God All in All, Part 1

God All in All · Part 1

p. 11 COR. 15.28.

—That God may be All, in All.

PART. I.

Sect. I. The Text Explained.

IN this Chapter there be two things, which it is the Apoſtles principal deſign to make good; viz.

1. The Doctrine of the Goſpell by the Reſurrection of Chriſt.

2. The Generall Reſurrection of the dead.

The latter is proſecuted from the twelfth verſe forward, of which you have, p. 2the

1. Confirmation by many Arguments.

2. Order of their riſing.

3. Quality of the raiſed.

The Second onelyonly of theſe is, what we are engaged to take cognizance of, which the Apoſtle ſpeaks to, v. 23. — though we ſhall all be made alive, yet will it be done in a certain method, every man in his own order. Chriſt himſelf roſe firſt, as the firſt fruits of them that ſleep; but the whole crop of Chriſtians ſhall not riſe till his ſecond coming, which the Apoſtle having mentioned, he ſpends the five following verſes (by way of digreſſion) in ſetting down of this coming of Chriſt.

1. What ſhall follow it.

2. To what end.

1. What follows it, you have from Verſe 23. to the Text incluſively, in theſe p. 3five Particulars, viz.

1. The end of the world.

2. The delivery up of Chriſts Kingdom.

3. The putting down of all Rule, and all Authority and Power.

4. The ſubduing of all Enemies.

5. The ſubjection of the Son himſelf.

2. To what end, and this you have in the Text, That God may be all in all. That theſe few words may the better be underſtood, I ſhall ſay a little to each of theſe three things, viz.

1. Their reference.

2. Their aim.

3. Their meaning.

Firſt, To what paſſages of the Chapter do they carry a relation? to me, truly, they ſeem to be the reſult of all, and of each of thoſe five things but now mentioned: The world ſhall be ended. Chriſts Kingdom ſhall be delivered up. All Rule, and all Authority and Power, ſhall be put down. All Enemies ſhall be ſubdued. The p. 4Son himſelf ſhall be ſubject, and all, and every one of theſe, That God may be all in all.

Secondly, their aym is to hold us out, wherein conſiſteth the Final, and perfect Happineſs of the People of God, they be high expreſſions, and doe ſignifie ſome incomprehenſible glory, flowing from God himſelf, which the Saints ſhall be filled withall **Significatur magnificentiſſimis iſtis verbis incomprehenſibilis, quaedam gloria, quae a Deo promanans nos totos, implebit. Beza in locum.. We ſhall be the readier to beleeve it, if we conſider theſe

Four Particulars.

1. 'Tis plainly much of the Apoſtles deſign in this Chapter, to convince Beleevers of a condition hereafter, perfectly glorious and happy; if their portion in the next world, ſhould be no better then it is in this, they were of all men moſt miſerable, Verſ. 19. which would be abundantly abſurd to imagine of a people for whom Chriſt dyed.

2. That this happineſs is not ſo compleat and full, as it ſhall be.

p. 51. Till all enemies be ſubdued, and the laſt of all deſtroyed, which is death. Nor,

2. So long as Chriſt reigns by virtue of his Mediatorſhip, and therefore this Kingdome muſt firſt be delivered up to God the Father.

3. The end of Chriſts taking up this mediatory Kingdome (next behither Gods glory) was the advancement of Beleevers to the higheſt pitch of felicity that they are capable of, and ſo it cannot be otherwiſe, but that,

4. The accompliſhment of this end muſt needs fall in with the laſt reſult of the adminiſtration of this Kingdome, and that in the language of the Text, is, That God may be All, in All.

Thirdly, for the meaning of theſe words, they are a Periphraſis of our compleat enjoyment of God. That God may be All, in All; is, That we may enjoy him al one to all purpoſes, **Sebaſt. Mejerus in locum.**Zanch. de 3^Ds Eloh. l. 3. c 11.neither wanting, nor willing any thing beſides him, **Aqu in locum.when nothing p. 6ſhall be in us that is not as God himſelf, **Aqu. in locum.in whom the ſoul ſhall totally acquieſce, and who alone ſhall be its bleſſedneſs.

For a perſon to be all in all to me, is for me to have ſuch an enjoyment of him to all purpoſes, as that I neither do, nor have need to enjoy any thing elſe: for God to be ſo to his Saints, is for them to enjoy, to converſe with, to have to do with nothing, but God.

Look back again upon the relation between theſe words, and the precedent verſes, and you may diſcern in them ſuch an enjoyment of God as ſhall be,

1. Without partners. God ſhall be all, we ſhall have nothing elſe.

2. Without defect. God ſhall be all, in all: every thing to every purpoſe.**Deus ipſe nobis omnia ſuppeditabit, quippe qui & cibus nobis, & potus, & amictus &c. futurus est. Athan. in locum. Deus erit vita & ſalus, & virtus, & gloria, & omnia. Aqu. in locum. Aug. de Civit. Dei. l. 22. c. 30.

3. Without means. Word and Sacraments and the like, in which God is enjoyed here, ſhall ceaſe, that Kingdome where theſe adminiſtrations are made uſe of, ſhal be delivered up, ver. 24.

p. 74. Without oppoſition. All enemies ſhall be ſubdued, Ver. 25.

Without end. Death ſhall be deſtroyed, Verſ. 26. and even our bodies ſhall be raiſed in incorruption, and ſhall put on immortality.

All this I conceive to be in the Text, though I cannot ſay that this is all.

SECT. II. The Doctrines of the Text propounded, and one of them opened.

THe words of the Text do now plainly lay us down theſe two Propoſitions, viz.

1. The higheſt happineſs of the Saints, is the enjoyment of God.

2. That enjoyment of God which is the Saints higheſt happineſs, ſhall be immediate, Sole, free, full and everlaſting.

p. 8Firſt Propoſition.

The higheſt happineſs of the Saints is the enjoyment of God.

For the Explication of which, it wil be neceſſary to enquire what

1. The enjoyment of God is.

2. Is our higheſt happineſs.

Firſt, What is the enjoyment of God?

You may not expect an exact account of this while we are on this ſide Heaven, we are not fully agreed what enjoyment is, of which ſeveral men have ſeveral apprehenſions; and as much as we can well doe, is to determine what God is not. **Facilius dicimus quid non ſit, quam quid ſit. Aug. in Pſ. 86.8.Ps 86:8All I ſhall adventure upon is but this offer, whether to the enjoyment of God there muſt not be a concurrence of (at leaſt) theſe four things, viz.

p. 91. Knowledge of him.

2. Influences from him.

3. Acquieſcence in him.

4. Converſe with him.

Firſt, The knowledge of God. We can never enjoy what we have no acquaintance with, **Fruimur cognitis. Aug. l. 10. de Trinit.our deſires cannot ſo much as move after an unknown object, how much leſs can they be ſatisfied with it. Knowledge is the intellectual eye which the ſoul ſees by and when our ſight ſhall be at the cleareſt, our enjoyment ſhall be at the higheſt, 1. Cor. 13.12.

But it muſt be the knowledge of God in Chriſt, to know him otherwiſe, is to ſee too much in him of terrour, for us to approach unto; a wad of ſtubble is not very well qualified for any communion with a conſuming fire. We cannot walk together except we be agreed, Amos 3.3. and God is no where but in Chriſt, reconciling ſinners unto himſelf, 2 Cor. 5.19.

Neither is it every Knowledge of p. 10God in Chriſt, that will let us in to the enjoyment of him, it muſt be influential upon our hearts and practiſes; if our actions drive a trade of contradiction to our intellectuals, and our lives keep no correſpondency without profeſſion, God will not know us, Mat. 7.23. And how much weaker then a Spiders web, is that poor mans hope, who in ſuch a caſe ſhall but dream to enjoy him? an underſtanding head is not qualification enough for this happineſs, thoſe whom God owns, are men of underſtanding hearts.

The Apoſtles great aym, is the enjoyment of Chriſt, and its inlet into the ſoul, is by the way of the underſtanding: upon this account it is that he throws dung in the face of all enjoyments elſe, that he may know Chriſt, Phil. 3.8, 9, 10.

And thus whom God means to to hold communion with, he doth firſt let into his acquaintance, by opening.

p. 111. His own face.

2. Their underſtandings.

Firſt, His own face, for he is ſometimes a God that hideth himſelf, Iſa. 45.15. and in ſuch a caſe is not diſcernable enough to be enjoied, hence ſurely is it, that when the Saints would continue their comfortable apprehenſions of their God, they beſeech him not to hide his face from them, Pſal. 143.7. And when he is at any time out of ſight, that darkneſs is left upon their ſpirits, ther's no way to ſet him within their view again, but the lifting up of his countenance, and the uncovering of his face to ſhine upon them: and for this it is that the Saints are ſo often upon their knees. Lord lift thou up the light of thy countenance upon us. Pſal. 4.6. Make thy face to ſhine upon thy ſervant, Pſalm 31.16. but this is not enough, unleſs God open,

Second, Our underſtandings. The Well and Hagar in the Wilderneſs, were neer enough one to the other, p. 12yet till God opened her eyes ſhe did not ſee it, Gen. 21.19. Chriſt was with his Diſciples, yet whileſt their eyes were held they did not know him, Luk. 24.16. look in what degree the Lord is pleaſed to open our underſtandings, in ſuch a degree we apprehend him; even thoſe diſcoveries of God that are in Scripture, are by none of us any further receiveable, then himſelf makes them way. Chriſt opened their underſtandings, that they might underſtand the Scriptures, Luk. 24.45. He had opened the Scripture before, Verſ. 27. And ſo there was light enough about the object; but this did not ſuffice, till there was light too in the faculty, till he had opened their underſtandings to let it in. Our underſtanding is Dei Infundibulum (ſo I have heard it called) Gods Tunnel, which he doth inlarge according to the infuſions which he is pleaſed to afford us of himſelf. This is the firſt requiſite to enjoyment, the Knowledge of God. How ſad is the condition of ignorant ſouls? then p. 13may they come to the enjoyment of God, when mid-night may dwell in the ſun. What communion hath light with darkneſs, 2 Cor. 6.14.

Secondly, Influences from God. When we receive all that God can afford, and we are capable of, as aſſurances of his being ours, and experiences of his being ours, to all intents and purpoſes, with that peace paſſing all underſtanding, and that joy unſpeakable and full of glory, which is wont to wait upon ſuch a condition, ſo Solomon calls that the enjoyment of a thing, when it derives unto us all the good that it can afford; Eccleſ. 5.18.

Thirdly, Acquieſcence in God, as neither finding contentation in any thing leſs, nor deſiring a jot more; To enjoy God is **Frui, eſt amore inhaerere alicui rei propter ſeipſam. Aq. 1ae. 2ae Qu. 11. Art. 1.to love God, and to cleave unto him for his own ſake. **Frui est uti cum gaudio & delectatione, Lomb. l. 1. Diſt. 1. c. 8.'Tis to poſſeſs God with complacencie, and all poſſible ſatisfaction: **Suavitas quaedam de ultimo fine, Aqu. quo ſup.'Tis a ſweetneſs taſted in God, even to the raviſhing of our affections, as much of this as is enjoyable here below, p. 14you have a reliſh of in theſe and the like Scriptures.

Cant. 2.3.4. Pſal. 73.25. Pſal. 104.34. to which add, That Heaven which is not above the reach of Saints upon earth, in 1 Pet. 1.8. which Scriptures I hope you will have time enough to turn to, and dwell upon, till all that delight, and Sweetneſs, Acquieſcence, Complacencie and ſatisfaction in God, dropt thither from the boſome of thoſe Saints, be taken out, and copyed upon your own ſpirits.

Fourthly, Converſe with God. Then we enjoy him, when he dwels and walkes in us, 2 Cor. 6.16. by his ſpirit, graces, comforts, when we walk with him upon earth, Gen. 5.24. and converſe with him in Heaven, Phil. 3.20.

Secondly, What is our higheſt Happineſs?

I think their deſcription of Happineſs, to be full enough, who make it p. 15to conſiſt in the poſſeſſion of a perfect good, excluding every evil, and ſatisfying every deſire **Aqu. 1ae. 2ae. Q. 5. Art. 3..

1. The Poſſeſſion. It may be ſome degree of Happineſs to be intituled to ſuch a good in reverſion; but the height of happineſs it cannot be, where any thing deſireable is wanting, it is an abatement of felicity.

2. Of a perfect good. All things and every thing, that may be called by that name, bleſſedneſs, is a condition made up of the aggregation of all good things, not one muſt be left out; yet is it not neceſſary that we poſſeſs every good in kind, 'tis enough that the good we poſſeſs, be as much as every good in value.

3. Excluding every evil, both of ſin and ſuffering, when either of theſe are incident to a condition: either that condition is not happy, or theſe are not evil, as long as we can either ſin or ſuffer, we are under ſome degree of infelicity.

4. Satisfying every deſire, when p. 16we are ſo filled with the good we have, that as we do not want, ſo we cannot wiſh a jot more. So you have the point explained.

SECT. III. The Point propounded, proved by ſome Scriptures.

AL thoſe Scriptures may pertinently be called in to the making good of this propoſition, which aſſert our higheſt happineſs to conſiſt in Gods preſence, in being with God, in ſeeing God, in being ſatisfied with God, &c. which are all but diverſified expreſſions of our enjoyment of God. I ſhal take theſe that follow into conſideration, Pſal. 16.11. In thy preſence is fulneſs of joy, at thy right hand there are pleaſures for evermore.

1. Here is fulneſs of joy, and eternity of pleaſures: and is not this a plain deſcription of our higheſt happineſs? ſo Chriſt the Head, had this joy ſet before him, Heb. 12.2. and p. 17when he puts any member of his into poſſeſſion of that Kingdom which was prepared for him from the foundation of the world, his livery of Seiſin is conceived in theſe terms: Enter thou into the joy of thy Lord, Mat. 25.21. I have not met with one Expoſition, that doth not find in this aſſertion of David (or rather of Chriſt in Davids perſon) a plain diſcription of our higheſt happineſs. But where is all this to be found? Why

2. In Gods preſence, or in Gods face, and is not this as plain a deſcription of the enjoyment of God? the ſhewing of whoſe face, doth ſignifie ſuch a manifeſtation of himſelf, as doth let us ſo into his acquaintance, as we are wont to be in theirs, with whom we familiarly converſe. Sometimes the face of God ſeems to be full of frowneſs, Levit. 20.6. tis his ſmiling face that is here mentioned. God hath ſmiles of grace for us, whileſt we are in our journey, **Pſ. 4.6.Ps 4:6theſe are ſmiles of glory, when we ſhall come home, the twilight of his Countenance is our enjoyment p. 18of him here, the full noon of it ſhall be ſo hereafter.

Pſal. 17.15. I ſhall be ſatisfied, when I awake with thy likeneſs. Here is every deſire full, and what doth fill them but Gods Image? ſome expound this of Chriſt, the expreſs Image of his fathers perſon, Heb. 1.3. and what doth this amount to leſs then the enjoyment of God? There be three ſorts of Images. 1. Imago repreſentationis ſo there is ſomething of God in the ininferior creatures, Rom. 1.20. 2. Imago ſimilitudinis; ſo there is much of God in man, Gen. 1.26. 3. Imago aequalitatis, and ſo there is all of God in Chriſt, Col. 2.9. Others make glory and Image all one, as they are made. 1 Cor. 11.7. and this the ſenſe, when I ſhall awake up out of the duſt, and have admiſſion to ſee and enjoy thy glorious preſence, **Poſt hanc vitem contemplando clarè Deum. Lorin in locum.I ſhall be ſatisfied with that object; neither ſhall I want, or deſire any more.

Mat. 5.8. Bleſſedneſs is placed in ſeeing of God, and who is it that p. 19writes upon this ſubject, but doth deny it to conſiſt in any thing elſe **Ʋltima & perfecta beatitudo non poteſt eſſe niſi in viſione divinae eſſentiae. Aq. 1ae. 2ae. Q. 3. Art. 8. vid. apud. Dionyſ. Carhuſ. in 4. Sent. diſt. 49. q. 4.? when Chriſt prays for the glorification of beleevers, his requeſt is, They may be with him. Joh. 17.24. what are the earneſt groanings of the Saints for, but to be preſent with the Lord? 2 Cor. 5.8. Phil. 1.23. the great comfort that Paul preſcribes againſt all that death can do, is, That we ſhall be with the Lord. 1 Theſ. 4.17. and what is the ods between our grace and glory, but this, That now we ſee through a glaſs darkly, but then we ſhall ſee face to face, now we know in part, but then we ſhall know even as we are known, 1 Cor. 13.12. to enjoy God face to face, and to know God in the ſame manner (for foreign as, is a note of ſimilitude, not of equality) though not in the ſame degree that God knows us, is the top of our beatitude, which in 1 Joh. 3.2. is ſaid to conſiſt in ſeeing God as he is, ſuch a viſion onelyonly being compleatly beatifical.

p. 20SECT IIII. Reaſons of the Point.

THat our higheſt Happineſs is the enjoyment of God, the Scriptures (you ſee) bear ſufficient witneſſe, the reaſons why 'tis ſo may be wrapt up in this one.

There is in God, what ever is neceſſary to a perfect happineſſe, and it is not in any thing elſe.

That what our felicity is made up of muſt be good, is beyond diſpute: evil, as ſuch, cannot be the object of any appetite, much leſſe can it be propounded as the laſt end by any agent that is rational, **Euſtac. Eth. parte 1a. in initi…. Aq. 1ae. 2ae. qu. Art. 1.yet will not every good reach far enough to make us happy, it muſt be

1. A pure and ſimple good. If there bee in it any mixture of evil, 'twil never do it, if it be penal, it is either of ſenſe, and then there is ſomthing more, or elſe of loſs, and then there is ſomething leſs then can conſtitute a p. 21bleſſedneſſe: if it be ſinful, the caſe is worſe, becauſe the evil is greater **Culpa habet plus de ratione mali quam paena. Aqu. Part. 1. Qu 48. Art. 6., if it be pardoned, yet 'tis a burthen to be groan'd under, Rom. 7.24. if it be not, it leaves us open to the Curſe, Galat. 3.10.

Now ſuch a good is God, Light in whom there is no darkneſſe at all, 1 Joh. 1.5. Light here below is puriſsima qualitas, very pure and ſimple, yet ſcarce enough ſo to be a ſhadow of that above, which no man can approach unto, 1 Tim. 6.16. God is a good in which there is no evil at all.

But nothing elſe is ſo; the goodneſſe of the Creature is mixt with ſomething that is not good, how could they elſe be vanity and vexation of ſpirit? Eccl. 1.14.

2. A ſufficient good: Let us (at leaſt in a ſuppoſition) be free from evil; yet if the good we have be not enough, we are under a condition of want and indigencie, and can that be happineſſe?

Such is God, a good that is all-ſufficient, as he cals himſelf, Gen. 17.1. able p. 22to afford what ever, is deſireable **In quo nihil deſiderari poſſit boni. Zanch. de nat. dei l. 4. c. 1. Qu. 1.an immenſe fulneſſe, an ocean of goodneſſe, containing in himſelf all the good that is in other things with an incomprehenſible overplus: There is no good in Wife, Child, Friend, Health, Beauty, Honour, Learning, Wiſdom, Wealth, Power, &c. but is all found in one God; though not formalitèr, the ſame in kind, yet eminentèr, more infinitely, more than the ſame in value, **Dr. Archbold Ser. in 1 Pet. 1.16. p. 6.1 Pet 1:16the whole world and God put together are not a jot more excellent than God alone: For if there be any excellency in the Creature, 'tis more eminently in God already, and your addition will ſignifie nothing: **Aug. in Pſ. 27.9.Ps 27:9Whatſoever God will beſtow upon me, let him take it all away, and give me himſelf, it was Auguſtines offer, and he knew his bargain would have been good enough.

But nothing elſe is ſo: All the creatures in the world, if they ſtand by themſelves are but ſo many cyphers, unleſſe God (as a ſolid number) be added to them they ſignifie nothing: Set p. 23God aſide, and there is not an all-ſufficiency in the whole Creation for one ſoul. He that hath moſt of the world hath not enough, and he that hath leaſt hath too much, if he cannot ſay with him, **Omnis copia quae non eſt Deus meus, mihi egeſtas eſt. Aug. Solil. q.c. 13.All abundance, if it be not my God, is to me nothing but poverty and want. It muſt be

3. A ſatisfying good; able to fill, quiet, and content the Soul. Delectation is of the eſſence of happineſſe, and is cauſed by the ſatisfaction **Ex quiete appetitûs in bono adepto. Aqu. 1. 2. Qu. 4. Art. 1.of our deſires in the good which we poſſeſſe. Whatever we have, if it be not enough to ſilence our appetite from craving more, we are ſhort of happineſſe.

Such is God; beyond whom there being nothing imaginable, its impoſſible there ſhould be any thing deſirable. Plato himſelf could define God to be **Summum bonum quo nihil melius excocogitarri poteſt Ex Zanch. de nat. Dei. l. 4. c. 1. Qu. 1.the chiefeſt good, than which nothing better can fall ſo much as within our imagination. Surely the good that God is, as well as the good he can do, is above all that we are able to think, exceeding abundantly above it, Eph. 3.20.

p. 24But nothing elſe is ſo: Leave God out, & whatever you take in, the heart will ſtil be capable of deſiring more; all the world cannot fil it, nor can all the creatures that it is ſtockt withall give a compleat ſatisfaction to the deſire of one ſoul. Is it becauſe what is ſpherical (as the world is) can never fil what is triangular (as the heart is) but ſome places will be ſtil empty? or is it that our concupiſcible faculty is of ſo large a ſize that the whole earth and the fulneſſe thereof cannot fit it? or that no creature can fil two places at once, as money for example, the cheſt, and the heart at the ſame time? or is it the unſutableneſſe that is between that object and this faculty? or is our appetite raiſed by having, as a fire is increaſed by the fuel it is fed withall? or is it rather becauſe we naturally are carried out after our own perfection, and ſo cannot terminate our deſires in any thing that is ſhort of it, as all the creatures are? what ever is the reaſon of it, ſure we are, that he that loveth ſilver ſhall not be ſatisfied with ſilver; nor p. 25he that loveth abundance with encreaſe, Eecleſ. 5.10. As nothing can be the perfection, ſo nothing can be the ſatisfaction of the ſoul, but he that made it: She will never be at reſt till ſhe reſt in God: there's no ful contentment in her pilgrimage, and her onelyonly home is **Animae patria eſt Deus ipſe. Aug.God himſelfe; no good but the chiefeſt can ſuffice us.

p. 26SECT. V. The further illuſtration of the point.

THere will a little more of light be let in upon the Doctrine, we have under conſideration, from theſe three particulars.

Firſt: The happineſſe we have here is that enjoyment of God which we have here, and look at what rate our enjoyment is, at the ſame is our happineſſe, and for this we will be tried, by

1. God, and

2. His Saints.

Firſt, doth not God promiſe this as the greateſt happineſſe? Exod. 29.45. I will dwel amongſt the children of Iſrael, and will be their God (i. e.) I will ſettle mine habitation and divine preſence among you, **Ainſw. in locum.it was the greateſt ſign of Gods grace towards his people; **Id. in Ex. 25.8Exod 25:8and the promiſe of it is noted to wrap up in it an eminent bleſſing, 2 Cor. 7.1. compared with chap. 6.16. p. 27And on the other ſide, it is a wo with an emphaſis unto a people when the Lord ſhall depart from them, Hoſ. 9.12.

Secondly: Whether the Saints do not look upon that enjoyment of God which is afforded them on earth, as their greateſt happineſſe, till they ſhal have more of it in heaven, is eaſily reſolved by obſerving in them theſe five things, viz.

1. Before all things in the world they deſire this, Pſalm 27.4. One thing have I deſired of the Lord, that will I ſeek after; that I may dwel in the houſe of the Lord, all the daies of my life to behold the beauty of the Lord, &c. To ſee, or behold it, is to enjoy it, is this one thing all that David would have? Do we not ever and anon find him upon his knees before the throne of Grace, for one bleſſing or other beſide this? We doe ſo; but this one thing eſpecially, this bleſſing above any other: This is it that the Saints pant after, as the Hart panteth after the water brooks, Pſal. 42.1, 2.

2. Above all things in the world they prize this; 'tis not the encreaſe of Corn and Wine, but the light of Gods countenance which they value, Pſal. 4.6.7. his loving kindneſſe is better than the life it ſelf, Pſal. 63.3. than any life, what ingredients ſoever may be in it to make it valuable: And yet what a rate are we wont to ſet our lives at! men will bleed, ſweat, vomit, purge, be cupp'd, ſcarified, wear iſſues, plaiſters, part with an eſtate, yea with a limb or two to preſerve their lives; as he cries out, give me any deformity, any torment, any miſery, ſo you ſpare my life **Debilem facito manu, deb…lem pede, coxâ, tuber adſtrue gibberum &c. vita dum ſuper ſt bene eſt.. It is reported that Queen Elizabeth could not endure ſo much as to hear death named **Sen. Epiſt. 101.; and Lewis the eleventh of France was ſaid to be of the ſame temper: ſo doe men prize their lives, but yet a value infinitely above it doe the Saints ſet upon the enjoyment of God.

3. No loſs in the world lies ſo heavy upon their ſpirits as the loſſe of this. Other afflictions may make him cry, but under this they cannot chuſe but p. 29roare, Pſal. 38.8. others may make their bones ake, this doth break them in pieces, Pſal. 51.8. is there any pain more tormenting then of broken bones? yet this doth David pitch upon to offer you a gueſe at that ſmart which ſeized upon his ſpirit, under a loſs of communion with his God. Job can loſe his eſtate, his ſervants, his children, and be quiet, Job 1. But when the Arrows of the Almighty are within him, &c. his grief is then heavyer then the ſand of the Sea, Chap. 6.2.3.4. Outward loſſes to ſome men have been unſufferably afflictive, **Roger. Epiſc. Sariſb. tempore regis Stephani-Exutus opibus in amentiam verſus eſt Nubrigenſ.one being turned out of his eſtate runs out of his wits ed out of his eſtate runs out of his wits **Aegeus in mare ſe praecipitem dedit Plut. vita ejus.another for the death of a ſon, throws himſelf headlong into the Sea. This to the Saints is comparatively nothing, their great loſſe is to loſe the ſight of their God.

4. Nothing can trouble them, whileſt they have this, Pſal. 23.4. Though I walk through the valley of the ſhadow of death, I will fear no evil: There is danger enough, the hazard of life is as little as can be ſignified by the ſhadow p. 30of death, can death it ſelf be far, when we are within, yea when we walk through the ſhaddow of it? or take the valley of the ſhaddow of death to ſignifie ſo thick a darkneſs as the grave is covered withal, whether death carries us; yet it is a ſuppoſition of a condition black and dreadful enough, how hard a matter is it, not to have ſome degree of affrightment upon us in the dark? not to be afraid of the terrour by night hath, and therefore needs a divine promiſe, Pſal. 91.5. Augustus that great Emperour, durſt not ſit in the dark **niſi aliquo aſſidente Suet. vita ejus.without company, and was it not in thoughts from the viſions of the night, that fear come upon Iob, and trembling which made all his bones to ſhake, Iob. 4.13.14. amongſt thoſe very many acceptations of darkneſs which are in Scripture, doth one of them ſignifie any thing that is not uncomfortable? Here is you ſee matter enough of danger, yet no fear of it, and whence all this holy ſecurity, but from the preſence of God? I will fear no evil for thou art p. 31with me: See alſo Pſal. 27.1.2.3. much to the ſame purpoſe.

5. Nothing can comfort them if they want this. **Hoc ſcio dōine deus meus, quia ubicun que ſum ſine te male eſt mihi Aug. Soliloq. cap. 13.What wanted David of any outward bleſſing, when thoſe expreſſions fell from him, in Pſa. 30.6.7. In my proſperity I ſaid I ſhall never be moved. Lord by thy favor thou haſt made my Mountain to ſtand ſtrong; but ſee what follows: Thou didſt hide thy face, and I was troubled, thou withdrewedſt the ſence of thy favour and loving kindneſs, **Mollerus in loc.which I had fondly enjoyed, and miſerable comforters did I then find all other enjoyments, and indeed: When God giveth quietneſs, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done againſt a Nation, or againſt a man onelyonly, Job 34.29.

This is one thing that doth illuſtrate the point we have in hand: That at what rate our enjoyment of God is here below, at the ſame is our happyneſſe; and for this the Lord himſelf and his Saints, have given in their verdict,

p. 322. Gods own bleſſedneſſſe doth conſiſt in the enjoyment of himſelf: For if we beleeve the Schoolmen, **Lomb 1. Dist. 1. g.he doth not enjoy any thing elſe: he hath ſome uſe of the Creatures, but no Fruition, or if he had, there is not in them that abſolute freedom from evil, nor perfection of goodneſſe which is requiſite unto happineſſe that muſt needs be Gods bleſſedneſſe which he aimeth at, and reſteth in as his utmoſt and laſt end; but that God in all his actions and adminiſtrations aimeth at, and reſteth ſo in himſelf, beſides the teſtimony of diverſe Scriptures, **Pro. 16.4. Apo. 1.8. Rom. 11.32. Apo. 4.11 Iſ. 43.7.21.Prov 16:4Rom 11:32Isa 43:7Isa 43:21ſeems even by reaſon it ſelf not impoſſible to be demonſtrated: Let us look upon theſe

Six Propoſitions.

1. Prop. All things in their motions and actings, aym at ſome end or other which they may Acquieſce and reſt in **Ariſt, 2. Phyſ. c. 8. Text. 77. &c.. If this Propoſition were doubted, it would be proved by another, that God and Nature do nothing in vain.

2. Prop. The end of all deſigns p. 33and actings (at leaſt in every reaſonable nature) is ſomething that is good, either truly ſo, or in appearance, (ſee before Sect. 4. about the beginning) hence is good in general defined to be that which all do deſire **Id quod omnia appetunt. Ariſt. 1. Eth..

3. Prop. The laſt end of all motions and actings in every reaſonable nature, is the chiefeſt good: All, even natuturally deſiring to be bleſſed and happy **Scot. in 4. Sent. …iſt. 49. Q. 9., though many doe not diſtinctly know what happineſs is, or which is the way to it.

4. Prop. If there were no blindneſſe in our underſtandings, that we could with clearneſſe apprehend what the chiefeſt good were, nor any perverſity in our wils to rebel againſt the dictates of our underſtandings, wee ſhould then particularly and diſtinctly aim at it, and reſt in it.

5. Prop. This chiefeſt good is God; being good naturally, independently, perfectly; and the onelyonly cauſe of all that good, which is any where elſe.

6. Prop. God perfectly and diſſtinctly knows himſelf to be the chiefeſt p. 34good **Aq. part 1. Q. 14. Art. 2.3., his underſtanding is infinite, Pſal. 147.5. From all which it ſeems to look like an impoſſibility that God ſhould aim at, or reſt in any thing as his laſt end but himſelf. This is the Second. The bleſſedneſs of God himſelfe is the enjoyment of himſelfe before any thing elſe was, he was the bleſſed God, neither hath he received any addition to his happineſſe by the things which he hath made.

Thirdly: The greateſt miſery of the damned in hell is, that they are denyed the enjoyment of God **Biel expoſit. Can. miſſ. lect. 33. e.; this is enough to make a hell of it ſelfe, yea it hath ten thouſand hels in the womb of it. What is that darkneſſe which the damned are threatned to be caſt into? not the abſence of the light of the Sun; for the Saints in heaven have not this light, becauſe they need it not, and how ſhould ſuch a darkneſſe be any puniſhment to the condemned Angels, who never made any uſe of ſuch a light? It is rather the abſence of the light of heaven, which is God himſelf **See Willet Synopſ. cont. 20. Q. 5.. Surely that the damned are p. 35ſaid to weep and to gnaſh their teeth, doth proceed from the greateſt of their torments, which Chriſt tels us ſhall be from this, when they ſhall ſee Abraham, and Iſaac, and Iacob, and all the Prophets in the Kingdom of God, and they themſelves thruſt out, Luke 13.28.

Puniſhment of ſenſe, though it be infinite as to the duration of it, yet as to its extremity we may have leave to judge otherwiſe: for if it were infinite (not to mention how inconſiſtent this would be with that diverſity of degrees in the pains of hell, which (with good countenance from Scripture **Mat. 11.24. Mat. 23.14, 15. Luk. 12.47, 48.Matt 11:24Matt 23:14Matt 23:15Luke 12:47Luke 12:48) is by many beleeved;) it would follow that God could not puniſh them a jot more, but it is a medium by which we are wont to prove the Lords omnipotency, that he never doth ſo much in reference to the creature, but that he is ſtill able to doe more **Zanch. de nat. Dei, l. 3. c. 1. q. 3.: So what the damned ſuffer in their pain of ſenſe is but a finite evill, what they are excluded from in their pain of loſſe, is an infinite good. 'Tis in Gods power p. 36to lay upon them a greater evil than what they ſuffer, 'tis not in his power to deny them a greater good than what they want.

SECT. VI. Firſt Uſe, for information.

LEt us from this Doctrine in the firſt place, ſee what may be concluded for the better information of our judgements. It follows,

Firſt, That God is of a tranſcendent and infinite goodneſſe; both

1. In himſelfe: Many good things doe we read of in the Scripture, and of many perſons that are paſſed under that character **Act. 11.24.Acts 11:24, and yet we are told again, that there is none good but one, that is God, Mat. 19.17. Are there contradictions in the Scripture? or is not this the meaning, that goodneſſe is not any where at the rate that it is in God? 'Tis in God originally, 'tis in the creature but by way of participation; p. 37in him as in a fountain, in them but as in a veſſel; in him univerſally, in them but to ſome purpoſes; in him an ocean, in them but a drop; theirs ſo deficient that they need ſomething elſe to their happineſſe in earth; Gods ſo full, that we ſhall need nothing elſe to our happineſſe in heaven. How tranſcendently good is our God, that even in heaven it ſelf nothing but himſelf can make us bleſſed! we have none in heaven but him, Pſalm 73.25. and,

2. To all his people, that he will beſtow himſelf upon them: What he promiſed to the Father of the Faithfull he will make good to all his children, he will be our exceeding great reward, Gen. 15.1. not cauſally in giving other things, but formally in giving himſelf, the reward and the rewarder ſhall be all one: Said the Angel to Abraham, Now I know that thou feareſt God, ſeeing thou haſt not withheld thy ſon, thine onelyonly ſon from me, Gen. 22.12. May we not a little vary the expreſſions, and ſend them back again? p. 38Lord, now we know that thou loveſt man, ſeeing thou doeſt not withhold thy ſelf, thine own ſelf from him. Let out your underſtandings to the uttermoſt, and conceive if you can, what, and how great a good that is which is God himſelf **Aug. in manuali cap. 33. Quantū & quale eſt illud bonum quod deus eſt..

Secondly: That of thoſe things which are afforded us here below, in ſuch of them there is moſt of happineſſe, in which there is moſt of the enjoyment of God. In his Ordinances eſpecially is God wont to communicate, and to offer himſelf to be enjoyed, there's his preſence in the midſt of us, Mat. 18.20. there he walks, Apoc. 2.1. there his beauty is to be beheld, Pſal. 27.4. the God and King of his Saints may be ſeen going in his Sanctuary, Pſ. 68.24. here is moſt of God; and ſee if the Scriptures doe not place here, upon this account, moſt of happineſſe, Pſal. 65.4. **Ministerii externi commendatio diligenter hic eſt obſervanda, &c. Mollerus in locum.Bleſſed is the man whom thou chooſeſt, and cauſeſt to approach unto thee, that he may dwel in thy Courts, he ſhall be ſatisfied with the goodneſſe of thy houſe; even of thy holy p. 39temple. Read the 84 Pſalm, and if David may be judge there is more of heaven in the Ordinances, than can be enjoyed any where elſe, till we come thither.

Thirdly, That thoſe men give us a falſe draught of heaven, who doe not place it in the enjoyment of God. The Heathens had their Elizium **— per amplum mittimur Elyzium. Virg. Aen. 6. v. 744., where they ſuppoſed good mens ſouls to take up their habitation **Vbi piorum animae habitant., which ſome place in the earth, ſome in the Firmament, others in the ſphere of the Moon, full of all delights that are imaginable **Vives in Aug. in civit. dei. l. 21. c. ultbut theſe poor ſoules knew not God. The Turks have their Paradiſe where they expect a felicitie in the enjoyment of ſilken Carpets, pleaſant Rivers, fruitful Trees, beautiful Women, Muſick, good cheere, and choice Wines, precious Stones, Gold and Silver, Plate, and ſuch conceits as theſe **Roſſe View of all Religions, §. 6. p. 146.. And what have **Vid. Martiniū de verâ Religione in 8vo. p. 119.120.ſome dream'd of even amongſt Chriſtians? Sure ſome of a foreign a return of the ſoul into another body; ſome of an eternal life, ſomwhere out of the kingdome of p. 40God; others of a happineſſe made up of ſenſuality and the pleaſures of the fleſh, and many ignorant perſons called Chriſtians amongſt us, have but a very little more refined apprehenſions of the joyes of heaven; ſuppoſing them no others than may very near be enjoied by the beaſts of the field. This is a happyneſſe fancied by thoſe who cannot taſt what God is, which muſt firſt be done, before we can ſo much as gueſſe what heaven is.

Fourthly: That amongſt thoſe many pretenders to a deſire of going to heaven, the greateſt number do it either not knowingly, or not heartily; for as much as they deſire not the enjoyment of God. Is this a ſlander? oh how contentedly, how joyfully ſhould I doe penance for reporting it, did it not appear to be a ſad truth.

1. In ſome by their proclamation of defiance to the ordinary means and waies of enjoying God; and are not the Ordinances of the Goſpel ſuch? and how ſufficiently theſe have been mocked, and buffeted, and ſpit upon, p. 41is too well known. Yea have there not been clamours that they might be crucified? How many will not at all own them, how many doe ſeldome or never uſe them? there be a woful number that will have nothing to doe with preaching, or praying, that will not ſo much as call upon God once or twice a day in their families, you cannot mention an ordinance, but they are above it; doe theſe men deſire to enjoy any communion with God, who will neither hear him, nor ſpeak to him? yea not ſo much as bid him good night, or good morrow?

Object. There be many good people, who doubtleſs deſire to enjoy God, who own not the Ordinances, &c.

Sol. To that fancy of enjoying God here without Ordinances, I may ſpeak ſomething when I ſhall come to the ſecond Doctrine, Sect. 2. In the mean time, as to the goodneſs of the perſons, I ſhall lay before you theſe four particulars.

1. Perhaps all the teſtimony they have of their goodneſſe is from themſelves, p. 42or from others very near of the ſame character, or at beſt from the miſtaken charity of ſuch as are godly indeed. However

2. This is no expreſſion of their goodneſſe, being a ſin againſt the precepts and directions of the Goſpel. See 1 Theſ. 5.17.20. Heb. 10.24.

3. 'Tis not a goodneſs that good men formerly were wont to be guilty of. David was not. See Pſal. 27.4. and 84.1, 2, &c. and 122.1. If theſe three, Noah, Daniel, and Iob were here, they would not do ſo. See 2 Pet. 2.5. Dan. 6.10. Iob 23.12.

4. 'T was not accounted goodneſſe in the dayes of old, not in the time of Solomon, Prov. 28.9. nor of Iſaiah, Iſ. 30.9, 10. nor of Ieremiah, Ier. 11.10. nor of Chriſt, Luke 11.28. nor of the Apoſtles, Acts 13.46. Wee muſt finde out a new definition of goodneſſe, or ſome other way to expreſſe ours than by laying aſide the Ordinances of God.

2. In others, by their trading in thoſe practices which they cannot expect p. 43the enjoyment of God in. There be divers (even among pretenders to Religion) who walk licentiouſly and looſely, ſpending a great part of their precious time, in rioting and drunkenneſſe, chambering and wantonneſſe, for whom the Apoſtles character of thoſe whom he could not mention without teares is as fit as if it had been made for them, Phil. 3.18. Doe theſe men deſire the enjoyment of God, who daily put themſelves into an incapacity of it? are not theſe practices works of darkneſſe, Rom. 13.12? and is not God light, 1 Ioh. 1.5? and what communion between theſe two, 2 Cor. 6.14? Pray read 1 Ioh. 1.6. and chap. 2. ver. 4.6.

Fifthly: That the greateſt enemies that a people can have, are ſuch as would ſtrip them of the meanes they have of enjoying God. See what brake Ely's neck, and his Daughter in laws heart, 1 Sam. 4.18. &c. And what ingredients made up the Churches bitter Lamentations, Lam. 2.6, 7, 9. Thoſe are none of our friends who would p. 44put us into ſo ſable a dreſſe, to mourn over the Funerals of our Religion: Or if you will needs ſay you are, we beſeech you expreſſe your friendſhip to us ſome other way.

SECT. VII. The ſecond Uſe, of Reproof to ſuch as place their happineſſe in the enjoyment of the world.

IF our higheſt happineſſe be in the enjoyment of God, where ſhall we finde, or how ſhall we make a reproof ſharp enough for their folly who place it in the enjoyment of outward things? whether there be any ſuch or no, I ſhall no otherwiſe determine than by leaving every Reader to an application of theſe three things, viz.

Firſt: Doe we look ſo farre as, and no further than the world, in our thoughts, ſtudies, deſignes, &c. then is the world our happineſſe: if we p. 45thought it to be in any thing beyond it, we would look further; 'tis as poſſible not to be, as not to look every jot as far as we ſuppoſe any happineſſe may be found.

Secondly: Doe we ſpend more of the ſtrength and ſpirits of our ſoul for the world than we doe for God? hath it, not the ordinary actings, but the intenſion and utmoſt vigour of our hearts? our operations ſtretched to the higheſt pin? ex. gr. the higheſt ſearch of our invention to finde out means to get it? the higheſt reach of our reaſon and judgement, to determine whether this or that (ſuppoſe this ſin, or that duty) be the neareſt way to it? the exacteſt ſtrain of our diligence to act according to this prudent determination? Doe we move towards it with the ſtrength of our affections? And be our feares and jealouſies never ſo deep concerning any thing, as, leſt we ſhould miſcarry about it? doubtleſſe the mind would not be carried out at ſuch a rate, after any thing leſſe than a ſuppoſed happineſſe; p. 46where all our heart is, there is all our treaſure.

3. Are we wont to deliberate about owning of our God? whether it be ſafe, prudent, advantageous? but to be reſolute, and never put it to the queſtion, about proſecuting the things of the world? then aſſuredly is the world our utmoſt end; the very top of our felicity, it never comes under debate whether that which is our laſt end ſhould be purſued, or no **De fine non eſt aeliberandum.. If any of us be found in this predicament, the Lord make us ſee our folly, to expreſſe it is not poſſible. Can any of theſe things here below make us happy? I ſhall call you out no further then experience. Is happineſſe

1. In Riches? I doe not remember you of their **Luke 8.14. 1 Tim. 6.10.Luke 8:141 Tim 6:10thorns whilſt they ſtay; nor of their wings **Prov. 23, 5.Prov 23:5, to be gone. OnelyOnly you may not forget him who had more wealth than he knew what to doe with, to have died a fool, Luke 12.17.20.

In Pleaſures? which way then went Dives into that place of torments, Luke p. 4716.23.28? And what beaſt is it that may not be accounted happier than we?

3. In honours? no Engliſh man, I hope, is ſo ſimple as to beleeve it, who hath ſeen the fountain of it dropping its laſt upon a ſcaffold, and moſt of the veſſels fill'd by him, emptied into the duſt. If you labour for theſe things, or ought elſe of the like nature, you labour for the wind, Eccl. 5.16. And to lay out for it time, ſtrength, ſpirits, wit, wiſdom, body and ſoul, muſt needs be a folly of the firſt magnitude.

p. 48SECT. VIII. The third Uſe, of Exhortation.

LEaving then out of our hearts thoſe vain things that cannot profit us, let us be exhorted to fill them up with that which can, ſcorning to waſte our ſpirits about the enjoyments of the world where happineſſe is not, let us employ all our ſtrengthin labouring after the enjoyment of God, where it is, the more we can poſſeſſe of this, the more we have of heaven. 'Tis doubtleſſe our ſin as well as miſery, that we ſhould need any motives to ſuch a duty, indeed to ſuch a priviledge as this is; but becauſe we doe, I ſhall lay down this one, viZ.

The tranſcendent excellency of this enjoyment above all others, and that both in regard of

1. The Object, God.

2. The Act, Fruition.

Firſt, in regard of the Object, God. In whom

p. 491. There is nothing that is not amiable, and deſireable; whatever is not good, perfect, excellent, to be ſure that is not God. Divine beauty is unmixt, look upon the choiſeſt of the Creatures, **Eſt aliquid quod ſe dedecuiſſe putes.and if there be beauty, there be alſo blemiſhes; not ſo our God, you cannot attempt to deſcribe him, but removing from him all imperfection: If all beauty cannot draw out our ſouls, and melt them into ardent deſires of fruition, then nothing can.

2. There is in God every thing that is good and lovely. Divine beauty is compleat and perfect, there is nothing in the world for an affection to cloſe with, that is not in him: If it be Greatneſſe, and Power, and Glory, and Victory, and Majeſty, they are all his, 1 Chron. 29.11. If it be peace he is the very God of it, 1 Theſ. 5.23. If it be wealth, the Heaven, even the Heavens are the Lords, Pſal. 115.16. If it be love, God is love, 1 Ioh. 4.8. and what ever elſe you can imagine that is deſireable.

p. 503. Theſe and all perfections elſe are in God, in an unparralleld way of eminency, not of the ſieze they are in us; that one Volume contains more, then the ſeveral editions of all the creatures, that are under Heaven, or in it: what is ſcattered elſewhere is but a drop to this Ocean. We may ſpeak exceſſively of other things, but not of God.

4. The Beauty that is in God, is permanent, 'tis everlaſting, not fadeing and periſhing as the Creatures is, out of whoſe garden every day plucks a flower **Florem decoris finguli carpunt dies.. Yea, the Heavens themſelves, which for their preheminence of beauty, are called, praeſtantiſsimum Corpus, a moſt excellent piece indeed, and are by ſome ſuppoſed to conſiſt of **Ex quintâ eſſentiâ.a finer matter then any of the four Elements, which go to the making up of other beauties; even theſe glorious bodies ſhall wax old as doth a garment, &c. Heb. 1.11. tis God only that hath immortalitie, 1 Tim. 6.16. and in whom there is no variableneſs, &c. Jam. 1.17.

p. 515. All the beauty and goodneſſe that is in the Creature, is of Gods putting there, and what ever is in the effect, is more eminent in the cauſ, how glorious is that Soveraign of the skies, the Sun, and that Queen of Heaven the Moon! There is beauty in the Heavens; how gallantly are they beſpangled with Stars! Ther's beauty in the Earth, how finely is it embroidered with fruits and flowers! There is beauty in men, women, &c. how much more is there in God that made them? that little that is in the channel doth many times extreemly raviſh us, and we are ſick of love till we can enjoy it, what ſhould not that doe that is in the Fountain? **Si ſic in creaturis laboremus quid in ipſo Deo?if the Creatures have ſo much, their maker cannot challenge leſs then all.

6. When we have ſaid and imagined all that we can of the excellencie of God, when we are ſwallowed up and and have loſt our ſelves under the contemplation of it, we come infinitely ſhort of what is indeed in him. **Nullus intellectus creatus poteſt deum cognoſcere ut cogn… ſcibilis, eſt Aq. par. 1. q. 12, Art. 7God is in all his glorious perfections incomprehenſible.

p. 52Now truly if there be nothing in God that is not deſireable, nor a want of any thing that is; if what ever we dote upon in the Creature, be no more then a ſpark to that ſun, and that too, let down from that Father of Lights; if all the beauty and goodneſſe we can ſee in him, be ſhort of what indeed it is, and all that is, be everlaſting, to ſupply ſufficient matter for our delight and complacencie to all eternity; how excellent is the enjoyment, when this God ſhall be the Object of it.

2. In regard of the Act, Fruition, which (as we have ſeen already **Sect. 2.) is a cleaving unto God by love, for his own ſake, as the choiceſt emanation of the ſoul, is love; ſo of all loves that which pitcheth upon God, which is then in its higheſt glory and excellencie, when it carryes out the ſoul after him, for his own ſake; for the good that is in him, rather then the good that comes by him. This love hath moſt of excellency in it, whether you look upon.

1. The kind of it.

2. The degree.

p. 53Firſt, Its a love of a Nobler kind, flowing from higher principles, refined from thoſe dregs that lie at the bottom of other loves. Ex. gr.

1. We may love God meerly becauſe he is able to do us good, having all in him, that is wanting in us. This is but Amor indigentiae, a neceſſitous love, and hath ſomething of ſelf in the compoſition of it, and we may

2. Love God meerly that he may do us good; This is Amor concupiſcentiae, a mercinary love, as like to theirs as it can look who followed Chriſt for loaves, Ioh. 6.26. and is not ſo much a love of God as of our ſelves, and we may

3. Love God becauſe he hath done us good, given us health, peace, &c. this at beſt is but Amor gratitudinis, a thankful love, and may eaſily flow even from a good nature; but the love that is in Fruition, is of another character, when God is loved for himſelf. Then.

1. The deſires of the ſoul are carryed out after him with a large wing, p. 54thirſting after him as a dry and parched land for rain, Pſal. 63.1. and panting after him as the chaſed heart for the brooks of water, Pſal. 42.1. to whom ſhe thinks ſhe can never be near enough; and there is not any way of Communion that ſhe doth not ardently long to meet him in. To ſee him, and to gaze upon his beauty as long as ſhe lives, Pſal. 27.4. To hear him, his mouth is moſt ſweet, his lips are like Lillies, and every ſyllable is Myrrh that droppeth from them, Cant. 5.13.16. To be in his arms, one hand muſt be under her head, and the other muſt embrace her, Cant. 8.3. Yea, to be in his very heart, and to be ſet there as a ſeal, Cant. 8.6. Yea all the familiarities that God affords her here doe not ſatisfie; to be in the body is to be at too great a diſtance, and is upon that account a burden that ſhe groanes under, 2 Cor. 5.4. A diſſolution is lookt upon as far better, Phil. 1.23. towards a fuller enjoyment of him, no pace will ſerve but the ſwifteſt, Cant. 8. ult. and her prayer is not onelyonly Come Lord p. 55Jeſus, but come quickly, Apoc. 22.20.

Where art thou Lord (ſaith Auguſtine **Soliloq. cap. 1.) why doeſt thou hide thy face? Perhaps thou wilt ſay, No man ſhall ſee me and live: Eia domine moriar, ut te videam, if that, Lord, be all, let me dye upon that condition. This now is amor unionis, a deſire of enjoying God as immediately as we may. When God is loved for himſelf, Then

2. The ſoul is poſſeſſed with a full contentment in God, as portion enough, Pſal. 16.6. She will ſee more in him than in all the world beſide, and there will reſt **Ama illud bonum in quod ſunt omnia bona, & ſufficit. Aug. manual. c. 34(ſee before Sect. 2.) this is amor complacentiae, a love made up of nothing but delight. And

3. The ſoul will be inclined to all poſſible compliance with God, that love which tyes us to him for his own ſake, is an imperative affection, it will lay us at his feet, 1 Cor. 13.7. it will never give us leave to ſay of any duty that God commands us, that it is either dangerous, ſee Dan. 6.10. Acts 4.18, 19. or **Quid non cogit amor? nihil amantibus durum nullus labor difficilis.difficult, Joh. 20.15. or tedious In eo quod amatur, aut non labor laboratur aut amatur., Gen. 29.20. 1 Ioh. 5.3. or unprofitable, p. 56of ſo excellent a kinde is this love of God; 'tis amor amicitiae, a friendly love. And

Secondly; for the degree of it, it is a raviſhment of ſpirit, **Raptus ex intuitu divinae pulchritudinis ortus.even unto ſickneſſe, Cant. 2.5. begotten by a contemplation of divine beauty; 'tis amor inebrians, prevailing upon the ſoul even to a ſpiritual drunkenneſſe; 'tis love intended to the uttermoſt, the higheſt ſtrain that the heart can reach unto: Other things doth ſuch a ſoul think may be loved too much, but the meaſure by which ſhe loves God, is to love him without meaſure; 'tis love as hot as fire, not glowing a little in the aſhes, but affording moſt vehement flame, Can. 8.6. nay heat in fire may be put out by a little water; many waters cannot quench this, Can. 8.7. as it was ſaid of Laurence frying upon the Gridiron **Segnior fuit ignis, qui foris uſſit, quā qui intus accendit., The fire without was leſse than the flame within; 'tis a love that moves our bowels which an ordinary qualm of affection can never doe, Cant. 5.4. Such impreſſions can it make upon beleevers, when it is duly acted, who p. 57doe bear about upon their ſoules (as Paul did in his body) the marks of the Lord Jeſus, Gal. 6.17. but we cannot yet give over ſo ſweet a theam, let me offer you a further taſt of its excellencie in theſe four particulars.

1. God himſelf takes it into his proprieties, if it be not rather his very eſſence; God is love, 1 Joh. 4.8. and God is nothing but what is excellent.

2. It is the womb of all duties elſe which we owe to God, and 'twill bring them forth as occaſion ſhall be offered, as Auguſtine **Domiue dilige, & fac quicquid vis.ſaid to Chriſt, God doth freely ſay us, First love me, and then do what you will.

3. All our abilities, all our doings and ſufferings will finde no entertainment above, unleſſe this love of God give them a certificate, that they came from her. See 1 Cor. 13.1, 2.

4. 'Tis ſomething that this will continue to be a duty, when moſt duties elſe ſhall be obſolete, and out of date; they are practicable on earth, this in heaven. They have their time, this its eternity.

p. 58Now if there be ſo much of excellency in the Object, God, and in the Act, Fruition, this is motive enough, if the Lord will vouchſafe to ſet it on, to aſpire after the enjoyment of God, above all the enjoyments elſe that are under the Sunne.

p. 59SECT. IX. Some brief Directions as to the forementioned Duty.

IF the Saints would be as much in heaven as is here poſſible, and grow up more and more in this unſpeakable happineſſe of enjoying God, they muſt follow theſe directions.

Firſt, you muſt endeavour to encreaſe your knowledge of God, and your acquaintance with thoſe excellencies that he is cloath'd withall. Much of that time which you ſpend in the ſtudy of other things, will be very well worth the redemption to be laid out upon this. **Incognitum non poteſt amari. Aug.What you doe not know, you cannot love, what you doe not love, you cannot ſo much as deſire to enjoy. There muſt be ſome appreſion of the object before there can be any motion of the faculty toward it. See before Sect. 2.

Secondly, you muſt endeavour to get and maintain an aſſurance of your p. 60intereſt in God; give all diligence to put this out of queſtion, 2 Pet. 1.10. If there be never ſo much beauty, goodneſſe, love, power, grace, holyneſſe, &c. in God, you can never enjoy it, in caſe it be not, or you think it is not there for you. Fruition doth preſuppoſe propriety, and ſome knowledge of it. He that is in his ſins God will not own him, and he that is in Chriſt, and yet doubts it, will not eaſily be perſwaded to own God; and be ſure to build your aſſurance upon good grounds. I have read of a melancholy man, that ſuppoſed all the Ships in ſuch a Haven to be his own **Thraſilaus putavit omnes naves in Pireum portum appella ntes ſuas eſſe.; and of a Gentlewoman in Mantua, who would not be perſwaded but that ſhe was married to a King **Marcel. Donatus de hist. med. mirab. l. 2. c. 1.; as that poor man enjoyed thoſe veſſels which he had no title to an inch of, and that woman the husband whom ſhe never ſaw, ſo doe thoſe men God who have no intereſt in him but in a dream.

Thirdly, abate of your deſires to enjoy other things. Love not the world; that is, Let not your hearts go p. 61out immoderately after it; if any man doe ſo, the love of the Fathers is not in him, 1 Ioh. 2.15. A River let out into many channels, muſt needs run the ſhallower in ſome. 'Tis grown into a Proverb, that thoſe perſons who love over-many, are never wont to love over-much **Alterius vires ſubtrahit alter amor.. The love of God and of the world are like two buckets in a Well, while one goes up the other goes down. We muſt leak our hearts, and let out all that is too much of our love to the world, they will then be the better at leiſure to contemplate the beauty, and to be raviſht with the excellencies of our God. Shall we ſuffer any thing to be competitors for our hearts with him? What is the enjoyment of a wife, a child, a friend, an eſtate, an office, a command, to the enjoyment of a God? Indeed what is any thing to him, before whom all the Nations of the world are leſſe than nothing, Iſa. 40.17?

Fourthly, walk cloſe with God; the nearer you walk up to him, the more you are like to enjoy of him. More particularly,

p. 621. Walk lovingly: Let all your doings be done in charity, 1 Cor. 16.14. Let Gods love in your ſouls be as a weight in the ſcale **Quod eſt pondus in librâ, hoc eſt amor in animâ., carrying all your deſignes its own way. Let this love be the poize of all your actions, and goe no other way but whither this ſhall lead you **Amor meus pondus meum, illo feror, quocunque feror.. Draw out the exerciſe of this grace, as far upward toward God as you are able. Love is a ſociable affection, it will carry you into the company of God, and bring him into yours; you are promiſed ſo much in Ioh. 14.23. If a man love me, my Father will love him, and we will come unto him, and make our abode with him.

2. Walk beleevingly: Keep your eye of Faith as open as you can; you have no way elſe of ſeeing him who is inviſible, Heb. 11.27. Neither is God wont to dwell in our hearts but by faith, Eph. 3.17. If this eye of our ſoul be ſhut or drowſie, we may ſay with Auguſtine, Mecum eras, & non eram tecum, God was with us, but we were not with him. We can have no converſe, even with thoſe friends that p. 63are about us, whilſt we are aſleep. In a word,

3. Walk holily: This is to walk with God, Gen. 5.24. and to have our converſation in heaven, Phil. 3.20. then is God moſt enjoyed, when a gracious life ſhall goe along an equal pace with a gracious heart; if the Saints cannot ſin themſelves out of Gods favour, yet they may out of his familiarity. How often in Scripture is peace, and comfort, and the enjoyment of God, promiſed unto his people in a way of holineſſe? See Pſal, 50.23. Galat. 6.16. Phil. 4.8, 9. Pretend what you will you converſe but a little with God, who converſe much with ſin. See 2 Cor. 6.16. 1 Ioh. 1.6, 7.

p. 64SECT. X. Of the enjoyment of God in Ordinances.

BEcauſe the moſt ordinary way of Gods converſing with his Saints here in the body is by his Ordinances, as we have in part ſeen before Sect. 6. I ſhall enquire briefly into the cauſes why the Saints many times enjoy ſo little of God in them, that they may ſee and remove thoſe abatements of their felicity. Is it not

1. Becauſe we doe not ſeek God in his Ordinances? but think we may enjoy as much of him any where elſe? To how many are the Ordinances of God as indifferent things? If once it become indifferent to men, whether they eat and drink, or not; no wonder if they find neither their palats pleas'd, nor their bodies nouriſhed.

Qu. May not God be enjoyed, his goodneſſe, love, and ſweetneſs taſted, out of Ordinances as well as in them?

p. 65Sol. If this may be, yet ſee whether.

1. It be to be injoied by thoſe that neglect his Ordinances? What did the King do, when ſuch as were invited to his feaſt made light of it, did he carry, or ſend his Proviſions after them, that they might fare as well at their Farms, and Merchandize, as at his Table? you will find it otherwiſe, if you read Mat. 22.7. Or,

2. It be ſo much of God as is wont to be injoyed when we meet him in his Ordinances? if it be, why have not the Saints been contented with it? ſee Pſal. 27.4. and 48.9. and Pſal. 84.1, 2, &c. places that may better be taſted then explained. Or,

3. It be not rather a re-taſting, and relliſhing again of that ſweetneſſe and comfort which was left upon the Soul, when God in his Ordinances communicated himſelf unto us, a making good of that gracious promiſe of Chriſt, in Joh. 14.26.

Ob. But divers Saints that do conſtantly uſe the Ordinances, do yet complain p. 66how little of God, they injoy in them.

Sol. This perhaps may be:

2. Becauſe we do not ſeek God there; or not ſeek him principally, poſſibly we reſt too much in them, and do not ſend up our ſouls to God thorow them, we do not carry our hearts high enough, but are ready to take in ſatisfaction meerly from the work done, ſeeking that in the Ordinances, which we ſhall never find but in God. Let us rectifie this miſcarriage, we ſhall not undervalue the Ordinances to account them empty things unleſſe God fill them, Wells of Salvation, but no Water there for us, Breaſts of Conſolation, but Dry ones, no milk for us, unleſſe we can taſte and feed upon God in them; if we would injoy our God, we muſt be pleaſed with nothing, no not in the Sanctuary, unleſſe we can ſee our God, and our King walking there, Pſa. 68.24. Or,

3. Becauſe we do not ſeek God in all his Ordinances; ſome Chriſtians are altogether for private Ordinances, p. 67and do deſpiſe the publick; ſome for publick Ordinances, and neglect the private, if we will not meet God in one, can we expect that God ſhould meet us in another? if we neglect Chriſts company in the midſt of two or three in private, Mat. 18.20. may he not walk in the midſt of the Candleſticks in publick, & not ſuffer us to ſee him? Apoc. 1.13. pray conſider that thoſe Saints who have ſought God in all his Ordinances, as their duty, have found him in every one of them to their comfort, ſee Pſal. 42.4. and 63.5, 6. Cant. 3.1, 2, 3, 4. Or,

4. Becauſe we do not ſeek God there after a due order, 1 Chron. 15.13. with that frame and temper of ſpirit, that preparation of Heart and Soul which is requiſite. Perhaps

1. Prepoſſeſſed, too full, and too wel ſatisfied with ſome thing elſe, now truly **Intus existens prohibet alienum., if the Stomack be ful, though it be but with husks that the Swine do eat, it will taſte but little ſweetneſſe, even in that bread which is in our fathers houſe: Or

p. 682. Without prayer, that God would let fall influences from himſelf, thorow his Ordinances upon us, do not we know that God expects ſome imployment, as he is a God hearing prayers? Pſa. 65.2. Ezek. 36, 37. We have not, becauſe we ask not, Jam. 4.2. can we expect, that God ſhould look upon thoſe that will not ſo much as ſpeak to him?

This for the firſt part, our higheſt happineſſe is the injoyment of God, we muſt now conſider the quality of that injoyment.