Immanuel, Part

Immanuel · Part

p. 3031 John 1. 3.

—Our f…llowſhip is with the Father, and with his Son Jeſus Chriſt.

THeſe words do expreſs the way of a Chriſtians living, and that kind of Converſe whereby a good man is diſtinguiſhed from all other men.

A good man is not differenced from other men by any thing without him, any Church Priviledges which are common to hypocrites and ſincere Chriſtians; any external viſible performances, in which the Diſciples of the Phariſees may be more abundant and more ſpecious than the Diſciples of Chriſt, Mat. 9. 14. much leſs by any corporal or temporal enjoyment or ornament, ſtrength, beauty, riches, deſcent, &c. nor by any carnal relation, p. 304though it were to Abraham, as the Jews bragg'd of their Father Abraham, Joh. 8. 33. but by ſomething internal, ſubſtantial, by a relation to God; The character of a good man muſt be fetcht from his correſpondence to the chief good▪ and the happineſs of a ſoul muſt be judged of by its relation to life, and love and bleſſedneſs it ſelf. Things external, corporal, temporal, make ſome difference amongſt men, but it is but nominal and titular in compariſon: By theſe, men are ſaid to be rich or poor, noble or ignoble; but men are really and ſubſtantially differenced by the relation that they have to God; by this they are good or bad, Godly or wicked. This is the moſt certain and proper note of a good man, viz. communion with God: In all other things he may be li…e other men, but in this he differs from and excells them all. This is a character proper quarto modo, for it agrees to every good man, to none but a good man, and alwayes to him, as we ſhall ſee p. 305hereafter. The ground of my diſcourſe then ſhall be this ſhort and plain Propoſition. viz.

A godly man hath communion with God.

In order to the more diſtinct handling hereof, I muſt premiſe a few things briefly.

1. That the gracious and loving God made nothing miſerable of all that he had made. There are no ſlaves born in his great houſe of the world. He made all things out of himſelf, and he hath no idea of evil in himſelf, ſo that it was not poſſible that he ſhould make any thing evil or miſerable. Every thing was good, Gen. 1. and ſo in ſome ſenſe happy. He was free to make the world, but making it, he could not make it evil or miſerable. Every thing is the product of Almighty love and goodneſs.

2. The happineſs of every creature conſiſts in its acting agreeably to that nature that God gave it, and thoſe ends which he propounded to it, and ſuitably to thoſe laws which he gave them; which p. 306laws were contrived with the greateſt ſuitableneſs to thoſe natures, and ſubſerviency to thoſe ends. Every creature is in its kind happy, whileſt it acts agreeably to that nature which the wiſe creator implanted in it; as the Sun runs its race without ceaſing, and rejoyces ſo to do, and is in ſome ſenſe happy in ſo doing. Departing from that nature it becomes miſerable, as the earth bringing forth briers and thorns inſtead of thoſe good fruits which it was appointed to bring forth, is ſaid to be curſed, Gen. 3. 17, 18.

3. The happineſs of the creature is higher or lower, greater or leſſer, according as it comes nearer to God, or is further off from him, according as it receives more or leſs from him, according to what communion it hath with him. The life and happineſs of the Sun is much lower than that of a man, becauſe it cannot enjoy ſuch high and excellent communications from, or communion with God as man doth.

4. There can be no communion without p. 307likeneſs. The Sun ſhines upon a ſtone wall, as well as upon man, but a ſtone wall ha's no communion with the Sun, becauſe it hath no eyes to ſee the light of it as man hath, nor can receive the benign influences of its heat as the herbs do. A log of wood lyeth in the water as well as the Fiſh, but it hath no communion with the water, nor receives no advantage by it as the Fiſh doth. God is preſent (according to his infinite eſſence) with the Devils as well as with the Angels, but they have no likeneſs in nature to him, and ſo no communion with him, as theſe have.

5. God bath given a more large and excellent capacity to man, than to any other of his creatures upon earth. God hath endued man with reaſon, and ſo made him capable of a higher life, and a more excellent communion with his Maker than all the reſt. The rational ſoul of all ſublunary creatures is only capable to know, love, ſerve, enjoy, imitate God, and ſo to p. 308have a glorious communion with him. The Sun in all its glory and brightneſs is not ſo excellent a Being as any ſoul of man upon this account. And although man by his fall loſt his actual communion with God, yet be is a reaſonable creature ſtill, he hath not loſt his capacity of receiving influences from him, and enjoying communion with him. The world when it is at the darkeſt, is yet capable of being enlightned.

6. When the nature of man is by divine grace healed of its diſtemperedneſs, and reſtored to its former rectitude to act ſuitably to the end for which it was made, and to ſpend it ſelf upon its proper object, then … to have a right communion with God, and to be happy. All ratio… ſouls are capable of holding communion with God, but all do not hold communion with him, but they that expreſs the purity and holineſs of the divine life, that know God and live like him, theſe are hi… children, Mat. 5. 15. and thoſe only do rightly p. 309and really converſe with him: when the ſpirit of God informs theſe rational ſouls, and derives the ſtrength of a divine life through them, and ſtamps the lively impreſſions of Divine perfections upon them, rendring our hearts, will▪ and wayes conformable to that glorious pattern, that infinite good, then do we enjoy a proper communion with him, and are truly bleſſed; though we are not compleatly bleſſed, till this conformity be perfected according to what thoſe ſouls are, or may be capable of.

This is the true and proper notion of mans communion with God; and relation to him, which we cannot fully deſcribe till we do more fully enjoy. That ſoul that truly lives and feeds upon God, do's taſte more than it can tell; and yet it can tell this, that this is the moſt high, excellent, noble, glorious life in the whole world.

This communion, as alſo the intimateneſs and cloſeneſs of it are deſcribed p. 310variouſly in the Holy Scriptures, by the ſimilitude of members being in the body, 1 Cor. 12. 27. Of branches being in the Vine, Joh. 15. 1, 2. By being formed according to Gods image, Rom. 8. 29. Changed into his image, 2 Cor. 3. 18. By Gods dwelling in the ſoul, and the ſoul in him, 1 Joh. 4. 16. By Chriſts being formed in the ſoul, Gal. 4. 19: By the ſouls having Chriſt, 1 Joh. 5. 12. By Chriſts ſupping with the ſoul, and the ſoul with him, Rev. 3. 20. Becauſe nothing is more our own, nor more one with us, than that which we eat and drink, being incorporated into us; therefore is this ſpiritual communion between God and the godly ſoul ofttimes in Scripture deſcribed by our eating and drinking with him. Thus God was pleaſed to allow his people under the law, when they had offered up a part of their Beaſts in Sacrifice to him, to ſit down and feaſt upon the reſt, as a token of that familiarity and oneneſs that was between him and them. By the like action our Saviour p. 311ſhadowed out the ſame myſterie, when in the Sacrament of his ſupper he appointed them to ſit down and eat and drink with him, to intimate their feeding upon him, and moſt cloſe communion with him: yea the ſtate of glory which is the moſt perfect communion with God, is thus ſhadowed out too, Mat. 8. 11. Rev. 19. 9. And which is worth noting, I think the Sacramental eating and drinking hath ſome reference to that moſt intimate communion of the Saints with God in glory: our Saviour himſelf ſeems to imply as much in that ſpeech of his, Luk. 22. 30. That ye may eat and drink at my Table in my Kingdom: In which words he ſeems plainly to allude to the Sacramental eating and drinking which he had a little before inſtituted, viz. ver. 19. Which makes ſome to believe that that geſture is to be retained in that ordinance, which is moſt proper and uſual to expreſs familiarity and communion, and to take away that geſture, is to deſtroy one great end p. 312of our Saviour in appointing this Supper, which was to repreſent that familiar communion which is between himſelf and every believing ſoul. I will not here examine the validity of their argument, which poſſibly if preſt home might introduce a rudeneſs into the worſhip of God under pretence of familiarity: but it ſeems very plain that the nature of that ordinance doth ſhadow out the intimate communion between God and a godly ſoul.

I have already in part prevented my ſelf, and ſhewed you wherein the ſouls communion with God conſiſts: But yet to give you a more diſtinct knowledge of this great myſterie, I ſhall unfold it in theſe three following particulars.

1. A godly ſoul hath communion with God in his Attributes. When the Soul of man is molded and formed into a reſemblance of the divine nature, then hath it a true fellowſhip with him. Now this communion with God in his Attributes is to be ſeen two wayes.

p. 3131. When the ſoul is in its meaſure, according to the capacity of a creature, all that which God is. This is the communion which the Angels have with God: Their beholding of the face of God is not to be underſtood of a meer ſpeculation, or an idle gazing upon a Deity; but they ſee him, by receiving his Image upon themſelves, and reflecting his glory and brightneſs; they partake of the goodneſs, purity, holineſs, wiſdome, righteouſneſs of God, which makes them ſuch glorious ſpirits; and the want of this makes the other whom we call Devils, to be what they are. Thus godly men ſhall have communion with God, they ſhall ſee God, Mat. 5. 8. Heb. 12. 14. Yea thus they have communion with him in ſome meaſure: They do not only ſee God in the world as the Devils do, nor ſee him in the word as many hypocritical and wicked men do, but they ſee him in themſelves, in the frame of their own ſouls, they find themſelves molded into his image, and a reſemblance of p. 314him drawn upon them. This is a beautiful viſion of God true and real though not full and complete. This is ſet out in Scripture by being holy as God is holy, 1 Pet. 1. 16. perfect as God is perfect, Mat. 5. ult. This our Saviour exhorts us to ſeek after Mat. 11. 29. take my yoke upon ye, learn of me for I am meek and lowly; and the Apoſtle, Epheſ. 5. 1. Be ye followers of God as dear Children. When the nature and perfections of God, his holineſs, goodneſs, righteouſneſs, wiſdom, &c. are coppyed out upon our natures, and the ſame Spirit is in us, which was in Chriſt Jeſus, then have we a true communion with God, which bleſſed communion, when the ſoul becomes all that which God is by a conformity of nature!

2. When the ſoul in its actions as a creature, doth rightly anſwer to the Attributes of the Creator. As when the ſoul doth anſwer the goodneſs of God with ſuitable aff…ctions of love, and joy, and delight; when the ſoul doth correſpond to the Soveraignty p. 315and wiſdom of God by the Acts of ſelf-denyal and reſignation; doth converſe with the righteouſneſs of God by patience and a holy Acquieſcency. When the ſoul doth rightly exert thoſe Acts which are proper and ſuitable to the nature of God, then it may be ſaid to hold communion with him in his attributes; when the actions and notions of the ſoul do correſpond to the divine nature and attributes. Now this ſuitableneſs of the ſoul I mean eſpecially with reference to the incommunicable attributes of God, where there is no place for imitation, though it hold good in the reſt alſo.

2. A godly ſoul hath communion with God in his word. To read, profeſs or hear the word is not to hold a real communion with God therein: many do ſo that are ſtrangers to God: A man may read my letters, and yet correſpond with my enemy. That Son in the Goſpel that heard his Fathers command, and anſwered, I goe ſir, but went not, had no right communion p. 316with his paternal authority. But when the ſoul is ennobled into ſuch a frame as this word doth require, then it holds communion with God in his word: e. g. when the ſoul puts forth thoſe acts of humiliation, holy fear and reverence, godly trembling which do ſuit the nature of a divine threatning; when the ſoul anſwers the command of God with ſuitable reſolutions, repentings, reformations, and real obedience, when it entertains the promiſe with ſuitable acts of holy delight, joy, refreſhment, recumbency, and acquieſces in the ſame, then doth it truly converſe with God in his word.

3. A godly ſoul hath communion with God in his works. And that is, when the … doth anſwer the ſeveral providences of God with ſuitable and pertinent affections and diſpoſitions. The godly ſoul doth not only eye and obſerve the hand of God in all things that fall out, but doth comply with thoſe providences, and is molded into that frame, and put upon thoſe duties p. 317which ſuch providences do call for. Then doth the ſoul rightly hold communion with God in his works, when it is humbled under humbling providences, is refreſhed, ſtrengthned and grows up under proſperous providences, as they did Act. 9. 31. who having reſt given them, were edified, comforted, multiplyed, &c. when the ſoul doth rightly comport with every providence, and the will is molded into the will of God, then do we hold communion with him in his works. This theme is large, becauſe the works of God are manifold of Creation, Redemption, Preſervation, works towards other men, and towards our ſelves, both towards our outward and inward man: A godly ſoul hath communion with God in all theſe; in the ſenſe that I named even now, though perhaps not equally in all, yet ſincerely and truly.

By what hath been ſaid, you underſtand that right fellowſhip with God is not a bare communion of p. 318names; To have the name of God called upon us, and to be called Chriſtians, or the people of God, or to name the name of God, to profeſs it, to cry, Lord, Lord, doth not make any one really and truly the better man, doth not make a ſoul rightly happy: It is not enough to cry the Temple of the Lord, the Temple of the Lord with them in Jer. 1. 4. to make our boaſt in the Law with them, Rom. 2. 23. to call our ſelves the Children of Abraham, as the Jews did in John Baptiſts time, Mat. 3. 9. Theſe priviledges and profeſſions are extrinſecal to the ſoul, and do nothing to the true ennobling of it. But right fellowſhip with God is a communion of hearts and natures, of will and affections, of intereſts and ends: To have one heart and will▪ the ſame intereſt and ends with God, is to be truly godly; A Godlike man is the only godly man: A Chriſt like nature brought into the ſoul doth only denomin…te a man a true Chriſtian. It is not ſpeaking together, but loving and living together that p. 319brings God and the ſoul into one, I live, yet not I, but Chriſt that liv…th in me, Gal. 2. 20. And thus I ſuppoſe you have a fair account why the Apoſtle James, chap. 2. do's ſo much preferr works before faith, (for indeed faith is nothing worth, ſave only that faith which joyns the ſoul to the object, and makes the thing believed ones own) as alſo why the Apoſtl… Paul prefers love before a faith of mi…acles, 1 Cor. 13. 2. Though indeed a juſtifying ſaith is the moſt miraculous: that faith that unites the ſoul and God together is more excellent, and indeed more miraculous than the faith that removes Mountains. When I conſider the proper happineſs and perfection of a ſoul, and the nature of this true bliſsful communion with God▪ I cannot but wonder how it is poſſible, that men ſhould take their communion with God to conſiſt in an overly acquaintance with him, profeſſion of him, performances to him. I am confident it is not poſſible that men ſhould have p. 320any true feeling of happineſs in ſuch acquaintance; no more than a man can be really filled with the ſeeing or carving of meat, which he eats not.

Before I apply the Doctrine, give me leave to lay down ſome rules or poſitions tending further to explain and clear it.

1. This muſt be held, which I toucht upon before, that there can be no communion between God and man, but by a likeneſs of nature; a new, a divine principle implanted in the ſoul. A beaſt hath no communion with a man, becauſe Reaſon the ground of ſuch communion is wanting. Of all the Creatures, there was none found that could be a meet help for Adam, that could be taken into the humane ſociety, till Eve was made, who was a humane perſon. So neither can there be any conjunction of the ſoul with God, but by oneneſs of ſpirit, 1 Cor. 6. 17. He that is joyned to the Lord is one ſpirit.

2. There can be no communion with p. 321God but by a Mediator, no Mediator but Chriſt Jeſus who is God-man. Two cannot walk together, nor hold communion except they be agreed, And there can be no agreement made between God and man but by Chriſt Jeſus. Therefore it is ſaid here, our communion is with the Father and the Son, q. d. with the Father by the Son. And faith, whereby the Soul and God are united, is ſtill ſaid to be faith in Chriſt, as we find up and down the Scriptures.

3. There can be no perfect communion with God in this life. Ou… communion with Heaven whileſt we▪ are upon earth is imperfect, our reſemblance to God is ſcant and dark in compariſon of what it ſhall be. We know but in part, love but in part, enjoy but in part; we are but in part holy and happy. There can be no perfect communion with God, till there be a perfect reconciliation of natures as well as perſons; and that cannot be whileſt there is any thing unlike to God in the ſoul, whileſt any p. 322impure thing dwells in the Soul which cannot truly cloſe with God, nor God with that. The Holy Spirit can never ſuffer any defiled thing to unite it ſelf with it; foreign, it is not lawful for any impure thing to mix it ſelf with pure Divinity, ſo Socrates the Heathen. What communion hath righteouſneſs with unrighteouſneſs ſaith the Apoſtle 2 Cor. 6. 14. and ſo far as a righteous man is in any part unrighteous, ſo far he is a ſtranger to God: The unregenerate part of a regenerate man hath no more communion with God than a wicked man, than the devil himſelf hath, no more than darkneſs hath with light.

4. Our communion with God muſt be diſtinguiſhed from the ſenſe and feeling of it. Many have run upon ſad miſcarriages (and thoſe indeed extreams▪) whileſt they place communion with God in the ſenſe and feeling of it, in raptures of joy, extaſies, and tranſports of ſoul; which indeed (if they be real) are not ſo much it, p. 323as the flower of it, ſomething reſulting and ſeparable from it. Communion with God cannot be loſt in a Saint, for then he is no Saint▪ for it is the proprium quarto modo of a Saint▪ to have communion with God: and a Saint under deſertion hath communion with God even then as rea…y▪ though not ſo feelingly as at any other time, ſo far as he is ſanctified. But the ſenſe of this communion may be very much (if not altogether) loſt, and oftentimes is loſt.

5. A ſouls communion with God cannot be interrupted by any local mutations. It is a ſpiritual conjunction, and is not violated by any confinement, the walls of a Priſon cannot ſeparate God and the godly ſoul; baniſhment cannot drive a ſoul from God,—Coelum non animum mutant, &c. The bleſſed Angels thoſe miniſtring ſpirits, when they are diſpatcht into the utmoſt ends of the world upon the ſervice of God, are even then beholding the face of God, and do enjoy as intimate communion p. 324with him as ever: The caſe is the ſame with all godly ſouls, whoſe communion with God …os not depend upon any local ſituation; It is not thouſands of miles that can beg…t a diſtance between God and the ſoul. Indeed nothing but ſin dos it, or can do it—Your iniquities have ſeparated between you and your God, Iſa. 59. 2. nothing but ſin is contrary to this divine fellowſhip, and ſo nothing but that can interrupt this ſpiritual ſociety. To ſpeak properly, ſin dos not ſo much cauſe the ſouls diſtance from God, as it ſelf is that diſtance. Man and Wife remain one, though at a hundred miles diſtance; and believing ſouls do maintain a certain ſpiritual communion one with another▪ though in ſeveral parts of the world. The ſociety and communion of godly ſouls one with another, ſo far as it is ſpiritual, cannot be interrupted by bodily diſtance, much leſs then the fellowſhip of God with the godly ſoul, who carryes about with him and in him a divine nature, the image of God, p. 325a holy godlike diſpoſition whither ſoever he goes.

6. This communion with God which I have been ſpeaking of is much better than all outward acts and enjoyments, duties and ordinances whatſoever, though they be never ſo many or ſpecious. God himſelf long ſince decided this matter that a broken and contrite heart is better than all Sacrifices, Pſal. 51. 17. that to obey was better than Sacrifice, 1 Sam. 15. 22. that mercy was better than Sacrifice, Hoſ. 6. 6. that to do juſtly, to love mercy, and to walk humbly with God was to be preferred before thouſands of Rams and ten thouſands of Rivers of Oyle, Mie. 6. 7, 8. It holds in reference to Goſpel duties, though they may ſeem more ſpirituall, than the oblations of the Law. A real ſoul-communion with God, a communion of hearts and natures, of wills and affections, of intereſts and ends is infinitely more excellent than all hearing, praying, celebration of Sabboths or Sacraments, Jam. 1. 25. as the end is more excellent p. 326than the means: For ſo ſtands the caſe between them.

Yea I will add (though ſome proud and wanton ſpirits have made ſtrange work with it, yet) it is a ſure and moſt excellent doctrine, that this ſpiritual communion is a continual Sabboth, (a Sabboth of communion is much better than a Sabboth of reſt:) this is the Sabboth that the Angels and Saints in Heaven keep, though they know no ſuch thing as a feaſt day in the week, have no reading, preaching, or praying amongſt them. This is a continual praying, an effectual way of praying in ſilence. A right active ſucking faith dos vertually contain a prayer in it; Right believing is powerful praying. The knees, eyes and tongues bear the leaſt ſhare in prayer, the whole of the work lyes upon the ſoul, and particularly upon faith in the ſoul, which is indeed the life and ſoul of prayer. Faith can pray without words; but the moſt elegant words, the phraſe of Angels is not worthy to be called p. 327prayer without faith. I ſpeak not ſo much of faith inditing a prayer, or giving life to it, as of its being vertually prayer, if not ſomething more; for indeed faith is a real bringing down of that God, and ſucking in of thoſe influences into the ſoul, which prayer only looks up for.

Communion with God is a continual faſt, it is that ſpiritual and moſt excellent way of faſting, whereby the ſoul emptying it ſelf of it ſelf and all ſelf-fullneſs, ſelf-ſufficiency, ſelf-confidence receives of the fulneſs of God alone, and is filled therewith. A ſoul communing rightly with God, is a ſoul emptied of, and as it were faſting from it ſelf; which is the moſt excellent way of faſting.

It is a continual thanksgiving; and indeed the beſt way of thankſgiving in the world. To render up our ſelves to God purely and entirely, to reflect the glory of God in an holy and godlike temper, is a real and living thank-offering. This is that Hallelujah, ſo much ſpoke of, which the p. 328Angels and Saints in glory do ſing perpetually: what other adjunct of it there may be, I will not here diſpute.

This communion of hearts and wills is a conſtant and moſt excellent celebration of Sacraments. The Soul that is really Baptized into the ſpirit of the Lord Jeſus, and feeds upon God, and is one with him, keeps a continual Sacrament; without which, the Sacramental eating and drinking is but a jejune and dry devotion. In a word, it is not poſſible for any thing that is extrinſecal to the ſoul to make it happy, but the ſoul that is advanced into the noble ſtate of communion with God, is made partaker of a new nature, and is truly happy.

Nay further I will add, that this communion with God is not only better than all duties and ordinances, but even better than all revelations, evidences, diſcoveries that can be made or given to the ſoul ab extra, all that are from without, a manifeſtation of God, i. e. of a divine life in the ſoul, is much better than ſuch a manifeſtation p. 329as Moſes had of his glory in the cleft of the Rock, Exod. 34. Many think, oh if they might but be aſſured of the love of God, of the pardon of fin, of an intereſt in Chriſt, they ſhould be happy: why I will tell you, if you had a voice from Heaven, ſaying that ye were the beloved Children of God, as Chriſt had; an Angel ſent from God to tell you that ye were beloved and highly favoured of God, as his Mother Mary had, yet were communion with God to be preferred before theſe: For theſe things could not make a ſoul happy without real communion with God, but communion with God can and doth make a ſoul happy without theſe: And to this purpoſe I ſuppoſe I may apply that famous ſpeech of our Saviour's by way of alluſion, It is more bleſſed to give, than to receive, to give up ones ſelf, ones heart, will, intereſts and affections to God, than to receive any external diſcoveries and manifeſtations from him. Why do we ſo earneſtly ſeek after ſigns from p. 330without us of Gods preſence with us; as if there were any thing better or more deſirable to the ſoul than Emanuel God with us, or as the Apoſtle ſpeaks, Chriſt in us the hope of glory? He that deſires any other evidence of grace, but more grace, dos not only light up a candle to ſee the Sun by, but indeed he acts like one that thinks there is ſomething better than God himſelf; though I do not ſay that all do think ſo who are covetous of ſuch manifeſtations. But this I will ſay, and you may do well to chew upon it, that holy longings after a true and ſpiritual communion with God do certainly ſpring from a divine principle in the ſoul; whereas a thirſt after aſſurance of Gods love, and reconciliation of our perſons with him, may be only the fruit of ſelf-love and intereſt.—Let me dye the death of the Righteous! you know whoſe wiſh it was.

7. Though communion with God do concern the whole ſoul, and all the faculties, affections, and motions of it, p. 331(it is Gods ſpreading his influences and exerciſing his Soveraignty over all the powers of the ſoul, and their mutual ſpending of themſelves upon him and conforming to him,) yet the great Acts of the ſoul whereby it chiefly holds communion with God are loving and Believing. Love is the joyning and knitting of the ſoul to God; Faith is the ſouls labouring after more intimate conjunction with him, a ſucking in influences from him, and participations of him into the Soul. We may ſay that faith fetches in ſupplies from Heaven, and Love enjoyes them; faith ſucks in ſweetneſs and vertue from Chriſt, and love feeds upon it. Certainly theſe two eminent graces grow, and live, and thrive together, and are inſeparable companions. It is ſomewhat difficult to diſtinguiſh them, or to aſſign to each his proper place and work in the ſoul; they ſeem mutually to act, and to be mutually acted by each other: perhaps the Apoſtle might have reſpect to this myſtery, when he ſpeaks ſo p. 332doubtfully, Gal. 5. 6. foreign, which words may be tranſlated, either Faith acting by love, or faith acted by love. We know indeed that in the ſtate of perfect communion (which we call glory) love ſhall abide and flouriſh more abundantly, and there ſhall be no room for faith there, not as to the principal act of it; but whether hath the greater part in maintaining our communion with God in this world, is not eaſie, nor indeed needfull to determine. The godly ſoul is the moſt proper Temple wherein God dwelleth, according to that, 2 Cor. 6. 16. Ye are the Temple of the living God; Faith and Love are the Jachin and Boaz the two great Pillars which keep up the Soul as a Temple, take away theſe, and it remains a ſoul indeed, but the ſoul dos not remain a Temple to the Lord. In a word, theſe two are the ſouls principal handmaids which ſhe uſeth about this bleſſed gueſt; Faith goes out and brings him in, and Love entertains him; by faith ſhe finds p. 333him, whom ſhe ſeeks, and by love ſhe kiſſes him whom ſhe finds, as the ſpouſe is deſcribed, Cant. 8. 1.

8. The communion that is between God and the godly Soul is altogether different from that communion that is between creatures. Here I might ſhew you how it exceeds and excells that, in many reſpects; but I ſhall not inſiſt upon any of thoſe particulars, nor indeed upon any of thoſe many differences that are between them, ſave only upon this one: The communion that is between creature and creature is perfect in its kind, and ſo conſequently gives mutual ſatisfaction; I mean it terminates the expectations, ſo that nothing remains to be enjoyed in them more than what is enjoyed. The creature is ſhallow and ſoon fathomed, we ſoon come to the bottom of it: A finite can graſp a finite Being and enjoy it, as I may ſay, all at once. A man may come ſo near to his friend that he can come no nearer, enjoy him as fully as he is capable to enjoy, or the other to be enjoyed: p. 334Created ſweetneſs may be exhauſted to the very bottom. But the ſouls communion with God dos not give it any ſuch ſatisfaction, though indeed, in ſome ſenſe, it gives a ſatisfaction of a much higher and more excellent kind. I told you before that the ſouls communion with God is imperfect in this life, and therefore it muſt needs follow that it cannot ſatisfie; that is, not terminate and fill up the deſires of it. Communion with God is maintained by faith and love as you have heard, which proves it to be very ſweet; but it alſo admits of Hope, which proves it to be not ſatisfactory: For where there is yet any place left for hope, there is no full or ſatisfactory enjoyment. This may ſerve as a certain note whereby to judge of the truth of that communion with God; it is not glutting to the ſoul, but will certainly manifeſt it ſelf in inceſſant hungrings; inter opes inops, the ſoul is in the midſt of plenty, and yet cryes out as if it were ready to ſtarve for want. When p. 335I conſider the temper of ſome perfectioniſts, who cry down duties and ordinances as low and unprofitable rudiments, and boaſt of their full and inacceſſionable attainments, and compare it with the temper of the great Apoſtle, who did not reckon that he had attained, but ſtill followed after that he might apprehend, who forgot the things that were behind, and reached forth unto thoſe things that were before, preſſing towards the mark, &c. Phil. 3. 12, 13, 14. I am ready to cry out Aut hic non eſt Apoſtolus aut hi non ſunt Apoſtolici; But an Apoſtle he was, and had very intimate communion with his Lord, and therefore I confeſs I cannot allow theſe men ſo high a place in my opinion as they have in their own. God is infinite, and therefore though the ſoul may be ever graſping, yet it can never comprehend; and yet the ſoul finds him to be infinitely good, and ſo cannot ceaſe graſping him neither. The godly ſoul ſees that there is yet much more to be enjoyed of God, p. 336and in him; and therefore though it be very near to him, yet cryes out and complains of its diſtance from him,—Oh when ſhall I come and appear before him! though it be united to him, yet it longs to be yet more one with him ſtill, to be in a cloſer conjunction. The godly ſoul forgets with Paul what it hath received, not through diſingenuity and unthankfulneſs, but through a holy ardour and covetouſneſs: All that he has of God ſeems little, becauſe there is yet ſo much to be had. Though the godly ſoul do drink of the fountain, yet that is not enough, it would lye down by it; though it do lye down by it, yet ſo it is not ſatisfied neither, except it may bath it ſelf, and even be ſwallowed up therein. Behold a Paradox, the godly ſoul is moſt thirſty, though according to Chriſts promiſe, it thirſt no more: it is moſt reſtleſs, though according to his promiſe it have reſt. It is proper to God alone to reſt in his love, for the creature cannot in this imperfect ſtate: By this we know p. 337that we are not yet in Heaven, for it is a ſtate of perfect reſt, not ſloth or ceſſation, but ſatisfaction. Faith is the Feaver of the ſoul, rendring it more thirſty by how much the more it drinks in of the Water of Life, the living ſtreams that flow forth from the Throne of God and of the Lamb. As the Waters of the Sanctuary are deſcribed by the Prophet growing deeper and deeper, Ezek. 47. ſo hope which is the ſouls appetite grows larger and larger, and cannot be ſatisfied till the ſouls capacity be filled up.

The Doctrinal part being thus briefly diſpatcht, it will be eaſie to inferr ſome things by way of corolary. I ſhall content my ſelf with three only amongſt many.

1. All wicked men are ſtrangers to God. We know indeed that God according to his infinite eſſence is preſent with all his creatures: not only men but even devils too have their being in him, he hath ſpread his omnipotence as the foundation whereupon p. 338the whole Creation doth ſtand; he reared up the world in himſelf, and in him it doth ſubſiſt at this day. However Angels and men have ſadly fallen from God, yet they may be truly ſaid to live in him ſtill; and although all wicked ſouls do ſtraggle off from God as to their diſpoſitions and affections, ingrafting themſelves into another ſtock by ſin and wickedneſs, yet they cannot poſſibly ſtraggle from him as to their ſubſiſtence, as the Apoſtle teaches the Athenian Philoſophers, Act. 17. 27. He is not far from every one of us, though few feel after him or find him. And it may be truly ſaid in ſome ſenſe, that all the Creatures, yea the very worſt of them, have a communion with God, all partake of him, no creature hath any thing of its own really diſtinct from him. Every thing that hath a Being, hath a relation to that infinite and ſupream Being, and every living thing may be rightly ſaid to have communion with him who is life it ſelf. And all thoſe ſeveral excellencies that are p. 339in the Creatures, are effluxes from God, who hath derived various prints of his own beauty and perfection upon every thing that he hath made. Gods making of a thing is no other than the communicating of himſelf thereunto. And therefore when you look into the world, do not view any creature in the narrow point of its own Being, but in the unbounded eſſence of God, and therein love and admire it. But upon the immortal ſoul of man, God hath coppyed out his Divine perfections more clearly and gloriouſly than upon any other Creature in this world. God could not make a rational ſoul without communicating of his own infinite wiſdom, power, life, freedom unto it: ſo that there is more of the Divine nature to be ſeen in the underſtanding and will of any one man, than in the whole fabrick of Heaven and Earth.

Notwithſtanding this, wicked men are ſtrangers to God. They live and move in God indeed, but they know p. 340it not, they conſider it not; they act as if they had no dependance upon him, no relation to him. Though they have ſome kind of communion with God as Creatures, yet this makes them not at all happy; for they are departed from God in their affections and diſpoſitions, they have degenerated from that ſubſerviency and ſubordination to the Divine Will which is the proper perfection of the creature, and are alienated from the life of God, as the Apoſtle ſpeaks, Eph. 4. 18. It is not the ſouls moving in God that makes it truly and happily nigh unto him, but its moving towards God as the chief object, and according to the will of God, as the chiefeſt rule, and therefore wicked men who pitch upon other objects, and walk by other laws, even the luſts and ordinances of their own fleſh and fancy, are properly ſtrangers to God and miſerable. He is not properly ſaid to know God, who hath a notion of him formed in his head, but he whoſe heart and will is molded into a p. 341conformity to God, and a delight in him; ſo that a wicked man, though he know and believe and tremble as much as any of the Devils, yet not loving nor delighting in him as his chiefeſt good, not being conformed to his Image, as the higheſt and pureſt perfection, may be truly ſaid to be eſtranged from God; which is a ſtate of hell and death and darkneſs. This is the man who though not in words, yet interpretatively and really ſaith unto God, Depart from me, I deſire not the knowledge of thy wayes, with them in Job 21. 14. Theſe do really exempt themſelves from the dominion of Chriſt, and do really, though not audibly, ſay with them in the Goſpel, Luk. 19. 14. We will not have this man to reign over us. However men pretend to, and boaſt of their relation to, and acquaintance with God, certainly all that live a meer ſenſual life, non-conformiſts to the image of God, are truly ſaid to be ſtrangers to him, and in a ſtate of noncommunion with him. 1 Joh. 1. 6. 2 Cor. 6. 14.

p. 3422. The life of a true Chriſtian is the moſt high and noble life in the world; it exceeds the life of all other men, even of the greateſt of men. The character that is here given of the godly man is the higheſt that can be given of any man, or indeed of any creature. It is the higheſt glory and excellency of the creature to partake of the life of God, of the perfections of the Creator; and ſuch is the deſcription that the ſpirit of God here makes of the godly man. What an unreaſonable and ſenſeleſs reproach is that which this wicked world doth caſt upon Religion, calling it a low and deſpicable thing, and upon Religious and godly men, calling them low ſpirited, puny people. Can a man be better ſpirited, than with the ſpirit of God? Can any thing more truly ennoble a ſoul than a divine nature? Can a man be raiſed any higher than unto Heaven it ſelf? So noble is the godly ſoul, Prov. 15. 24. The way of life is above to the wiſe; And conſequently all wicked men lead a low p. 343life, and are bound under chains of death and darkneſs: The righteous man is of a high and divine original born of God, born from above, and therefore is more excellent than his neighbour, than any of his neighbours, even a King himſelf being judge, Prov. 12. 26. What a helliſh baſeneſs is that ſinful gallantry of ſpirit, what a brutiſhneſs is that ſenſuality of living, which the degenerate Sons of Adam do ſo much magnifie! True goodneſs and excellency of ſpirit muſt be meaſured by the proportion that it bears to the ſupream good, the infinite pattern of all perfection. What excellent perſons were thoſe renowned Saints of old, of whom the Apoſtle ſayes, that the world was not worthy, Heb. 11. 38. however they were thought not worthy to live in the world. What a noble and generous ſpirit of true Chriſtian valour, patience, meekneſs, contempt of the world and ſelf-denyal was that, which was to be ſeen in the bleſſed Apoſtles, however they p. 344were eſteemed as the filth and ſweepings of the world, the off-ſcouring of all things? To which of the noble, wiſe, mighty men of the world, as ſuch, did God ever ſay, theſe as the men that have fellowſhip with me, theſe are the men that lead a noble and divine life? No no, not many noble are called; and when they are called, they are made more noble, than ever they were by birth or deſcent, by places of preferment or command. The life of every wicked man, of what rank or ſize ſoever he be in the world, is but a low life, a life in moſt things common to the very beaſts with him; If the main of his buſineſs and delight be to eat, and drink, and work, and ſleep, and enjoy ſenſual pleaſures, what doth he? what enjoyeth he more than the beaſts that periſh? But the life of the meaneſt ſoul that hath true and ſpiritual communion with God, is a life common to him with the bleſſed Angels, thoſe ſons of the morning, the flower of the whole p. 345Creation. That life which hath ſelf for its centre, muſt needs be a penurious and indeed a painfull life: For how can the ſoul of man poſſibly feed to the full upon ſuch ſpare diet, ſuch ſcant fare as it finds at home? Nay indeed how can it chooſe but be in pain and torture; whileſt it ſtretcheth itſelf upon a ſelf-ſufficiency, or creature-fulneſs which is not at all commenſurate to it? But the ſoul that rightly ſtretches and ſpends all its faculties upon the infinite and bleſſed God, finds all its capacities filled up to the brim with that fountain of goodneſs, and it ſelf perfectly matcht with a ſuitable and ſatisfactory object. This is the true and only nobleneſs of ſpirit, when all the powers and faculties of this immortal ſoul are exalted and advanced into a true and vital ſympathy and communion with the chiefeſt good, formed according to his will, conformed to his image.

p. 346And oh that wiſdom might be more juſtified of her children! Oh that the life of God did but clearly manifeſt it ſelf and ſhine forth in the lives of them that call themſelves godly! Alas that ever God himſelf ſhould ſuffer reproach by reaſon of the low-ſpiritedneſs and lazineſs of his ſervants! For this cauſe is Religion evil ſpoken of; The Lord awaken and ennoble us to expreſs and ſhew forth the divine life with all power and vigour, to live as high as the calling wherewith we are called, and ſo roll away this reproach!

3. The life of a Chriſtian is not a heavy ſluggiſh thing, but active and vigorous, as the phraſe communion with God imports. Religion is a communication of life and vigour from him who is life it ſelf; which makes the truly godlike ſoul to be quick and powerfull in its motions. Every thing is by ſo much the ſwifter and ſtronger in its motions, by how much the nearer it is to its centre, p. 347as Philoſophy tells us. Certainly by how much the nearer any man is gotten to God who is the center of ſouls, by ſo much the more do's he covet after more intimate communion with him, and the more eagerly lay hold upon him. Communion do's neceſſarily imply reaction or reflection: the ſoul that receives of God and his fulneſs, will certainly be emptying it ſelf into him again. Communion in the very force of the phraſe implies a mutualneſs; we cannot ſuppoſe a ſoul partaking of God, but it muſt needs mutually render up it ſelf to him again. There can be no commerce nor correſpondence without returns: but what return can the godly ſoul make unto God, why it renders up its whole ſelf unto him? Faith is a giving grace as well as a receiving, it gives up the ſoul back to Chriſt, as well as take Chriſt into the ſoul, it ſucks in ſtrength and grace from God, and reciprocally ſpends the ſame and the whole powers of the ſoul upon him. The p. 342duplicate page p. 343duplicate page p. 344duplicate page p. 345duplicate page p. 346duplicate page p. 347duplicate page p. 348happineſs of a godly ſoul doth not conſiſt in ceſſation and reſt; the ſoul it ſelf being a powerful and Active Being, the happineſs of it, the very reſt of it muſt alſo be active and vigorous. Where there is communion, there muſt needs be quick and lively returns, reciprocations, reflections, and correſpondencies, the drawings of God are anſwered with the ſouls running, Cant. 1. 41. The motion of Chriſts fingers begets a motion in the Chriſtians ſoul, Cant. 5. 4. My beloved put in his hand by the hole of the door, and my bowels were moved for him. Theſe are the divine and harmoneous reſponſes which are made and maintained in the godly ſoul, the Temple of the living God. Oh ſhake of that lazy and drowſie ſpirit, which hath ſo benummed many in this cold and ſtupid age of the world; work out your Salvation with all care and diligence! If your Religion be nothing but a ſpiritual kind of ſleep, you… Heaven will prove to be nothing but a pleaſant kind of dream.

p. 349Communion with God ſpeaks ſomething divine, active, vigorous. The life of a Chriſtian doth not conſiſt only in ceſſation from evil, reformation of ſin, or dying thereunto; Mortification is but one part of Regeneration. It is the conceit, and I doubt the deceit of many nominal Chriſtians, that if they can but keep up an indifferent even ſpirit, and converſation free from groſs and ſcandalous ſins from day to day, they are happy enough, their utmoſt ambition is to be innocent and harmleſs. This indeed is neceſſary and praiſe worthy; but ſurely the happineſs of a ſoul lyes higher: Thus happy are all the Creatures that keep in the ſtation, and keep up the order preſcribed them of God: Thus happy is the Sun in the Firmament running his race continually, and never departing from the office which is aſſigned to it. But the ſoul of man is capable of a higher kind of happineſs, viz. communion with God; which is, when the faculties thereof p. 350being awakened, refined and acted by the ſpirit of God, do reciprocally act and ſpend themſelves upon him, longing to be perfectly ſwallowed up in him, and to be all that which God himſelf is, as far as the Creature is capable to drink in the perfections of the Creator, and become one with his Maker. This is that truly noble and divine life, which is here called communion with God, which the high-ſpirited and generous ſoul labours yet more and more to be growing up into, and perfected in. Keep your ſelves with David from your iniquities; it is ſomething to be freed from the guilt and power of ſin; but there is ſomewhat higher than this, a more excellent attainment, a more divine accompliſhment, go on therefore with the ſame David, and aſpire after this pure and bliſsful ſtate, this Heaven upon earth, waiting for the more ample and glorious manifeſtations of God to you, and in you, more than they that watch for the morning, as he p. 351did, Pſal. 130. 6. This inference was only of inſtruction, but the ſweetneſs and needfulneſs of the ſubject almoſt prevails with me to turn it into an earneſt exhortation, but that I would not prevent my ſelf. Therefore I proceed to the next way of improving this doctrine, which ſhall be by way of conviction or Reprehenſion.

1. Our fellowſhip is, It reproves them that can take up with a ſhall be, a Heaven to come. I am now ſpeaking, not to the worſt of men, whoſe very ſouls are ſwallowed up in ſenſual enjoyments, and impriſoned in their ſenſes: For theſe men either think of no Heaven at all, or elſe they place their Heaven and happineſs, in the enjoyment of themſelves or of the creature. Nor yet do I ſpeak to thoſe men who being perſwaded of a future ſtate, do indeed wiſh for a Heaven to come, but then it is a poor kind of low and earthly Heaven conſiſting in caſe, reſt, ſafety, freedom from troubles or torments; p. 352which is the beſt happineſs which moſt men underſtand, the higheſt Heaven that any carnal mind can ſee or ſoar up to. But I am ſpeaking to a better and finer ſort of ſouls than theſe, that are verily poſſeſt with a ſenſe of a pure and ſpiritual Heaven in the world to come; yea they are ſo overpowered with the foreſight of it, as that they do earneſtly expect and wiſh for it; yea the hopes of it do ſuſtain and ſtrengthen their hearts under the manifold temptations and perſecutions of this preſent world; they are ſo verily perſwaded of the truth of it, and of their own title to it too, that they are content to abide this long and diſconſolate night of dimneſs and anguiſh and frightfulneſs, meerly in expectation of the dawning of that day, that clear and bright day of their glorious and everlaſting Redemption. And herein I am far from blaming them, nay I muſt needs commend their magnanimous faith, and ſelf-denyal. But in the mean time they dwell too much upon Heaven p. 353as a future ſtate, and comfort themſelves only in a happineſs to come, not longing and labouring to find a Heaven opened within themſelves, a beginning of eternal bliſs brought into themſelves; they are too well content with a certain reverſion, and do not eagerly enough, endeavour a preſent poſſeſſion, to be actually enſtated in ſo much of the inheritance of ſouls as may fall to their ſhare even in this lower world: This ſlothful temper and inactivity I do condemn wherever it is found, yea though it be in my own ſoul. Every thing in the world by a natural principle thirſts after its proper reſt, and a happineſs ſuitable to the nature of it; no creature can be content (though it may be conſtrained) to be at a diſtance from its centre, but is ſtill carryed out towards its own perfection. And why then ſhould a godly ſoul, who is Gods only new creature in the world be content with a ſtate of imperfections? why ſhould not he as eagerly cove…, p. 354and as earneſtly purſue the moſt intimate and cloſe communion and conjunction with his God, as they do with their reſpective centers? Can any earthly ſenſual man be content with an inheritance in reverſion, ſo as to ſuſpend his minding and following of the world till hereafter? Can any ambitious ſpirit, who places his main happineſs and contentment in popular eſtimation and worldly greatneſs, be content to ſtand gazing at preferments; will he be willing to ſit ſtill and wait till this drop into his mouth? No, no, there is a raging thirſt in the ſoul which will not ſuffer it to be at reſt, but is ſtill awakening and provoking all the powers of the whole man, till they ariſe and fetch in water to quench it. And therefore we read of men making haſte to be rich, Prov. 28. 22. and haſtning after another God, Pſal. 16. 4. which eager and ardent paſſions towards earthly objects, you may ſee livelily deſcribed in the inſtances of Ahab, Amnon and Haman in the p. 355holy ſtory. And is there any reaſon to be given, but why that new nature and divine principle, which God putteth into regenerate ſouls, ſhould carry them as haſtily and forcibly to a preſent fruition of their proper object and happineſs, (ſo far as at preſent it may be enjoyed,) as that corrupt and degenerate nature doth hurry on them, in whom it ruleth, towards the ſatisfaction of their beaſtly luſts? Divines ſpeak ſometimes of making Heaven and eternal life preſent to our ſelves, and ſay that this is the work of faith; which is an high and excellent doctrine, but I doubt, not thoroughly underſtood by ordinary Chriſtians. To make Heaven preſent to ones ſelf, is not only to inſiſt upon a ſtate of future happineſs in frequent meditations, to think much of it, neither is this that noble employment of ſaving faith: But the life and power of faith is moſt eminently exerted in ſucking in participations of life and grace from Chriſt, and in a real p. 356bringing down of God and Heaven into the Soul. The truth is, Heaven is a ſtate of perfect communion with God, a ſtate of love, joy, peace, purity, freedome; and as far as any ſoul is in ſuch a ſtate upon earth, ſo far he is above the earth, and may be ſaid to be in Heaven. Therefore a right active ſoul, that truly underſtands his proper and ſpiritual Heaven and happineſs; ſo far as he is thus act ve and ſenſible, cannot be content to ſtay for all his happineſs till the world to come, cannot be content to be unhappy, no not for an hour, but ſtill growing up in God, and ſpringing up into everlaſting life, John 4. 14.

2. It reprehends them that make a ſtir about the Kingdom of Chriſt in the world, and mens being brought into the communion of the Church, but advance not his Kingdom in their own ſouls, nor long not to have their own ſouls advanced into that noble ſtate of communion with the Father, and with his Son Jeſus p. 357Chriſt. There is doubtleſs a generation of ſuch popular Chriſtians, who being ſtrangers to the life, and power, and ſpirit of true Religion, do endeavour to put off themſelves to the world, and commend themſelves to the charity of their brethren, by a pretended zeal for the Kingdom of Chriſt in the world, and the glorious manifeſtation of it, as they ſpeak. I know indeed that it is worthy the cares and prayers and utmoſt diligence of every ſerious Chriſtian, to ſpread and propagate the knowledge of the Goſpel, to pour out the oyntment of Chriſts name far and near: A more pure and ſpiritual adminiſtration of all Goſpel ordinances throughout the world is bighly deſirable; yea and I think an indifferent and careleſs diſpoſition towards the worſhip of God argues much of an earthly and atheiſtical mind. But I fear that Kingdom of Chriſt, and thoſe glorious manifeſtations and diſcoveries which are ſo much pretended to by p. 358many, if they ſhould be throughly examined, would be at length reſolved into nothing elſe but the advancement of ſome one party or intereſt above all the reſt, or the exchanging of an old form and dreſs of Religion for a new one; and that this zeal would be found little better than the blazings of ſelf-love, a fire kindled not by a coal from the Altar, but by a ſpark of their own. But be it ſo, that this diſpoſition of theirs is ſincere and ſpiritual; ſhould not this charity begin at home? The moſt proper Kingdom of Chriſt is that whereby he ruleth in the hearts of men; the moſt excellent Worſhip is when the ſoul it ſelf becomes a temple for the living God to dwell in, and to receive and reflect the manifeſtations of his glory, when a fire of Divine love is kindled in it, and therein it doth offer up, not bulls and goots, no nor 10 much prayers and meditations, as indeed it ſelf unto God, which is a reaſonable ſervice as the Apoſtle ſpeaks, far more glorions p. 359than the Moſaical, or Evangelical diſpenſation either, if you conſider it in the letter only. Whatever men may pretend, no man can be truly and rightly ſtudious of the advancement of the Kingdom of God in the world, that hath not firſt felt the mighty power and bleſſed effects of it in his own ſoul. Communion with the Church is only ſo far to be valued, as it lyes in order to a real and ſpiritual communion with God; which communion with God, if we do indeed ſincerely wiſh to others, we ſhall more abundantly labour to promote in our ſelves. I cannot believe that he doth heartily ſeek the happineſs of others, who himſelf ſits ſtill and is content to be miſcrable, eſpecially when their happineſs and his is one and the ſame.

3. It condemns them for no Chriſtians, whoſe fellowſhip is only with their fellow creatures. We have ſeen that it is the character, the diſtinguiſh…ng character of a godly man, p. 360to have fellowſhip with God; it muſt needs follow then, that thoſe degenerate ſouls that riſe no higher than the world, that converſe only with ſelf or any other creature, are verily ſtrangers to true Chriſtianity, whatever their confidence or preſumption may be. Chriſtians, tell not me what you profeſs of Chriſt, what you believe of the Goſpel, what orthodox opinions you hold, what an honeſt party you ſide with, how many and ſpecious duties you perform, no nor what hopes or wiſhes you have of going to Heaven; But tell me, where is your principal communion; what do you mainly mind, follow, converſe with; what pattern do you conform to; what rule do you live by, what object do you ultimately aim at? The whole world of worldly men doth haſten after another God, as the Pſalmiſts Phraſe is, though not all after the ſame God; they ſpend their ſouls indeed upon various objects, and uſe different methods to obtain reſt, but yet all their happineſs and p. 361contentment is ultimately reſolved into creature-communion. That dreadful ſentence, that the Apoſtle delivers univerſally concerning all men, is to be limited to all wicked men only, and of them it is undoubtedly true, Phil. 2. 21. All ſeek their own, and none the things of Jeſus Chriſt: And of All theſe it is that the Pſalmiſts Many is to be underſtood, Pſal. 4. 6. There be many that ſay who will ſhew us any good, i. e. any creature-good, as the words following do explain it. All unregenerate ſouls are bound up in the creature, ſome creature or other; and therefore the nobleſt of them, whatever brags they may make, is low and ignoble; their main converſe is but with their fellow-creatures, and indeed creatures much inferiour to themſelves, corn and wine ſayes the Pſalmiſt, earthly things ſayes the Apoſtle, Phil. 3. 19. Who mind earthly things. In a word, though it be true what the Apoſtle ſayes in one place, that all men in the world do live in God Act. 17. 28. p. 362yet it is alſo true, that moſt men, as the ſame Apoſtle ſpeaks elſewhere, do live without God in the world, have their hearts ſtaked down to one, creature or other, and ſo fall ſhort of this honourable character which the Apoſtle here gives of godly men,—our fellowſhip is with the Father, and with his Son Jeſus Chriſt.

And now I ſhall wrap up the remainder of this Diſcourſe in an humble requeſt and earneſt expoſtulation.

Reckon not upon any happineſs below this communion. There are many things which a Chriſtian may take to be comforts, but only one, this one, that he ought to take to be the Happineſs of his life, I deſign not to ſpeak any thing to the prejudice of natural or civil ornaments or accompliſhments, much leſs to the diſpa…gement of any of thoſe endowments or employments which are in a ſenſe ſpiritual, commonly called gifts and duties: But I muſt confeſs it is p. 363one of the great wonders of the world to me; to ſee ſuch a noble and intelligent. Being as the ſoul of man is, attending to, and purſuing after things either extrinſecal or inferiour to it ſelf, in the mean time careleſly forgetting, or wilfully rejecting its main happineſs, principal end, and proper perfection. As for thoſe ſenſual perſons, thoſe meer Animals, whoſe ſouls are incarnate in their ſenſes, and ſeem to perform no higher office in the world than the ſouls of beaſts, that is to carry about their bodies, who value themſelves by their bodies, or which is baſer by the apparel that cloaths them▪ or the eſtates that feed them. I ſhall not now trouble my ſelf about them, but leave them to be chaſtiſed by Seneca or Plutarch, or indeed any ordinary Philoſopher. I ſhall rather apply my ſelf a little, to a ſort of higher ſpirited people, whom by a … d…-ſcenſion of charity we call Chriſtians, who valuing themſelves by external profeſſions, priviledges, performances, p. 364may indeed be ſaid to be ſomewhat more ſcrupulous and curious, but no leſs miſtaken than the former: for if the groſſer ſort of ſenſualiſts do deny and profeſſedly abjure their own reaſons, and the finer ſort of hypocrites do more cunningly bribe theirs, each method amounts to no more than a cheat, and both parties will be alike miſerable, ſave that the latter will be ſomewhat more tormented in …iſſing of a happineſs which he l…k'd and hop'd for. It is not proper to my p…eſent diſcourſe to ſpeak ſo highly and honourably of theſe externals of Chriſtianity; nor to preſs unto them ſo zealouſly as I do at all times when I have occaſion; for I do verily value all ordinances of Chriſt, and duties of Gods worſhip at a high rate; nay I know not any ſerious and truly godly ſoul in the world, but is of this ſame profeſſion with me: But I muſt confeſs I think it is one of the greateſt and moſt pernicious cheats in the world, for men p. 365to feed upon the diſh inſtead of the meat, to place their happineſs in thoſe things which God hath only appointed to be means to convey it. This was the great deſtruction of the Jewiſh Church, by this they periſhed; Thus they are every where deſcribed in Scripture, as a people reſting in their priviledges and performances, boaſting of their Sacrifices and Temple-ſervice; they made account of a ſtrange kind of fleſhpleaſing Heaven, ſomething diſtinct from them, and reſerved for them, to be given them by way of reward for the righteouſneſs which themſelves had wrought by the power of their own free-will (which freewill they ſay is an effect of mans fall, but they make it a cauſe of mans riſe, for now he can purchaſe and merit a happineſs, which happineſs is alſo more illuſtrious than that given of meer grace;) which righteouſneſs (if we look either into their own writings, or Gods writings concerning them) we ſhall find was nothing p. 366elſe, but a ſtrict obſervance of the precepts of the law, according to the letter and external diſpenſation of it. Such a low and legal ſpirit was generally found amongſt the Jews; I wiſh the greateſt part of us who are in profeſſion and name evangelical be not found as truly legal in ſpirit and temper as they were. If we cry the Goſpel of Chriſt, the Goſpel of Chriſt, with the ſame ſpirit as they cryed the Temple of the Lord, the Temple of the Lord, our confidence will as ſurely betray us into a final miſery as theirs did. True indeed Prayers, Sacraments, Sermons are ſomewhat finer words than the old obſolete ones the Law, Sacrifices, Ceremonies; but alas they are but words; at leaſt they are not Gods, no more fit to terminate our devotions and affections than theſe. I beſeech you therefore Chriſtians, be not miſtaken in this matter. True Chriſtianity is not a notion, but a nature; that is not Religion which is lapt up in Books, or laid up in mens p. 367brains, but it is laid in the very conſtitution of the ſoul, a new principle implanted by God in the higheſt powers of the ſoul, refining and ſpiritualizing all the faculties thereof, and rendring them as like to God himſelf, as ſuch a creature can reſemble its Creator. It is a truth as clear as the Sun is clear, that nothing can make a Soul truly happy, but what is wrought into the nature of it, and that muſt be ſomewhat more excellent than it ſelf; and that can be nothing leſs than ſomething divine, even the image of the bleſſed God. If you be Chriſtians in deed and in truth, value all the ordinances of God and the duties of Chriſtian Religion, but value not your ſelves by theſe, your happineſs by theſe: Attend upon them all for the maintaining and encreaſing of real fellowſhip with God; for though theſe be not it, yet they a… the way wherein it pleaſes God … give it: drink the ſincere … the Word, but let it be only … p. 368holy deſign of growing thereby, of growing up into God, and a divine life. Away with thoſe low and baſe thoughts of happineſs; the happineſs of a ſoul is a high and excellent, indeed a divine thing; it is in ſome ſenſe common to God and the ſoul; God is happy in himſelf alone, and the ſoul can only be happy in him. What contentment, what real happineſs, Chriſtian, can the riſing of thy party in the world, or the riſing of thy name in the countrey bring thee, if in the mean time, thou thy ſelf harboureſt any carnal will, ſelfintereſt that doth riſe up in oppoſition to the pure and perfect will and nature of God? How art thou happy in thy prayers, if thou caſt ſin out at thy mouth, and in the mean time a fountain of iniquity be ſpringing up in thy heart! What avails it towards a ſtate of perfection, to be of the moſt orthodox opinions, the honeſteſt ſociety, the f…ireſt profeſſion, the moſt popular and ſanctimonious form, or the moſt p. 369planſible performances either, the ſoul being in the mean time alienated from the life of God, and feeding upon ſome earthly traſh or other, which deſtroyes the native powers and vigour of it, and keeps it under a perpetual languor? even juſt ſo much as a ſilken ſtocken upon a gouty leg, or a Princely Diadem upon an aking head, avails towards a ſtate of eaſe and foundneſs and …u…raſie of body. Let nothing limit year ambition, but a ſtate of godlike perfection, let nothing ſet bounds to your loving and longing ſouls, but a real fruition of God himſelf: nay let not that bound them neither, but the more you enjoy, ſee, and caſte, the more let your love be ſtrengthened, after the manner of fire, which the more it is fed, the more hungry and devouring it growes. In a word, let nothing ſatisfie you lower than the higheſt character that can be given of mortal ma…, to be men after Gods own heart, to have God dwelling in you, to be filled p. 370with his fulneſs, to have this real and excellent Communion with the Father, and with his Son Jeſus Chriſt; To whom be all honour praiſe and glory, for ever and ever!

FINIS.

End of the text · Samuel Shaw, Immanuel (1667)