Heaven Upon Earth, Sermon · Part
DOCTRINE.
So that the Doctrine is, To enter into acquaintance with God. This Propoſition ſtands forth to the view of every eye, that it is the Duty of man to be acquainted with God.
Now the firſt thing that is before us to require after, is, What this acquaintance with God is. Secondly, to evidence and clear it to be the Duty of man to acquaint himſelf with God. Acquaintance with God implyes ſeveral things.
1. It ſignifies a full and determinate knowledge of this Truth, that there is a God, and ſo to know him, as to his Nature, diſtinct from all other beings.
There is a three-fold Knowledge of God.
1. A Rational.
2. A Natural.
3. A Supernatural.
Firſt, there is a Rational knowledge of God, which is a clear diſcovery of an Almighty, All-ſufficient Cauſe of all things, which is attained by a Reaſonable diſcuſſing Power of the Soul, which argueth from things that are viſible and ſenſible to an inviſible and ſelf-principled Cauſe of all things. Man found himſelf brought into the world furniſhed with an innumerable variety of Creatures, and none of theſe having power to make it ſelf; we ſee likewiſe ſuch an accurate order in every particular Creature; and in all the Creatures one with another, that we cannot but ſee clearly that there is a Supream Almighty Cauſe of all things, who hath by his power, brought forth all things into being: who is likewiſe the moſt wiſe Agent, who by his unſearchable wiſdom, hath curiouſly framed every Creature, and by his wonderful counſel hath ſet them in ſuch an order, that they all ſerve one another, till at length they all meet in man, as in the common center.
Secondly, there is a Natural knowledg of God, which is the inward touch, and mental ſenſation of a Supream Righteous Judge, to whoſe trial we feel our ſelves under an unavoidable bond, in doing good and evil. This is that which is commonly called Conſcience: this a man finds in himſelf if at any time he have committed any ſecret ſin whatſoever, which none in the world knows but himſelf: he feels it to be a preſſure upon his ſpirit, as being under the examination of a power ſuperior to himſelf. Now this is nothing elſe but a ſecret impreſſion that God hath made of himſelf upon the minds. of Men, by which man is bound to ſtand before the Tribunal of God. Theſe two ways of knowing of God were very clear to man in his perfect ſtate, but ſince the fall of man they are much weakened, and decayed. But,
Thirdly, There is a ſupernatural way whereby we come to know God which hath repaired our loſs by Adams ſin, and that is by Gods extraordinary Revelation of himſelf in his holy Scriptures: by theſe, we may come to have a more clear diſtinct knowledge of God, both that he is, and what he is. To theſe three ways of letting in the knowledge of God into the ſoul three mental Acts of the ſoul do anſwer.
Firſt, A Rational Diſcourſe, by which we find out God by the Creatures.
Secondly, An inward ſenſation which feels God as juſt in good and evil.
The Third mental Act is Faith, which for its Foundation hath the Word of God.
There is a Fourth way of knowing God which is by experiment; which is when God manifeſts himſelf to his peculiar ones, and lets out the knowledge of himſelf to their Souls; as when the Sun breaks forth with a bright ſhining in a cloudy day: but this belongeth rather to another head.
Thus you ſee the firſt thing imployed in this acquaintance with God, which is the loweſt.
Yet how many are there that have little acquaintance with God in theſe ſigns? May we not come to many who profeſs they know God, and yet among all their thoughts, they have had few or none to ſatisfie themſelves concerning him? How groſs are the apprehenſions of ſome concerning God? Some men reſiſt and ſtifle that Natural knowledge that they have of God, ſuch as thoſe, Rom. 1.20. they did not like to retain God in their knowledge, and God gave them over to a Repeobate mind, or a mind void of judgment, as the word ſignifies. Others have lived all their days upon the bounty and goodneſs of God, and yet have not been led by the ſtreams to the Fountain, from which all hath flow'd. Others can buſie themſelves all their time in other things, and little inquire into the word of God, by which they may be led to the knowledge of him; But woe to thoſe on whom the fury of the Lord ſhall be poured out, becauſe they know not God, Jer. 10.23.
Secondly, Acquaintance with God, implyes frequent acceſs unto God. We do not uſually reckon our ſelves acquainted with any perſon, by a bare knowledge that ſuch a perſon there is, and that we are able to give ſome General Deſcription of him; but when we ſay we are acquainted with any, it is underſtood that we have been in ſuch a ones company, we have come to him, and been with him: ſuch is our acquaintance to be with God.
Under this Head I ſhall ſpeak,
Firſt, Of that ſeparation that is of the ſoul from God.
Secondly, Of the return of the ſoul to God.
Thirdly, Of the abiding of the ſoul with God.
Firſt, Of the ſeparation and diſtance of the ſoul from God. That corrupted eſtate in which every man comes into the world, is a ſtate of ſeparation from God. This diſtance is not to be underſtood as a Phyſical Natural Diſtance, for ſo God is near to every one of us by his Omnipreſence, & by his infinite Power, ſuſtaining us in our being and actions, Acts 17.27, 28. Though he be not far from every one of us; for in him we live, move, and have our being. But this is to be underſtood,
Firſt, Of a moral ſeparation from God. There is a great ſtrangeneſs between our ſouls and God: we reckon our ſelves to have little to do with him, and to be very remotely concerned in him; we reckon that God takes very little regard of us, we look upon God as far from us, & we think God looks upon us as at a great diſtance; we love not God, and think that God loves not us.
Secondly, This ſeparation may be underſtood of a Judicial Diſtance, at which God hath ſet ſinful man from himſelf. Man is kept out from God, as being unfit to approach to him in his ſinfulneſs and impurities, and that is either in this life, in which condition every one is, till he be made nigh by Chriſt, and ſet before the Father without ſin in him; till they are born again of the Spirit, & juſtified, and ſanctified by Chriſt, Epheſ. 2.13. Ye that ſometimes were afar off, were made near by the blood of Chriſt. Here this Judicial ſeparation is the execution of that terrible ſentence, Depart from me ye curſed into everlaſting fire prepared for the Devil and his Angels, Mat. 25.41. Thus ye ſee the Diſtance at which man is from God, which is not Phyſical, but either Moral or Judicial.
Secondly, When we are thus ſeparated from God, if we will be acquainted with him, there is required a returning to God. Acquaintance doth neceſſarily imply an Union: Now where there was a former ſeparation and diſtance, there is required a motion to compliance, and a return either in both parties, or in one at leaſt; ſo that before ever we can be acquainted with God, there muſt be a forſaking our former diſtance, the ſeparation muſt be removed. Now God hath done what could be conceived, and beyond what could be expected towards the reducing of us, to an union with himſelf; whereas he might juſtly gave thruſt us away from him for ever, and never have given us liberty to come near him more, as being ſo filthy by ſin, that his Holineſs cannot endure us: yet he hath freely ſet open 2 door of hope for our return: he did not come thus nigh to Angels when they fell, but they were turned away from him, and are bound in chains of darkneſs to the Judgment of the great day: it is impoſſible for them to return any more. And ſo it would have been for us, had not God made it poſſible by an Act of Free Love; and he hath likewiſe revealed his willingneſs to receive us if we return, yea, his earneſt deſire, Turn ye, way will ye die? Yea, his rejoycing in our return, as a Father rejoyceth to receive a prodigal Son that hath departed from him. But that God ſhould go further, to cloſe with us while we retain our impurities, and remain at a diſtance from him, it is impoſſible, becauſe of the unchangeableneſs and ſimplicity of his Nature, and becauſe of the purity and exactneſs of his Holineſs; it muſt therefore neceſſarily follow, that a yielding and return muſt be on our parts, or elſe there is no poſſibility of compliance between God and us, after that we have forſaken him by ſin. And this is moſt righteous and equal; for man did forſake God, God did not forſake man; man made the difference; man ran away from God: God follows man as far as his Holineſs and Unchangable naturn will permit him; he calls to us to return, he is ready to meet and imbrace us in the arms of his Love, and to receive us into acquaintance with himſelf, as the Father in the Parable met his prodigal Son, Luke 15.20. He ſaw him afar off, & had compaſſion on him, ran and fell upon his neck and kiſſed him. Herein have we ſhadowed out to us the great readineſs of God to receive returning ſinful man; but as the Prodigal Son muſt return to his Father, ſo man muſt return to God. Now it is ſin that ſeparates between us and God, and keeps good things from us, Iſa. 59.2. Your iniquity hath ſeparated between you and your God, and your ſins have hid his face from you: Therefore while we cleave to our ſins, we are ſeparated from God: till we are ſeparated from our ſins, we cannot be united to God. Thus ye ſee our ſeparation from God, and our neceſſity of returning to God, before there can be any acquaintance with him.
Thirdly, To our acquaintance with God, is required an abiding with God. We reckon not our ſelves acquainted with any perſon upon the firſt meeting, or when there hath paſſed but a word or two between us; but it is ſuppoſed to acquaintance, that we have made a conſiderable ſtay with him; and have had frequent acceſs to him. Thus it is between God and us: we muſt not only come to him, but abide with him, or elſe we ſhall never be acquainted with him, Joh. 8.13. If ye continue in my Word, then are ye my Diſciples. So I ſay, if you return to God, and continue with God, then ſhall ye be acquainted with him indeed. Acquaintance, ſignifies not a bare Act, but a State or Habit. Now this is the difference between an Act and a State; that an Act is paſſing and is gone; but a State ſignifies an abiding and continuance. There may be a drawing nigh to God, without abiding and continuing with God, upon ſome deep Conviction, or ſtrange providence, or eminent danger; as it is ſaid, In their affliction, they will ſeek me early. Yet they may ſoon forget and forſake God. This is but a ſeeming and practical approaching to God, a drawing nigh in appearance, when the heart is far from God: but that approaching to God which makes acquaintance with God, is abiding with him. Thoſe that are acquainted with a ſpiritual life know theſe things what they are, and that they are the greateſt realities in the world; they know that ſometimes there is a greater nearneſs of their ſouls to God, they are ſenſible of the approaches of their heart to God; and of the withdrawing of their ſouls from God; they know what it is for the ſoul to feel the approaches of God, and his ſmiles ſill their ſouls with unſpeakable Comfort: And to feel God withdrawing from the ſoul, this clouds their joy, and makes them go mourning: They can tell you at ſuch a time they were brought unto his Banquetting-houſe, and his Banner over them was Love: They can tell you at ſuch time Chriſt came into his Garden to eat his pleaſant Fruits; at ſuch a time they heard the voice of their Beloved, ſaying, Open to me, my Siſter, my Spouſe, my Love, my Dove, my Ʋndefiled. And when the ſoul hath neglected this knock of Chriſt to open to him, that then he hath withdrawn: I opened to my Beloved, but my Beloved had withdrawn himſelf, and was gone. Theſe things are the experiences of a precious child of God, which I fear are little felt, and little known amongſt us: but where theſe things are not, there is no acquaintance with God. For,
Firſt, They do know him.
Secondly, They draw nigh to him, they have near acceſs to him.
Thirdly, They have intimate Converſe with him. This is another thing required to acquaintance. We are not ſaid to be acquainted with any perſon, unleſs we have had intimate converſe with him. We may be next Neighbours, and yet have no Acquaintance, unleſs our converſation hath been mutual. So it is between God and us; there may be a nighneſs between the Soul and God, and yet no Acquaintance between the Soul and God. We are nigh to God, in our dependance upon him, we are near to God by his immediate providence and ſuſtentation of us, and by his Omnipotence. There is a nearneſs to God by way of Dedication. As God ſet apart the Children of Iſrael to be a people near unto himſelf; ſo the viſible Church of God is nearer to him then thoſe that are not of the Church. There is a nearneſs of Dedication among us by Baptiſm. But all this may be without Acquaintance. There is therefore required to our Acquaintance with God, an intimate converſe with God. We have great converſe with thoſe who are of the Family, or ſociety with us. Now ſuch is our acquaintance with God, as thoſe who are of his Family. God is called the Father of the Families of all the earth: and the viſible Church is reckoned as Gods Family; but in a great Family there may be little Acquaintance with thoſe perſons which be of remote employments: but to acquaintance with God there muſt be ſuch a relation as implies familiar converſe. This intimacy that the people of God have to him, is expreſſed by the neareſt relations in Scripture. As Abraham is called The Friend of God. 2 Chron. 20.7. Jehoſhaphat prayes unto God, and ſaith, Art not thon our God, who didſt drive out the inhabitants of this land before thy people Iſrael, and gave it to the ſeed of Abraham thy friend for ever? And the Lord ſpake unto Moſes face to face, as a man ſpeaketh to his Friend, Exod. 33.11. John 15.15. Henceforth I call you not ſervants, but friends, for the ſervant knows not what his Lord doth; but I have called you Friends, for all things that I have heard of my Father, I have made known unto you. Now by Friend is commonly underſtood a ſtate of converſe and ſociety one with another. And this intimacy is expreſſed likewiſe by the relation of Husband and Wife, Iſa. 54.5. For thy Maker is thy Husband, Hoſ. 2.7. Then ſhall ſhe ſay, I will go and return to my Husband, for then was it better with me than now. By Husband there is meant God. And the whole Book of the Canticles is a relation of the mutual converſe betwixt God & his people, betwixt Chriſt and his Church, under the relation of a Bridegroom and his Spouſe. Now what converſe more intimate than between Husband and Wife? Such is that between a ſoul acquainted with God, and God. Again, this is ſhadowed out to us under the relation of a Father and his Children, 1 John 3.1. Behold, what manner of Love the father hath be ſtowed upon us, that we ſhould be called his ſons! And the holy Spirit is given to be the Spirit of Adoption in the hearts of Gods people, Rom. 8.15.16. Ye have received the ſpirit of Adoption, whereby ye cry, Abba, Father. The ſpirit it ſelf beareth witneſs with our ſpirit, that we are the children of God. What is ſignified by this Relation but a nigh union and intimate converſe between the ſoul and God? And this is neceſſary to our acquaintance with God, even intimate converſe with God. By this I mean a nearneſs of employment, when the Objects of our employments are the ſame, then are we ſaid to converſe with God, when we are employed about thoſe things wherein God is moſt. When there is, as it were, a mutual commerce and trading between the ſoul and God; man giving himſelf up to God, and God giving himſelf out to man; man taking up the intereſt of God, and God undertaking for the intereſt of man: theſe & ſuch like actings are the converſe which the ſoul hath with God. I ſpeak of things which the men of the world are not acquainted with; but thoſe that are acquainted with God, know theſe things, and upon the mention of them, their hearts leap within them. As face anſwereth to face in a glaſs, ſo experience anſwereth theſe things. When this ſtring is ſtruck, their hearts do harmonize; as when a Lute-ſtring is ſtruck, the other ſtrings of nigheſt concord with it move alſo. But theſe things are a myſtery to the world, and they ſay as thoſe of Chriſts word, We know not what he ſaith. And it is no wonder, for they are the actings of a Divine life, to which all are naturally dead, till they are raiſed to newneſs of life by the quickning of the ſpirit of God. But I proceed to ſhew what is meant by this acquaintance with God.
Fourthly, To this Acquaintance with God, there is required a mutual Communication. Where there is acquaintance between man and man, there hath been a mutual Interchange of conference and diſcourſe. Thus when the ſoul is acquainted with God, there is an Interchange of conference between God and the ſoul. The ſoul openeth its wants, breaths out its complaints, ſpreadeth its neceſſities before God; God openeth the treaſures of his love in his Son, the rich Mynes of his precious Promiſes, and the ſecrets of his good Will to the ſoul. Thus Pſal. 25.15. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant. Gen. 18.17. The Lord ſaith, ſhall I hide from Abraham the thing that I do? Thoſe that are friends and acquaintance, they will let out their thoughts and purpoſes one to another, & they gave out themſelves mutually into communion one with another. Thus Chriſts knocks at the door of the ſoul, Rev. 3.20. Behold, I ſtand at the door and knock: if any man hear my voice and open the door, I will come in and ſup with him, and he with me. Here is Chriſt offering himſelf to the ſoul, & the ſoul is to entertain him; at another time the ſoul goes to God, and God entertains it; God hath promiſed that he will open, Mat. 7.28. Knock and it ſhall be opened unto you; and to him that knocks it ſhall be opened. There are frequent actions among thoſe that are acquainted: And by theſe are expreſſed to us the acquaintance of the ſoul with God.
Now the Communications that are between the ſoul and God, are exceeding tranſcending all communications that are between mens acquaintance. Men may communicate their thoughts, their eſtates, their aſſiſtance to one another; but they cannot communicate their life, nor their nature, nor their likeneſs, but ſuch communications there are between God and the ſoul that is acquainted with him. All being is a communication from God the firſt being: nay, the ſeveral degrees of being, have ſeveral communications from God, ſome greater and ſome leſſer, ſpiritual beings have a higher communication then natural; but Gods higheſt communications have been to man in that myſtical Union of the Divine Nature to the Humane Nature in Chriſt, and next in the myſtical Union of the Sons of God to Chriſt, and in him to the Father. Thus Chriſt is ſaid to live in us, Coloſ. 2.20. I live, ſaith Paul; yet not I, but Chriſt liveth in me. Thus Chriſt prays the Father for his Children, that they may be one, as thou Father art in me, and I in thee; that they be one in us, Joh. 4.17, 21. & Joh. 1.15, 16. Whoſoever ſhall confeſs that Jeſus is the Son of God, God dwelleth in him, and he in God. He that dwelleth in love, dwelleth in God, 2 Pet. 1.4. We are ſaid to be partakers of the Divine Nature. This expreſſion implyes high communication of God to man. Again, there are high acts of communication from man to God (for though God receives not from man, yet man is to act as giving out himſelf to God;) ſuch as to give up the will to Gods will. As that of Eli, It is the Lord, let him do what ſeemeth him good. And that of David, 2 Sam. 15.16. If he thus ſay, I have no delight in thee, behold, here am I, let him do with me as ſeemeth good unto him.
Another act of high Communication of a mans ſelf to God, is parting with preſent enjoyments for future hopes, in confidence of Gods promiſe. Thus the Spirit of God works in the children of God a readineſs to forſake Father or Mother, and Brethren, and Siſter, and life it ſelf for the cauſe of God. Thus John Baptiſt was willing to become Nothing, that Chriſt might become All; to be caſt down, that Chriſt might be lifted up, Joh. 3.13. He muſt increaſe, but I muſt decreaſe. Thus Abraham gives his Iſaack to dye when God calls for him. Thus Moſes eſteemed the reproach of Chriſt greater riches than the treaſures of Egypt, Heb. 11.26. Paul counted not his life dear for Chriſt, Acts 20.24. Theſe have been the actings of the ſouls of thoſe that have been acquainted with God; and ſuch workings as theſe are the feeling of a child of God.
I have ſhewed you four things which are requiſite to acquaintance with God.
Firſt, Knowledg of God.
Secondly, acceſs to him.
Thirdly, Converſe with him.
Fourthly, Communication to him, and from him.
Fifthly, There is likewiſe required to acquaintance, a loving compliance. Amongſt men Acquaintance implyes Affection. And ſo it is between God and Man. Never any ſoul was acquainted with God, that did not love God; and ſuch a ſoul is an enemy to God; therefore very few are acquainted with God; but all that are not acquainted with God, are enemies to God. If we ſhould come to a perſon that is not acquainted with God, and ſay, Thou art an enemy to God; this would ſeem a heavy imputation: but I ſpeak it freely, thou, whoſoever thou art, that art not acquainted with God, thou art an enemy to God; for thou art ſtill as thou we'rt born: but we are all enemies to God according to our corrupt nature, and abide enemies till we come to be acquainted with God. Love to God, and acquaintance with God go together, are heightned by one another. Firſt, God lets into the ſoul by his Spirit a partial diſcovery of himſelf, and by this with the working of his Spirit, he incline the heart in love to him. Then on the firſt working of the ſoul towards God, he lets in a clear light, whereby he draweth the ſoul to a further degree of love. A clear place for this, Epheſ. 3.17, 18. And that being rooted and grounded in love, ye may be able to comprehend with all Saints, what is the length, and breadth, and depth, and heighth, and to know the love of God which paſſeth all underſtanding: that ye might be filled with all the fulneſs of God. The love of God fits the ſoul to comprehend the glorious diſcoveries of God; and the diſcoveries of God, doth heighten our love to God. Acquaintance with God, makes us like unto God, as in Joh. 3.2. We ſhall ſee him as he is. And our likeneſs to God, as it makes us the delight of God, ſo it makes us delight in God; for the cauſe of Complacency and Love is a likeneſs between the Lover and Beloved. God doth not love us with a love of complacency, till we are like him; nor do we love God, till we are made like God. Now our beholding God, and being acquainted with him, is a great way to our being made like to God, 2 Cor. 3.18. We all with open faoe, beholding as in a glaſs, the glory of the Lord. are changed into the ſame Image, from glory to glory, even as by the Spirit of the Lord. Thus you ſee that love is likewiſe required to our acquaintance with God; without it no acquaintance.
I have in the firſt part, ſpoken of the Nature of acquaintance with God in five particulars. There muſt be,
Firſt, A Knowledg of God.
Secondly, Nigh acceſs to God.
Thirdly, Familiar converſe with God.
Fourthly, Mutual communication between us and God.
Fifthly, An affectionate love towards God.
The next thing ſhould be to ſhew that man is to be acquainted with God; but we will firſt take a review of theſe things. We have taken theſe things into our underſtandings; now let us ſet our hearts to theſe things, for in theſe things is the life of Religion. If there be acquaintance with God, then groſs wickedneſs drops off, as ſcales from an ulcerated body, when the conſtitution of the body is mended. In acquaintance with God will be your only true comfort in this life; and the perfection of it, is the very happineſs of Heaven. Let us then behold, till our hearts earneſtly deſire, till our ſouls be drawn out after acquaintance with God. If God be to be known, to be approached unto, to be converſed with by me, will he communicate himſelf to me? and I my ſelf to him. Oh that he would love me, that I might love him! Oh bleſſed are they that know him, as they are known of him! It is good for me to draw night to him. A day in his Court is better than a thouſand elſwhere. My ſoul longeth, ye fainteth for the Courts of the Lord. My heart and my fleſh cryeth out for the living God. Oh that I were received into converſe with God! that I night hear his voice, and ſee his countenance, for his voice is ſweet, and his countenance comly! Oh that I might communicate my ſelf to God, and that he would give himſelf to me! Oh that I might love him! that I were ſick of Love! that I might die in love! that I might loſe my ſelf in his Love, as a ſmall drop in the unfathomleſs depth of his Love! that I might dwell in the eternal love of him? This is acquaintance with God.
Acquaint now therefore thy ſelf with God, and be at peace, ſo ſhall good come unto thee. We now proceed to the next thing, which is to evidence it to be the duty of man, to acquaint himſelf with God. This then is that into which the whole Scripture runs, as into a common Channel. The Scriptures are a diſcovery of Gods proceedings with man under a double Covenant, and this is the great deſign of God in both Covenants. The firſt Covenant was, That while man did remain in obedience to God, God would give man free and intimate acquaintance with himſelf. But if man became diſobedient, then he ſhould be diſpoſſeſſed of an intereſt in God, and of Communion with him; which was that death threatned upon the eating the forbidden Fruit. The death of the body is its being ſeparated from the Soul; but the death of the Soul, is in ſeparation from God. Now immediately upon Adams tranſgreſſion, man becomes unacquainted with God; ſo that upon the hearing of the voice of the Lord, they hid themſelves from the preſence of the Lord, among the trees of the garden. What a woful caſe is man naturally in? He hath loſt his acquaintance with God, and was in a way, never, never to recover it: upon Gods approach he flees. And ſuch is the nature of all ſin, it puts a man into a diſpoſition to greater ſins: Every departure from God inclines towards a greater. In the firſt Covenant this is the whole of it; it is both a command to keep nigh to God, and a promiſe of Gods being nigh to them, and a threatning of Gods putting them away far from him, man breaking the firſt Covenant. The immediate effect of it was the ſin of fleeing from God, quite contrary to that acquaintance. Inſtead of their former apprehenſions of God, they ſeem to have forgotten his omnipreſence; inſtead of peace with God, they have nothing but dread and torment in the thoughts of God; inſtead of drawing nigh to God, they run away from him; inſtead of converſe with God, they chooſe never to have to do with him more; inſtead of giving themſelves up to God, they if it had been poſſible, would have hid themſelves from God. Acquaintance with God is the ſum of the firſt Covenant; unacquaintance with God is the miſery of the breach of the Covenant. This is likewiſe the great deſign and purpoſe of God in the ſecond Covenant. The ſecond Covenant is this: When God beheld man in a miſerable condition, by reaſon of the breach of the Frſt Covenant, in the unſearchable riches of his goodneſs, according to the eternal purpoſe of his good Will towards Man, he made an agreement with his Son to ſend him amongſt a generation of ſinful Men, that if he would undertake to bring them back into acquaintance with the Father; he was willing and ready to receive them again into acquaintance with him; the Son being the expreſs Image of his Fathers will, and perſon, hath the ſame good will to man with the Father, and is ready to cloſe with his Fathers propoſals; and ſo enters into a Covenant with the Father to ſatisfie Divine Juſtice, and to take away Sin, and to take away the middle wall of Separation, to recover a choſen generation, and to bring them back again to God. Thus he became the head of another Covenant between God and man. And as the firſt Covenant was made with Adam for him and his ſeed; So the ſecond Covenant is made with Jeſus Chriſt, for him and his ſeed. Becauſe that the firſt Covenant was broken in Adam, therefore the ſecond Covenant was put into ſurer hands, into the hands of the Son, the ſecond Adam, the Lord from heaven. Now I ſay that the great deſign and purpoſe of this ſecond Covenant is in reference to mans acquaintance with God, is clear. This is held forth to us in that parable of the loſt ſheep, Luke 15.45. When the ſhepheard had loſt one ſheep, he leaves the flock, and ſeeks for that which was loſt. So when man was loſt by ſin, Jeſus Chriſt leaves all, to recover and fetch home that which was loſt, We are all gon aſtray like loſt ſheep, as David ſaith of himſelf, Pſal. 119. Chriſt is come to ſeek and to ſave that which was loſt, Luke 19.10. and Epheſ. 2.13, 14. But now in Chriſt Jeſus they who ſomtimes were afar-off, are made nigh by the blood of Chriſt; for he is our peace, who hath made both one. In verſe the tenth, is a deſcription of our ſtate withour Chriſt, being aliens from the Common-wealth of Iſrael, being ſtrangers from the Covenant of promiſe, and having no hope, and without God in the world. This is a deſcription of our unacquaintance with God. But Chriſt makes up the breach, and that by a double Act.
Firſt, by Covenant with the Father, to make man ſit for communion with him.
Secondly, His giving man aſſurance that the Father will receive him upon his return.
This then is the great deſign in all thoſe glorious accompliſhments of Chriſt for this, he left his Fathers boſome, that he might bring us into acquaintance with the Father; for this end did he who thought it no robbery to be equal with the Father, make himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of man; and being ſound in faſhion of a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs, that he might bring man into a re-union with God; for this end did Chriſt live a weariſome troubleſome life among a company of Rebells and Enemies, as if a man ſhould live among Toads and Serpents: So that he cryed out, as weary of any longer abiding with them, Oh faithleſs generation! How long ſhall I be with you? How long ſhall I ſuffer you? For this did he make himſelf an offering for ſin; that by taking away ſin, he might bring men to God. This is the great purpoſe of Chriſt in all his offices. Ye have heard of the three Offices of the Mediator, that he is a Prieſt, a Prophet and a King. This is the end of the Prieſtly Office. The purpoſe of Chriſts offering up himſelf a Sacrifice, was by ſatisfying the juſtice of God, to make way for ſinners return to God. This is the end of his prophetical Office, to lead men into knowledg and acquaintance with God. This is the end of his Kingly Office; that governing them, and ruling their hearts by his Spirit, he might effectually bring men to God, to acquaintance with him. Now then, ſince this is the great deſign of God in his great diſpenſation towards man, to keep men in acquaintance with himſelf, and to reduce him when he had loſt it; doth it not concern us to do our part for the bringing to paſs this great work? ſhall God loſe his end in making us, and in ſetting man in the world every way furniſhed for his ſervice? and ſhall God loſe his end in ſending his Son to receive us, when we had forſaken him? Shall Chriſt leave his Fathers boſom to bring us home to the Father, and ſhall we refuſe to return? Shall he pour out his ſoul, an offering for ſin, that he might make way for our acceſs to God, that we who were far off, might be made nigh by the blood of Chriſt? and ſhall we fruſtrate all by our refuſing to go to him? ſhall Chriſt come and offer us his help and direction to come to the Father, and ſhall we abide ſtill ſtrangers? Shall the Kings Son come into our Cottages to invite us to dwell with his Father at Court, and ſhall we ſhut the door upon him, eſteeming our Cottages better than his Pallace?
Secondly, It is the duty of man to acquaint himſelf with God, becauſe therein is the improvement of his higheſt excellency. Every one acknowledgeth an excellency in man, above all the reſt of this lower world: Now what is this excellency of man? Is it not that he is made in a capacity of knowing God, and enjoying God, and having Communion with God? This is the height of his glory, Jer. 9.23, 24. Thus ſaith the Lord, let not the wiſe man glory in his wiſdom, let not the mighty man glory in his might, nor the rich man in his riches; but let him that glorieth glory in this, that he underſtands and knoweth me, that I am the Lord that exerciſe loving kindneſs, and righteouſneſs in the earth, and judgment, for in theſe things I delight, ſaith the Lord. Yee ſee here, wherein man is to glory, for which he may value himſelf as truly glorious. In his underſtanding, and knowing of God, man ſtandeth above the reſt of the Creatures, in that he is a rational intellectual Agent. This is part of the Image of God, even knowledg, Col. 3.15 which is renewed in knowledg after the Image of him that created him. The nigher any thing reſembleth God, the greater is the excellency of that thing: now in this we reſemble God more than any other Creature, in that we are knowing, underſtanding Agents; and the higheſt improvement of this excellency of man is in the knowledg of God, and acquaintance with God, Prov. 20.27. The ſpirit of a man is called the candle of the Lord; that is, it is a light ſet up in the ſoul, to direct the ſoul to a diſcovery of God. This is the higheſt improvement of our greateſt excellency, & this is the excellency of man above other Creatures: this is that whereby one man excels another. Who are thoſe whoſe names are as precious ointment poured forth? who are thoſe which have obtained a good report? Are not they thoſe who were moſt acquainted with God? Enock is ſaid to walk with God; an expreſſion which ſignifies intimate acquaintance with God; and therefore was tranſlated that he ſhould not ſee death. And Noah, whoſe family alone was preſerved when God deſtroyed the old World by water, he was ſaid to walk with God, Gen. 6.9. Among all the ſons of men he kept cloſe to God; and God took care of him alone. Abraham who was the Father of the Faithful, he was called the Friend of God. Moſes who was the Mediator of the old Covenant, he was ſaid to ſpeak with God face to face, as a man ſpeakoth to his friend. I might make mention of many more, who were the excellent ones of the earth; becauſe they did delight in God, & God delighted in them, Mal. 3.16, 17. They that feared the Lord, ſpake often one to another; and the Lord hearkened and heard: and the book of remembrance was written for them that fear the Lord, and that thought upon his name: And they ſhall be mine, ſaith the Lord of Hoſts, in the day when I make up my Jewels. Ye ſee how God accounts of thoſe that are of his acquaintance, that met together and ſpake of God, and that thought upon his name; he reckons them amongſt his Jewels his peculiar Treaſure: Such honour have all thoſe that are acquainted with God. Ye ſee then the excellency of man above all the reſt of the other Creatures. Now if man fail in this which is his higheſt excellency, he will become the vileſt of Creatures. Every thing if it fail in its chiefeſt end and purpoſe, and higheſt excellency, becomes baſe and of no account: If ſalt loſe its ſavour (ſaith our Saviour) it is good for nothing. If man have loſt his acquaintance with God, he is henceforth good for nothing. The mind of man is his eye, by which he is to behold God; now if this eye be blind, if the light be darkneſs, how great is that darkneſs! The Jews in Ezek. 15.1. are likened to a Vine, which, if it be barren, is good for no uſe: Shall wood be taken thereof for any work? It is fit for nothing but to burn. So it is in man, his great uſe and excellency is his acquaintance with God: now if he fails in this, he is good for nothing. Verily, man is a baſe, vile worthleſs thing without acquaintance with God. None are leſs eſteemed among men, than they that want wiſdome to converſe among men. None are leſs eſteemed before God, than they that know him not, that have not acquaintance with him, to converſe with him. Ye ſee wherein the excellency and worth of man conſiſteth, and that if there be a deformity, where ought to be our chiefeſt beauty, the whole is accounted as a deformed piece. It concerns us then to look that we keep our glory unſpotted, our excellency in its due value; that we do not degrade our ſelves below what God hath placed us in. If we are not acquainted with God, our ſouls ſerve us to little purpoſe: it is a cauſing the Prince, the Soul, to go on foot, and to ſerve the body, which ſhould be as a ſervant; it is to let the candle of the Lord burn out in waſte.
Thirdly, Another enforcement of this duty of Acquaintance with God, is this. If we refuſe acqaintance with God, it is a ſlighting the greateſt of all the mercies that God beſtowes. Favors are to be valued, either by their proper excellencies, or according to the good will of him that beſtowes them: both theſe ways this is to be accounted the greateſt of mercies. In Gods giving us leave to be acquainted with him, he gives out himſelf to be known, to be loved, to be converſed with, to be enjoyed. What greater gift can God give then himſelf? God is the portion of his people, he is the greateſt portion, the ſureſt, the moſt ſuitable, and the only durable portion. Thus they that know him eſteem of him, Pſal. 73.26. My fleſh & my heart faileth, but God is the ſtrength of my heart, & portion for ever, Pſal. 16.5, 6. The Lord is the portion of mine inheritance: the lines are fallen to me in a pleaſant place; yea, I have a goodly heritage. Bleſſed are the people that are in ſuch a caſe; yea, bleſſed are the people whoſe God is the Lord. No greater mercy can be beſtowed upon any people, family, or perſon, than this, for God to dwell among them. If we value this mercy according to the excellency and worth of that which is beſtowed, it is the greateſt; if we value it acording to the good will of him that gives it, it will appear likewiſe to be the greateſt favour. The greatneſs of the good will of God in giving himſelf to be our acquaintance, is evident in the nature of the gift. A man may give his eſtate to them to whom his love is not very large; but he never gives himſelf but upon ſtrong affection. God gives abundantly to all the works of his hands, he cauſeth the Sun to ſhine upon the evil, and upon the good; and the rain to deſcend upon the juſt and the unjuſt: But it cannot be conceived, that he ſhould give himſelf to be a Portion, a friend, Father, Husband, but in abundance of Love. Whoſoever therefore ſhall refuſe acquaintance with God, ſlighted the greateſt favour that ever God did beſtow upon man. Now conſider what a high charge this is; to abuſe ſuch a kindneſs from God, is an act of the greateſt vileneſs. David was never ſo provoked, as when the King of Ammon abuſed his kindneſs in his Ambaſſadors, after his fathers death. And God is highly provoked when his greateſt mercies, beſtowed in the greateſt love, are rejected, and caſt away. What could God give more and better than himſelf? And how heavy will this imputation be! Theſe are thoſe that look upon God, as not worth being acquainted with. Let us therefore conſider how we ſhall be able to ſtand to theſe Accuſations. Shall we not be ſpeechleſs, when theſe things ſhall be charged upon us? Shall we not be confounded, when we ſtand to the trial of him to whom we had offered theſe great indignities? How ſhall we eſcape if we neglect ſo great ſalvation, ſo great a mercy?
Fourthly, It concerns us to acquaint our ſelves with God, for without it we are in a neceſſity of ſin, and miſery.
1. The ſoul unacquainted with God is in a neceſſity of ſinning, Epheſ. 4.14. Having their underſtanding darkened, alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs of their hearts. For want of acquaintance with God, every thought and imagination of their heart is evil continually, Rom. 30.10, 11. There is none righteous, no not one. There is none that underſtands, there is none that ſeeketh after God. Not underſtanding, nor ſeeking after God, is the neceſſary cauſe that there is none doth good. The ſoul of man is an Active being, which is continually in motion; if it be not in motion to God and in God, it will be in motion from God. Hence it is that the prayer of the wicked is an abomination: that which goes for prayer, God abhors, becauſe they are not acquainted with him, Iſa. 1.3. The ox knows his owner, and the aſs his maſters crib, but Iſrael doth not know me, verſ. 13, 14. To this, ſaith he, your incenſe is abomination unto me, their new moons and ſabbaths, the calling of aſſemblies, I cannot away with; it is iniquity, even your ſolemn meetings. Now the reaſon why there is a neceſſity of ſin without acquaintance with God, is, becauſe whatſoever is not done with a good heart, is not good, Luk. 6.45. The good man out of the good treaſure of his heart bringeth forth good fruit, and an evil man out of the evil treaſure of his heart bringeth forth evil fruit: for out of the abundance of the heart, the mouth ſpeaketh. As an evil tree cannot bring froth good fruit, ſo an evil heart cannot bring forth a good action. Now without knowledg, the heart is not good, Prov. 19.2. That the ſoul be without knowledg is not good. And there is no knowledg like the knowledg of God, And acquaintance with him, to make the heart good, Hoſ. 4.2. Becauſe there is not truth, nor mercy, nor knowledg of God in the land; therefore by ſwearing, and lying, and killing, and ſtealing, and committing adultery, they break out, &c. Thus want of knowledg of God, and acquaintance with God, we may plainly ſee, is the neceſſary cauſe of ſin. Now there is no greater evil on this ſide Hell then that of a neceſſity of ſinning, 2, Pet. 2.14. Thoſe of which it is ſaid, they cannot ceaſe from ſinning, are called curſed children. He that chooſeth any ſin rather than affliction, doth it through the blindneſs of his mind. This is laid as a heavy accuſation, Job 39.21. For this haſt thou choſen rather than affliction. To chooſe iniquity rather than affliction, is the greateſt folly imaginable. It is one great part of the miſery of Hell, that they never ceaſe from ſinning; and this is the greateſt miſery on earth, our being ſo much under the power of ſin. I appeal to any gracious ſoul that hath the feeling of the burden of ſin; what is it's great trouble and ſorrow? is it not becauſe of ſin? What are his ſecret moans to God? is it not the ſence of corruption? Oh wrethed man that I am, who ſhall deliver me from the body of this death, ſaith Paul, Rom. 7. He had been complaining of the maſs of corruption that did ſtill preſs hard upon him, and in the ſtrong workings of his ſpirit againſt it, he calls it The body of death. It was as grievous to him as if he had been bound to a ſtinking rotten carcaſe. How wretched then is the ſtate of every ſoul unacquainted with God? Who can do nothing but ſin, becauſe they want the right rule of action, a right pattern of imitation, a right principle for action, a right object for action, a right end for action, the only aſſiſtance of action. It concerns us then as we make any difference between good and evil, if we have any reſpect unto holineſs and purity before ſin and iniquity, to ſee to get acquaintance with God; becauſe without acquaintance with God, we are in a woful neceſſity of ſinning.
2. Without acquaintance with God, we are in a neceſſity of miſery. Indeed ſin is a great miſery; and to be in a neceſſity of ſinning, is part of the neceſſity of miſery. But beſides that, there is a neceſſity of miſery of another kind. What is the great imployment of men unacquainted with God? Men labour in the very fire, and weany themſelves for very vanity, Habak. 2.13. This was the miſery of men, becauſe they know not God. But in verſe 14. there is a promiſe of better days, When the earth ſhall be filled with the glory of the Lord, as the waters cover the ſea. Then and not till then will there be a deliverance from labouring in the fire when there is the knowledg of God. The reaſon of it is, becauſe true ſatisfaction and peace cannot be, till our deſires and enjoyments are alike; and this cannot be, till the ſoul is acquainted with God: For nothing can fill up the deſires of the ſoul but God. The ſoul of man is mighty ſpacious, ſo that it cannot be filled with the world; and while it feels an emptineſs, it ſtill cryes out for more, and cannot be filled till it be filled with the fulneſs of God, Epheſ. 3.19. The prodigal ſon had nothing but husks to feed upon, when he was gone from his fathers houſe; he would faine have filled his belly with the husks, but could not; they were not food for the ſoul. When we are departed from God, we have nothing to feed on but the world, and we would fill our ſouls with the world, but cannot; for it is not food for the ſoul. Acquaintance with God is the food of the ſoul. Job 23.12. I have eſteemed the words of his mouth, more then my neceſſary food. So that a ſoul that is not acquainted with God, is famiſhed for want of food, Pſal. 42.2. My ſoul thirſteth for God, for the living God. When ſhall I come & appeare before God? David was acquainted with God, but for want of an actual enjoyment, how doth he here breath out the trouble of his ſpirit? As the Hart panteth after the water-brooks, ſo panteth my ſoul after thee, O God. The ſoul is ſtill panting. Some pant after the duſt of the earth, Amos 2.7. Theſe were of the Serpents ſeed, whoſe curſe from God was, Duſt ſhalt thou eat: but the ſeed of Chriſt, they pant for God, & they that pant after God ſhall be filled with the fulneſs of God: but he that panteth after any thing beſides God, will never find any fulneſs; he will feed as upon the duſt of the earth. And what can follow but diſſatisfaction and miſery? Acquaintance with God is the only way to be freed from a neceſſity of ſin and miſery.
Fifthly, Acquaintance with God is the duty of man, becauſe God himſelf doth acquaint himſelf with man. Shall the King ſeek after acquaintance with the meaneſt of his Subjects, and he refuſe acquaintance with his Soveraign? ſhall God acquaint himſelf with man, and ſhall not man acquaint himſelf with God! It is expected among men, that the inferiour ſhould ſeek for acquaintance with the Superiour, and not the Superiour to the inferiour; but yet God out of his wonderful love hath ſought firſt to man for acquaintance. Thus Prov. 8.31. it is ſaid concerning the ſon of God, who is meant by the Eternal Wiſdom of the Father, that he rejoyced in the habitable parts of the earth, & his delight was with the ſons of men. If God thus delights in converſe and acquaintance with the ſons of men, how much more ought men to rejoyce in converſe and acquaintance with God, Iſa. 65.1. God ſaith, I am found of them that ſought me not. All men were departed from God, and not a man that did ſeek after God; there is none that underſtands or ſeeks after God, yet God is found of them. The good ſhepherd ſeeks his loſt ſheep, before the ſheep ſought him, Cant. 5.2. When the ſoul is aſleep, it hears the voice of its Beloved that knocks, ſaying, Open to me my ſiſter, my love, my dove, my underfiled, Revel. 3.20. There Chriſt ſaith to the revolting Church, that he was ready to ſpew them out of his mouth, Behold, I ſtand at the door, and knock: if any man will hear me, and open the door, I will come in and ſup with him, and he with me, Pſal 68 18. Thou haſt aſcended on high, thou haſt led captivity captive, thou haſt received gifts for men, yea for the rebellious alſo that the Lord God might dwell among them. Is it not becoming then that man ſhould open when God knocks? He ſeeks to dwell among the rebellious; is it not fit that man ſhould enter into acquaintance with God, when God doth thus acquaint himſelf with man? Thus I have opened to you the Nature of Acquaintance with God, and evidenced it to be the Duty of Man, to acquaint himſelf with God; let us now make ſome improvement of this Truth.