the lesser. Christ said, These things you ought to have done, but not to leave the other undone.

The hypocrite he employes himself about the exteri­our, and more pompous work of Religion, with a secret ha­tred of inward sanctity: the unwary Christian is busie about the Essentials of Christianity, and too much neg­lects [Page 38]those circumstantials, whereby others seeing their good works, might glorifie their Father which is in heaven: But those Christians that do give every Ordinance of God its due respect, that do not interfere in Acts of wor­ship, are most likely to receive the benefit of every Or­dinance. Divine Ordinances are social means of Commu­nion with God. One string untun'd, hinders the harmony: one Ordinance neglected, makes a flaw in our injoy­ment.

Apostacy you know is directly opposite to the enjoy­ment of God. If those that are now turn'd rank Apostates, would but ingenuously confess their way of declining, they must tell you 'twas by disliking and undervaluing some Ordinances of God, as if they might well be spared. e. g. How many have stumbled first at the singing of Psalmes? then what need Scripture be read publickly, they can read that at home? then why should they instruct their children, they cannot relish what they learn? then why should they baptize their children, they know not what is done to them? then why should they attend upon their Ministers that preach by Office, others can do as well as they? then why should they pray but when the Spirit moves them, and so they pray but by fits, &c. And so on, who knows whither? I dare appeal to their consciences, whe­ther these, or such as these, are not the degrees, whereby the Sun of Righteousness hath gone backward in their Diall. Christians, if ever you would have Communion with God, do not think that God will suffer any of his Ordinances to be tryed at your bar, and not to be currant without your approbation. Must Jesus Christ consult with you what Laws to give his people?

5. Have a special regard to the secret workings of your hearts in secret duties: the faces of men, and the faces of duties, are no more than Porticibus picturae, the Title page of a book cut with pictures. Men may take a pride in frequenting the best Lectures, and in being ac­quainted with eminent Christians, and in proposing of [Page 39] remote cases of Conscience: There are very many per­sons take a great deal of pains to work out their damnation with fear and trembling; but now, what is the inward wor­ship of thy heart in publick worship? what is thy hidden service of God in common service? doth thy heart melt and bleed at a Sermon, when those that sit in the pew with thee, can read no such matter in thy countenance? what are thy inward thoughts? thy secret prayers? thy private resolves? thy retired meditations? yea, let me ask thee further, what are the most secret workings of the inner man? In those things wherein Communion with God doth prin­cipally consist, a man can hardly be an Hypocrite. e. g. Take an instance in secret prayer. When thou art dull, and canst not express thy self: How doth thy heart heave, and work, and tremble, and throb within thee! What longing, and breathing, and hankering after spiritual enlargement! At another time when thy heart is enlarged, How dost thou find the pouring out of thy heart? is i [...] not like the pouring out of liquor from a narrow mouth'd vessel; thou dost but bulpe out thy desires! Are not the thoughts of thy heart like a crowd pressing one upon another! And when the discovery of Communion with God is most spi­ritual, thou thinkst it not spiritual enough: this is the way to insinuate thy self into Gods bosom. But yet this is not all.

6. Observe the relation Christ stands in for the bring­ing you unto God, and lay hold on Christ that he may bring you to his Father. Jesus Christ, he intercedes with the Father, and doth as it were say, Father, here are a com­pany of Rebels, justly fallen under thy displeasure, they de­serve to be set at an eternal distance from thee, but I must needs have them pardoned, and received into thy bosom: make thine own terms, let Justice require never so great satisfaction, I will pay the utmost farthing, give them what Laws thou pleasest, I will undertake they shall ob­serve them: Thus Christ acts with the Father in our be­half. And then he comes to the poor sinner, on the Fa­thers [Page 40]behalf, and brings down the terms of reconciliation; He brings the sinners bond in his hand ready cancel'd, the Covenant of peace ready sealed, and he perswades the sinner to come unto him, that they might have life. Goe therefore unto Christ, and make him thy ladder to climb up unto God. Do not idly say thou canst not, but go on till thou meetest with a stop, that thou canst go no further. Wash thy hands from lazy security, and beg strength. It is an excellent problem for a Christian's study, to find out the over-powring work of special grace, and the concurrent sub­serviency of mans will.

Christians, this is a ponderous direction, and must be seriously observed. Iustin Martyr relates, that when in his discourse with Tryphon, he mentioned the knowledge of Christ as conducing to our happiness and perfection, Try­phon's friends laught at it. I hope none here are such kind of persons; but that you will rather ask what is it to fetch strength from Christ? briefly thus,

The fetching strength from Christ, is the finding out of a fit promise, and applying it to our purpose, by a resting upon Christ, for the performance of it, in a conscientious minding of the condition on our part, e.g. In the present business, Eph. 2.18. through Christ we have access by one Spirit unto the Father: But how shall I come to Christ? Mat. 11.29. by taking his yoak upon you, and learning of him: but how shall I learn? and how shall I be sure of success? Prov. 8.34. by continual attendance upon him, thou shalt learn, and thou shalt be blessed.

7. Make use of each Person of the Trinity to each other for the enjoyment of Communion with Deity. Every person of the Trinity works both jointly and severally in the bringing of the soul unto God. The Father he effectu­ally draws the soul to Christ, Iohn 6.44. And he graciouf­ly accepts of that which is no way suitable to his infinite holiness. The Son as Mediator dischargeth all that is re­quisite for the reconciling of us unto the Father. The Ho­ly Ghost doth immediately work the soul to all spiritual [Page 41]good. Now then, do you learn to make use of every per­sons peculiar work.

Can there be a more pleasing, a more profitable, a more honourable work, than to fearch how the Father draws to the Son, and promiseth to send the Holy Ghost? Yet it is the Son that engageth the Father, by the working of the Holy Ghost; and yet it is the Holy Ghost which work­eth the heart to close with Christ, and thereby we have access unto the Father. How sweet is it to unriddle these mysteries of Grace! The very untying of these knots, and the picking out the kernels of these seeming contradictions, must needs be advantageous unto the soul.

Christians, will you bring your case to a Point? Is there a necessity of acquainting thy self with God, or not? Canst thou patch up an happiness to serve thy turn, without Communion with God? if not, what dost thou resolve upon?

Well, but is the Spirit of God able to quicken thee, and to teach thee, and to enable thee? he stands espe­cially engaged, 'tis his immediate work to prevail upon the heart, Go to the Spirit, and beg of him, that he would lead thee to the Father, and to Christ, that thou mayst have fellowship with the Father and the Son.

Well, but Jesus Christ stands engaged; and never speak of Merit, that day thou speakest of Christ. Go to Christ, and beg that he would send his Spirit into thy heart. Jesus Christ is thy Kinsman, he knows how to pitty thee; and the Spirit of Grace is at his dispose. Oh then go to Christ.

Alas, I cannot go to Christ, I have no ability to go, nor so much as a will to move towards him. I cannot go to Christ.

Well, but the Father is engaged to draw thee, though thou canst not go; a man may be drawn, which hath no naturall willingness of his own. The father stands engaged to change the will, & absolute promises are theirs that lay claim to them (provided they do not overthrow their own claim.) Go therefore and tell the Father thy case.

Then go back to Christ, he hath satisfied the Fathers Justice, and wrought our reconciliation. God the Father was in Christ the Son reconciling the world unto himself: And Christ hath obtained Reconciliation for thee if thou wilt accept the word of Reconciliation. Go therefore unto Christ.

Then go back unto the Spirit, it is his business to work thy heart into a conformity unto God; God doth not one­ly require thou shouldst be holy, because he is holy; bu [...] the Holy Ghost is ready to make thee holy. The winde now blows, do thou spread the sailes.

Then go back unto the Father; he graciously conde­scends to accept of a little, the breathings of the soul, the trembling of the heart God-ward is not rejected by him.

Christians, did your soules but thus walk in the spiritu­all immensities of Deity, how would you be filled with all [Page 43]the fulness of God? How would you take the Apostle Iohn's counsel, while you are learning to take it, 1 Iohn 2.28. Abide in God. Abide in God, by this direction you may enjoy the End in the Means, and have much of heaven while you are upon earth.

Is it needful after all this to be particular in an Use of Consolation?

Hath not every true Christian a Natural-spiritual in­stinct to run unto God what ever ailes him? And certain­ly, if there be any consolation in Christ, if any comfort in the love of God, and in the fellowship of the Holy Ghost. If there be (as most certainly there is) profit in observing Gods Ordinance, and walking mournfully before God, then this Doctrine will afford unspeakable comfort in all cases, when flesh and heart faileth, then may the soul that hath interest in God shout unto him with the voice of triumph.

1. When the flesh failes, when the outward man is in an afflicted condition, and who can tell the benefit of afflictions? garlick among rose-trees, makes the roses the sweeter, and those roses which are made by art to grow without prickles, lose their sent. Affliction with the en­joyment of God is infinitely better than prosperity without it. But what is thy affliction? is it bodily weakness? thy vile body shall ere long be changed. Art thou poor and despised? riches of glory will make full amends. What need I name particulars? take one Text which is so plain, the meanest may understand it, yet so full, there's none able to explain it, 2 Cor. 4.16, 17, 18, For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day; for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal.

2. When the heart failes, when the spirit is tost, and [Page 44]ready to be overwhelmed; Christians in this case will grant, that enjoyment of God is abundantly able to bear up the heart in soul-trouble: but this is the trouble of their souls, they neither do (and they fear) they never shall en­joy God.

To those that make this mournful complaint, I have one general request, before I undertake their particular comfort; that is, That they would observe from this very Text▪ That enjoyment of God may consist with soul-trouble. Grant but this, and I hope though thou art a trembling Christian, full of spiritual jealousies; yet thou shalt see ere we part, that thou mayest, and that thou doest enjoy God in thy soul-trouble. Suppose I should peremptorily assert it: what hast thou to say to the contrary?

1. This is for Christians of the highest form, Gods special presence is onely fit for heights of grace, and that I have no hopes of: To this I answer.

1. By way of concession. 'tis very desirable to have a­bundance of grace, to be strong men in Christ, able to di­gest strong meat; that is, the more secret mysteries of grace. But

2. Bare weakness never yet made any breach between God and the soul, nor hindred Communion with him. Art thou less indulgent to thy child, because he is a sick child, and a weak child? Psa. 103.13, Like as a Father pittieth his children, so the Lord pittieth them that fear him. But

1. By way of concession; It is a just and a sad cause of complaint to have conscience flie in thy face because of [Page 45]sin: our sins are called our debts: we may easily run into debt, but 'tis hard to get out; we may easily fall into sin, but not so easily recover our standing. But

2. If sin be discerned, 'tis thereby weakned. A peniten­tial eye hath a kind of fascination. It is in sin as in treason, if a treason be discovered before it break out, the treason it self is th [...]reby broken. That soul that is truely sensible of its danger, is past it; though God may deal by thee as David by Absolom, keep thee for a while at some humbling distance, yet thou mayest beg of God, more confidently than Absolom did of David, that thou mayest see his face, because thou art not able to bear his estrangement, and thou shall not be denyed, but shalt have either comfortable fruition, or profitable support.

To this, if I should give the answer wherewith 'tis said, some body confuted Bellarmine, in saying, Bellarmine thou liest: perhaps this answer would be remembred lon­ger than a fine one. And 'tis your profit my soul desires. God knows, I had rather any one, though the meanest in the Congregation should say the Sermon did me good, than that every one should say, 'twas a good Sermon. Well then, take this rude answer, Thou [...]l— and pray observe how I demonstrate it. If thou dost not believe thy self in what thou sayest, then thy complaint is an hypocritical untruth; for to say thus of thy self, in proud humility is base hypocrisie. If thou doest think as thou speakest, then 'tis a comfortable mistake, and that which doth evidence height of grace; for those that are vilest in their own eyes, are persons in whom God delighteth. You never read in Scripture of any that bespattered himself as Paul [Page 46]did: but are not those passages his beauty-spots? had Paul ever the less Communion with God for all that? Thou that lickest the dust of Gods feet, he will take thee into his armes, and lay thee in his bosom. And whence hast thou at present thy constant support? whence hast thy (though but seldom) revivings? is it not God that upholds thy soul in life? art thou not hid in the secret of his presence? well then, Psal. 27.14. Wait on the Lord, be of good courage, he shall strengthen thy heart; waite I say on the Lord.

To speak all in a word; I have endeavoured to bring you unto God, and there I would leave you.