Heaven Upon Earth, Sermon · Motives 2

Heaven Upon Earth · Sermon · Motives 2

p. 182II. HEAD OF MOTIVES.

The next Head of Motives which I ſhall inſiſt upon, for the inforcing of this Duty of acquainting your ſelves with God, I ſhall take from the glorious effect of this acquaintance with God.

1. The firſt effect of this acquaintance with God is, it makes the ſoul humble, and conſequently fits the ſoul for greater communications from God ſtill, and to do God the greater ſervice; but of that particular afterwards. Acquaintance with God, it makes the Soul humble. When God comes into the Soul, he brings ſuch a glorious light along with him, that he makes the Soul to ſee, not only his beauty, but its own deformity. Pſal. 119.130. The entrance of thy word giveth light: it giveth underſtanding to the ſimple. Before the Soul was acquainted with the word of God, and by that had ſome diſcoveries of God made to it out of the Word, why it was in the dark, and ſaw nothing at all of its own vileneſs, it took no notice of that Sink, that Hell that was within it, conſider not its own Treaſon againſt the Lord of Heaven and Earth, and the dangerous hazzards that it did run every moment upon that account; but the Soul thought very well of its own ſtate, it ſlattered it ſelf in its own in-iniquity, the man thinks he is rich and increaſed in goods, and hath need of nothing; but when he comes to look into his Purſe, to open his p. 183Treaſury, and to tell over all his Gold and Silver in the light, why then he perceives a ſad miſtake: all his Silver is droſſie, and the beſt Riches that he hath is but dung: When the light comes in, he ſees the darkneſs of his Underſtanding, the perverſeneſs of his will, the diſorderlineſs of his Affections, the diſtemper of the whole ſoul. He before took himſelf for a beautiful creature, but by his light & this glaſs he ſees his beauty is great deformity, he beholds heaps of luſts crawling up and down, which before lay undiſcerned, and then that man that reckoned himſelf ſo happy, cries out, O wretched man that I am, who ſhall deliver me? what ſhall I do to be ſaved? I am undone, undone, how ſhall I live, where ſhall I dwell for ever? Time was, that the man admired what the Miniſters ailed to Keep ſuch a ſtir about ſin, but now he wonders that they are no more earneſt in their preaching of it down. It was a little while ago, that he thought himſelf whole, but now he feels himſelf ſick to the very heart, wounded, ſainting and ready to dye; he made full account that he was pure, but now he cries out unclean, unclean; it was not long ſince he ſaid with indignation, am I blind alſo? but now he cries out, and will not be ſilenced, have mercy upon me Jeſus, thou Son of David, and grant that I may receive my ſight. His language is much altered; he can now ſay, was ever ſuch a ſinner as I pardoned? Will ſuch a prodigal ever be received? ſhall ſuch foul offences as mine be forgiven? if God ſhould look upon me, and give me a Chriſt, and pitty me, and caſt his skirts over me, while I lye in my blood, if the Lord ſhould look upon me, it would be ſuch a wonder p. 184that all that ever heard of it may juſtly admire. Now the man which thought himſelf the beſt of Saints, believes himſelf as bad as the worſt of ſinners! When a man begins to be acquainted with God, he begins alſo to know himſelf; He that ſaw no need of waſhing by Chriſt, would now have hands, feet, head and heart all waſht. He that thought himſelf ſometimes far enough from Hell, now begins to admire that he did not fall into it, and although there be a ſweet alteration in him for the better, and Saints begin to delight very much in him, yet he wonders that any one ſhould ſee any thing in him, that ſhould cauſe any affection in them towards him, much more to inflame their hearts in ſuch vehement love to him; if he hear of any reproaches that are caſt upon him, he is ready to ſay with that wiſe ſtoick (Epiſt.) If he had known me better, he would have ſpoke much worſe of me. If any praiſe him, he judge…h that it proceeds from their ignorance of his weakneſs, rather then from any knowledge of his worth; and if he hear any ſuch language, he is ready to tremble for fear of his own heart, and cries out, not unto me, not unto me, but unto his name be the praiſe: yet not I, but Chriſt which dwelleth in me. Thus it is with one that begins to have ſome ſaving knowledge of God; & the nearer he comes to God, the further he goes from himſelf; the more he ſees of him and his righteouſneſs, the leſs he ſees of his own; the more he is exalted, the more he debateth himſelf; like thoſe four and twenty Elders, he lays his Crown at the feet of God. Thus it was with Job, when God, as I may ſo ſay, ſtood at a greater diſtance from him, he is ready to ſpeak a little too highly, he ſtands much upon p. 185his own righteouſneſs, he ſtifly juſtifieth himſelf; but when the holy God comes a little nearer to him, when he throws off that dark cloud with which he had mantled himſelf, and when he cauſed that glorious brightneſs to break forth upon Job, and made him to ſee a glance of his Holineſs, Wiſdom and Juſtice, then how is he even aſhamed and confounded within himſelf, that he ſhould ever ſtand ſo much upon his ovvn juſtification, Job 42.5, 6. I have heard of thee, by the hearing of the ear: but now mine eye ſeeth thee. Wherefore I abbor my ſelf, and repent in duſt and aſhes. When he comes to be better acquainted with God, how ſtrangely is his note changed; and I might ſay, when he was thus abaſed! how ſpeedily doth God raiſe him to a wonder. A man may hear of God twenty years together, and yet never abhor himſelf with duſt and aſhes, never ſee any vileneſs that is in his nature, never be brought off from his own righteouſneſs, never admire that he is kept out of hell! O but when he comes to ſee God, and to be acquainted with him, how doth he cry out of himſelf as unworthy to breath in the air, as deſerving nothing but wrath; then he hath not a word to ſay for the goodneſs of his own heart, now he can ſay with aſtoniſhement! O infinite patience! O unmeaſureable goodneſs! O the dephts of Gods love! He muſt be merciful indeed that can pardon ſuch ſins! That muſt be goodneſs indeed that can be ſo to me! That is love with a witneſs, that can imbrace ſuch a loathſome monſter? What was it that made Abraham call himſelf duſt and aſhes? What made David to ſay he was a worm and no man? What made Iſaiah ſpeak ſo debaſingly of himſelf? why theſe were the p. 186Friends of God, they had viſions of that holy One. When is it that the people of God are moſt ingenuous in their confeſions? when do they moſt freely pour our their ſouls before God? When is it that they moſt readily open their ſoars and deſire that they ſhould be ſearched, but when this great Chyrurgion comes to their chamber? thoſe which before where whole, are now ſick, full of plague ſoars, head and heart ſick, dangerouſly ſick, and no whole part in them, they can ſay more againſt themſelves now, then ever the Miniſter could; they can aggravate their ſins, and lay loads upon themſelves; and they ſee themſelves vile, and even are ready to wonder that the earth did not open and ſwallow them up before this, they admire that God ſhould indure them ſo long, and think it no ſmall miracle that they were not cruſhed in the Egge, that they were not caſt from the darkneſs of the Womb, to the darkneſs of Hell. Now they can cry out of Original Sin, and the indiſpoſition of their ſouls to any thing that is good, and inclination to that which is bad: They ſay as well as David, That they were born in ſin, and in iniquity did their mother conceive them; they think every thing too good for them, all mercy on this ſide everlaſting miſery. They count every bit they eat, and every drop they drink more then they deſerve. They think themſelves unworthy of the leaſt of Gods mercies, Gen. 32.10. Others ſay thankſgivings, but he feels them; others ſay confeſſions, but he feels them. It is one thing for a man to ſpeak of his own unworthineſs, and another thing to lie under the ſenſe of it. The heart and tongue are to diſtinct members. The heart p. 187may ſpeak that which the tongue can't utter, and the tongue may utter that which the heart never felt. But a man that is brought into acquaintance with God, ſpeaks what he experiences, or that he doth not diſſemble with God, when he confeſſeth his ſin before him. They lay themſelves as low as Hell; this is humility, and this an effect of acquaintance with God. Hence it is that Paul ſaith of himſelf. Eph. 3.8. Ʋnto me who am leſs then the leaſt of all Saints is this grace given, that I ſhould preach among the Gentiles the unſearchable riches of Chriſt; and to make all men ſee what is the fellowſhip, &c. He wants words to expreſs Gods greatneſs, and his own ſmallneſs. Now, what was it that made Paul ſpeak and think thus of himſelf? There was a time when Paul would have ſpit in any ones face that ſhould have ſpoke as much againſt him, as he did againſt himſelf. What is it that hath wrought ſuch a ſtrange alteration in this great Rabbi, and made him ſo little? Why, this acquaintance with God, the ſight of Chriſt was the thing that laid this proud Phariſee in the duſt, and made him blind alſo. Mark this, always the more heavenly any man is, the more humble, See Exod. 3.11. 2 Sam. 7.18. If I ſhould appeal to the experiences of Saints, and ask them, when they had the loweſt thoughts of themſelves, would they not ſay, when they were neareſt God? Now, would you walk humbly, you muſt walk with your God; would you ſee more of your own deformity; why then you muſt labour to ſee more of his holineſs, more of his beauty. Contraries ſet neer one another, appear more viſibly.

p. 1882. Another excellent effect of Acquaintance with God, is, that it will make a man fall upon ſin in good earneſt. When the ſoul ſees how infinitely good God is, it can't but ſee an unſpeakable evil in ſin, when is ſo directly contrary to him. When the ſoul hath really entred into a League with God, it preſently bids defiance to all his enemies; when he begins to be at peace with God, he preſently commenceth a war againſt his adverſaries. Friendſhip with God makes enmity againſt Satan. That which formerly the man rolled under his tongue as a ſweet morſel, is now like gall and wormwood to him. He that ſometimes did commit iniquity with greedineſs, can now ſay, that it is the greateſt folly and madneſs in the world; he knows that it is an evil and a bitter thing, as ſweet as it taſted when his pallate was diſtempered; he that gloried in his wickedneſs, now accounts it the greateſt ſhame in the world; and hates the garments which are beſpotted with the fleſh, which ſometimes he took for beautiful raiments. The burnt child dreads the fire; ſin hath coſt his friend dear, and him dear too. The child can't love that knife which ſtabb'd his Father. He knows how ſweet God is, and how much he hates ſin, and that if he would have Gods company, he muſt bid an everlaſting farewel to his deereſt beloved ſin; and therefore rather then he will offend ſo deare a friend, he will hew Agag in pieces before the Lord. He will as ſoon cut off one hand with the other, and be pull'd limb from limb, as again draw his ſword againſt his covenanted friend and again venture into the field in the cauſe that ſometimes he did ſo deeply engage body and ſoul p. 189in. He that thought before that it was no great matter to Damn, Curſe, and Tear; but a trick of youth to Whore, and no harm to do what one had a mind to; to Eat and Drink, and Talk, and ſleep as one liſts, to give ones Luſt whatſoever it call'd for; he that could once make a mock of ſin, and Sleep ſecurely upon the top of a maſt, and thought it a piece of Gallantry to dare the Almighty, and was ready to laugh at them which durſt not be ſo Prodigal of their Souls, as himſelf; the caſe is now wonderfull altered with him, he now ſees the Harlot ſtript naked, he beholds how loathſome the whore is now her paint is waſhed of, ſin and hell are a like to him; tempt him to folly, and he will ſoon anſwer in Joſephs language, How ſhall I do this great wickedneſs, and ſin againſt God? He that ſometimes thought ſin the only pleaſure, and looked upon the Devil and the world as the only Friends, now ſees his dangerous miſtake, and bleſſeth God that his eyes are opened before he comes into another world; he knows now that holineſs is the only pleaſure, and God is the only Friend, and ſin, and the world are as mortal enemies as the Devil himſelf; he believes that if he venture upon ſin, he muſt venture upon the diſpleaſure of his Friend, whoſe favour he ſet more ſtore by than all the delights under Heaven, and whoſe loving kindneſs he judgeth to be better then life it ſelf. When the Soul is once acquainted with God, how ſtrangely are its apprehenſions of thing altered? Now he calls Things and Perſons by their right Name; good he calls good, and evil evil, where as before he called evil good, and good p. 190evil, and put light for darkneſs, and darkneſs for light; he now believes that the zealous compaſſionate Miniſters that ſpoke ſo much againſt ſin, had reaſon enough to have ſaid ten times as much as they did; he ſees that it was not for nothing that they were ſo earneſt with him; he hath taſted the Gall, Wormwood, and poiſon that is in, ſin; he plainly ſees what is the great Makebate between God and Man, he hath now the wit to underſtand what it is that hath kept good things ſo long from him: Tell him now of a Revel, a Whore, he had as live thou ſhouldſt perſwade him to part with his ſtrength and liberty and grind in a mill, he reckons you might as rationally deſire him to leap into a bottomleſs pit, to take up his everlaſting lodging in a Bed of flames, and to make light of Damnation. Let Men and Devils uſe what Arguments they will to prevail with him, now to cloſe with temptations, he is ſure he hath a ſtronger againſt them, he hath a ſenſible Argument within, which will anſwer all, if they had ten thouſand times as many more then they can produce: The love of Chriſt makes him abhor the motion; God is my Friend, daſhes all. Shall ſuch a one as I take up Arms againſt God? ſhall I that have found him ſo infinitely good? ſhall I that have experienced the Faithfulneſs of this friend to me, be ſo infinitely ungrateful as to be thus abominably unfaithful to him? Shall I that have forfeited my Life and Soul, and inſtead of Hell have received Heaven, inſtead of Damnation, Salvation; ſhall I inſtead of thankfulneſs again rebell? becauſe the Grace of God abounds, ſhall ſin abound? God forbid. To argue from mercy to ſin is the Devils p. 191logick: To argue from mercy to duty is true Chriſtianity: One that is acquainted with God can expoſtulate the caſe with his own Soul, and ſay! What meaneſt thou O my Soul to ſtand parlying with Satan? haſt thou known what that hath coſt thee already? look back to Eden. Who was it that diſpoſſeſſed thy Grand Father of that brave ſeat? What did Eve get by diſcourſing with ſuch a Cheater; have you not loſt enough already, but you muſt be venturing ſtill? was it nothing for God of a friend to become a ſtranger and enemy? was it a ſlight matter to be diveſted of all that glory that once thou didſt ſhine in, but that now again after thou art brought into ſome favour, thou muſt be tampering with that gameſter who had like to have robbed thee of all? art thou talking of returning again to Egypt? what, haſt thou ſo ſoon forgotten the Iron, and the Clay? Is this all the thanks that you give the Lord for his unſpeakable mercy? Doth he that hath done ſuch things for you deſerve no better at your hands? Is this your kindneſs to your friend? What was it O my ſoul, that that undone Creature ſaid unto thee? Did he ſay, it is a little one, and thy Soul ſhall live? what, did he ask a few merry hours that I ſhould ſpare my ſelf, that I ſhould not be righteous overmuch? Did he ſo? a ſpecial Friend! I Thank you for nothing? and why didſt thou not anſwer the Tempter as Solomon did Bathſheba when ſhe ask'd a ſmall thing (as ſhe thought) for A donijah? and why doſt thou not ask the Kingdom alſo? and why did not Satan ask thee to part with heaven, and thy intereſt in Chriſt, and thoſe favours? as the Lord liveth, as ſmall a requeſt as thou thinkſt his was, p. 192that word was ſpoken againſt thy life, thy Soul. A vertuous man, or as the Stoick calls him, Auton.) One that hath God for his friend, when temptations are preſented, he remembers who he is, and how he ſtands related to God, and how little grateful ſuch an action would be to his Friend. And thus he doth reſiſt the Temptation with a great deal of gallantry, when he remembers himſelf. Nay, ſometimes, Temptations to ſin do make Grace more to abound? the water which was intended to cool divine love, proves oyl, and makes that noble flame to burn more vehemently, Cant. 8.6, 7. He deſires to exerciſe that Grace which is contrary to the vice which he is tempted to with more then ordinary vigour. He ſtands like a rock in the midſt of the Sea unſhaken; he is ſteadfaſt and unmovable, like a pillar in the Temple of his God. He is much of the ſame mind, in that point, with that brave Heathen, who ſpake thus to himſelf when Temptation was ſtrong. (Ar. Epiſt. 1.2. c. 18.) Deliberate man, yield not raſhly, tis a great work that lies upon thy hands, tis a divine work. 'tis for a Kingdom, the Kingdom of God. Now remember thy God, let's ſee what thy love to thy God is, remember his preſence, he beholds how thou ſtandeſt deliberating whether thou ſhouldeſt fight for him or againſt him, for ſhame ſhew not thy ſelf ſo baſely diſingenious: Remember what thy God, thy Friend did for thee at ſuch and ſuch a time: Remember how kindly you were entertained by him the laſt time you were at his houſe. Whoſe Sword is that you wear by your ſide? who gave you it? did not God give it you to fight againſt his enemies? and will you draw it againſt himſelf? Remember from whence you had all p. 193that you do enjoy, and can you find in your heart to take Gods mercies, Gold, Silver, and Food, and beſtow them all upon that which he hates? will you quarter & keep in pay with Gods coyn, his greateſt enemy? And if you feel your heart ſtill ſtaggering, and ſcarce able to keep it's ground, then remember God ſtands by, Chriſt looks on, and ſees how gallantly any Champion of his will demean themſelves on his quarrel; & that there is not a more lovely ſight upon the Earth, then to behold one of his Friends, rather venturing their lives then they will bare that the leaſt indignity or affront ſhould be put upon their God! O happy are they that can always act as in the ſight of God! and if the Soul can have but a conſtant freſh ſence of it's relation to God, and his eye, it is impoſſible but that it ſhould hate ſin, which is ſo directly oppoſite to him: happy are thoſe who by the thoughts of God are inraged againſt ſin! Is it not enough ſaith that heavenly Soul that is acquainted with God, that I have done ſuch and ſuch things againſt God, when I knew him not, but that I ſhould again ingage againſt him after I have been obliged by a thouſand mercies, after I have taſted and ſeen how good the Lord is? is it a light matter that I did ſo long fight againſt him then? and ſhall I now renew my rebellions, when I have had ſo much experience of the folly & madneſs of ſuch a war, where I ſhall be as ſurely conquered as I draw my ſword? and hath God kept me by a miracle of mercy out of Hell, and after I had run out ſo wretchedly, and undon my ſelf, ſet me up again, after I had plaid the prodigal, received me again into favour, and ſhall I after all deal thus p. 194baſely by him: No, I'le die a thouſand deaths before I will willingly yield to any thing that may be in the leaſt offenſive to him, whom my Soul hath ſuch an infinite reaſon to love above the whole world. The knowledg of Gods ſervice, and Satans too, makes a Soul to diſtinguiſh; he that knows what it is to be made free by Chriſt abhors his old Maſter, he remembers full well the great hardſhip that he then underwent, when he had nothing to live upon but Husks, he calls to mind the Clay and Morter, he can't forget the cruel vaſſalage that he ſerved under; Garlick and Onions were his dainties, and truly he can't deſire to leave his Manna for ſuch kind of Food; he is not in love with the Whip and Scourge, he doth not dote upon the fetters, the Iron which went into his Soul, but he is glad with all his heart to be free from thoſe Task-maſters, which made him to ſerve with rigour, he hath no mind to return to his old Work: My meaning in all this is, he that was a ſervant and a drudg of Satans, and a ſlave to his luſt, when he once comes to taſte the ſweetneſs of Spiritual liberty, to …de free by Chriſt, he hath no deſire again to be inſlaved, but doth with the greateſt deteſtation, reject all the propoſals and promiſes that the Devil makes, to bring this buſineſs about; he knows Satan too well to love his ſervice, he remembers that all his pay was promiſes and no more, he remembers that he fed him with poyſon, and made him do that which had like to break his bones, and undone him for ever; he ſees what Satans deſigns were, and what had become of him quickly, if he had gone on in his ſervice; he believes chains to be chains, though p. 195they be of Gold, believes that poyſon will kill him, though it may be ſweet in the mouth; he hath now ſuch a ſence of the evil and baſeneſs of ſin, as being ſo infinitely loathſome to God, as that he hates it with a perfect hatred; he hath a will in ſome meaſure conformed to the will of God; and what his friend, the Lord loves, he can't hate, and where his God hates he can't love. Pſal. 139.22. Do not I hate them O Lord which hate thee? and am I not grieved with them which riſe up againſt thee? I hate them with a perfect hatred, I count them mine enemies. Now what is it that ſtirs the Pſalmiſts choller ſo much? Why, he had been working upon his own heart, in the former part of the Pſalm, the doctrine of Gods omniſciency and goodneſs, and by meditation upon this ſubject he was brought under a lively ſence of the greatneſs of Divine kindneſs; and while his heart did thus muſe, the fire burnt, his ſoul was in a flame againſt ſin, verſe 17. How precious are thy thoughts unto me O God! O when the ſoul hath ſweet thoughts of God, it will have ſower thoughts of ſin. When the ſoul loves God dearly, it can't chuſe but hate ſin entirely. None behold ſuch deformity in ſin, as thoſe which behold moſt beauty in God. Hence it is that ſome of the people of God have (nay all of them which are really acquainted with God, are of the ſame mind) counted it more deſirable to leap into the flames, then to venture upon a known ſin. It was no untruth in the abſolute poſition, though falſly applyed by Job's friend, that it is a great wickedneſs to chooſe the leaſt ſin before the greateſt ſuffering, Job 36.21. What was it that made Paul ſo weary of himſelf? p. 196what burden was it that made his back ſo ake? what pains, cauſed thoſe bitter groans? Rom. 7. was it not ſin? and why did not Paul groan before as well as then? was it becauſe he then had no ſin at all, or leſs ſin then when he made that bitter complaint? no ſuch matter, but becauſe he had then leſs acquaintance with God. But now he is become acquainted with God, the more he doth abhor himſelf for ſin. He now knows better then he did, his eyes are opened, and he ſees ſin in its colours, and he looks upon it as ſo great an evil, that he doth want words to expreſs the odious nature of it; therefore becauſe he can't find a worſe word, he calls ſin by its own name, Sinful Sin; which he thought a more ſignificant Epithite, then if he had called it Devilliſh Sin. What makes the children of God to be ſo weary of this world, and ſo deſirous to be upon the wing? why it is becauſe of better acquaintance elſe where; they know that then they ſhall put off that carrion that now they carry about with them; Sin I mean, which like a dead carcaſe bound to a living, doth now ſtink ſo abominably in their noſtrils; they know that then they ſhall have a ſweeter ſmell, and themſelves alſo ſmell more ſavoury in the noſtrils of God. They know that poverty ſhall be ſwallowed up with riches, want with fulneſs, ſin with holineſs, miſery with happineſs, they have an inheritance, a City, wherein dwelleth righteouſneſs, and nothing that is unclean ſhall enter into it; and when they come thither, they know the caſe will be altered with them, and that though now they bare about with them a body of death and ſin, yet then they ſhall have a body as pure, as bright p. 197and glorious as the Sun, they ſhall be preſented by Chriſt to the Father without ſpot or wrinkle, or any ſuch thing. He knows that as long as he is thus ſullied by his ſin, his great friend will not take ſo much pleaſure in his company. Iſaac and Iſhmael, the Ark and Dagon, God and Sin can't dwell in the ſame heart; therefore he deſires to have leſs of ſins company, that he may have more of Gods; none of ſins company, that he may have always Gods company. Obſerve that conſtantly in your own experience and others, thoſe which walk moſt cloſe with God are moſt tender, as to the matter of ſin; and thoſe which are leſs in converſe with God, are more bold in their venturing upon ſin, and after it is committed they have leſs regret. What is the reaſon that one can ſwallow any thing almoſt, and another is afraid of the leaſt appearance of evil; he hates the garment ſpotted with the fleſh, he is as fearful of cloathing himſelf with wickedneſs, as of putting on the garments of one that hath had the Leproſie or Plague upon him; he hates vain thoughts, becauſe he loves God and his laws, Pſ. 119.104.113.

3. Another glorious effect of Acquaintance with God, is, that it makes one to have very low and undervaluing thoughts of the world. When the Saint hath been with Paul raiſed up to the third Heaven, when he hath had ſome intimate converſe with God, he can look the world into almoſt nothing; nay, if it ſtand in competition with Chriſt, he counts it but as dung and droſs in compariſon of the excellency of the knowledge of Chriſt Jeſus his Lord, Phil. 3.8. he can then ſet a higher value upon the light of Gods countenance, p. 198than upon Corn, and Wine, and Oyl. It is becauſe that poor Creatures know no better, that they dote ſo much upon the world; did they but know what it is to have one look of love from God, were they but acquainted with the glory of another world, they would ſoon diſreliſh every thing elſe; nothing will down with them which have been feaſted in Gods Houſe, but thoſe royal dainties. Taſte the world who will, ſaith the Saint, give me but more Grace, more of Chriſts company, let me but maintain an intimate familiarity with God, let me be but better acquainted with him, and be more frequently refreſhed with the ſmiles, this is all that I deſire upon earth, this is all that I expect to make my happineſs compleat in Heaven. Whom have I in Heaven but thee? And there is none upon Earth that I can deſire in compariſon of thee. It was not without good reaſon that the Pſalmiſt prizes the Commands of God above Gold and Silver; it was no miſtake in Solomon to count Wiſdom more excellent than the fineſt Gold, and more precious than Rubies. That ſpiritual Merchant knew what he did when he ſold all that he had for that Pearl of great price; he was ſure he ſhould be no loſer by ſuch a bargain. Bring me a heavenly Creature that hath had a view by Faith, of the Glory of Gods countenance, that hath been in his company, that hath been brought into his Banqueting houſe, ſuch a one I am confident can eaſily ſpare that which moſt keep ſuch a fearful ſtir about, he can ſpare the world for them which are like to have no better a portion. Give him but more of thoſe ſpiritual pleaſures which he hath had in communion with God, and he deſires no more. p. 199He can now ſpeak it, and ſpeak it in good earneſt, that there is no compariſon between this world and another; he can now call this world a ſhadow, and the glory of it graſs, and write Vanity, Emptineſs, and Vexation upon its beautiful Face, and contemn all its ſmiles and frowns, and look upon its greateſt Lovers, as perſons that deſerve to be pittied rather than envied, whoſe portion is ſo ſmall, whoſe happineſs ſo ſhort, and whoſe miſery and miſtake is ſo great and diſmal. It is a common thing for men to declaim againſt the world, and to ſay, it is but a little muck; it's no unuſual thing for its greateſt Lovers to ſpeak againſt it, and ſay, that it is that which paſſeth away; but yet for all that they purſue it more than Heaven, and are more earneſt for it, than the Salvation of their Souls, and more troubled at the thought of parting with it, than at the thought of their parting with God; and the loſs of it troubles them more than if we tell them of the loſs of their ſouls: Such as theſe will not ſay, but that God is infinitely more to be loved than the whole world; but yet if the World and God ſtand in competition, they ſtand not long diſputing which muſt give place, the World hath the uppermoſt room in the heart. But whence is this miſtake? How comes the Servant to Ride, and the Maſter to go on foot? Why is the world preferred before God? Why hence it is, men know not God, they are not acquainted with his excellency; the World is ſenſible, he ſees it, he feels it, he taſtes it, and ſo he doth not the things that are inviſible: And no wonder then, that ſenſe bares the ſway; the man wants Faith to realize inviſibles, he wants ſenſes ſpiritually p. 200exerciſed. But now he that knows God, and is acquainted with ſpiritual things, he hath quite another apprehenſion of the World, and that not only from Faith, but ſometimes from a ſpiritual ſenſe, and he can ſay that Divine Pleaſures, Riches, and Enjoyments do as ſenſibly refreſh him, yea, abundantly more then ever the world did. And when he hath been newly taking a walk in that heavenly Paradiſe, he looks back upon this World with grief and indignation, that he ſhould ever love the world with his heart, when there was one that did infinitely more deſerve his love, when there was a God, Chriſt, and Holineſs to be loved; that he ſhould be ſuch a child, ſuch a fool as to run after Butterflies, quarrel for a feather, hunt for a ſhadow, while God, Chriſt, and Glory, thoſe great Subſtances lay by unregarded. Now he grudges that any thing ſhould have his love but his God; his deareſt Relations, if they ſtand in Gods way, muſt be run over, deſpiſed, hated. That which the men of the world fight, and kill, and ſpare not to damn their ſouls for, he ſees now to be a pitiful worthleſs thing, which can't defer Death a moment, nor ſtand him in any ſtead in another world. He is all for that coin which will go currant in another Country; and if he be but rich in promiſes, rich in ſpiritual relations, rich in grace, he takes himſelf for no unhappy man; let the world ſpeak or think what they will of him, he doth not much paſs upon it, he believes that he is but a pilgrim and ſtranger here, and if he meet with no great kindneſs, it is but that which he expected. The truth of it is, he is almoſt afraid of the ſmiles of the world, not being ignorant of this, p. 201that whom it kiſſes, it intends to betray, he can't be overfond of that which in all probability will keep God and him at a greater diſtance, and make his paſſage to glory next to impoſſible. He reckons that it's better being rich in grace, then rich in purſe; and he that which lay up for his body, and provides not for his ſoul, is the greateſt fool in the world. Tell ſuch a one as Moſes of riches, honours, & preferments, he thinks them but poor ſorry things for a man of Iſrael to be taken with, and he will rather ſee them in the dirt, then part company with his ſuffering brethren, much leſs with God. It is ſtoried of Anaxagoras, that he ſeemed to be very little concerned when his countrey was in a flame, upon which being taxed by ſome, he made this reply, There is none of you all care more for your country then I do for nine; pointing with his finger up to heaven. Thus it is with the people of God; let others talk of Riches and Honour, but there is none of them all do value true Riches as they do; but here's the difference, one thinks he hath Riches when he hath the command of a great deal of Gold and Silver, the other knows he hath Riches when he hath Chriſt, and Grace, and can have good returns out of that other World. And which of theſe are the wiſeſt will ere long be ſeen. One looks upon heaven & glory as a ſhadow, a fable, and the things of this World, as the only realities; the other he looks upon Heaven, God and Eternity, as the greateſt realities, and moſt worthy of his higheſt valuation, and the things of this world as flying ſhaddows, which can't fill the arms of him that doth imbrace them: And under this apprehenſion, and p. 202ſence of things, no marvel that he doth prefer the ſubſtance before the ſhadow. He believes with that Worthy, that he was born for other things than to eat and drink, and ſleep, or to take his pleaſure, or to get an eſtate; he knows that the buſineſs in this world, is to provide for another, to get his peace made with God, to contemplate Heaven, and to get thither; and therefore you muſt not count it ſtrange, that ſuch a perſon as this is ſomewhat cold, and remiſs in his carrying on of lower deſigns; he knows that the diſproportion between Finite and Infinite, Times, and Eternity, is no ſuch inconſiderable one as the moſt count upon. Again, he hath more than once experienced this, that the very joys and comforts that are to be had in the enjoying of Communion with God, even in this world, are unſpeakably more intence and refreſhing, than the higheſt ſenſual pleaſures in the world. One that is acquainted with God, will take the word of his Friend for true, which word tells him that whatſoever is preſented to his ſence, the world and all that is therein, muſt ere long be burnt up, whereupon he thinks it no imprudence at all to hazard preſent injoyments for future hopes; no folly to look after ſomething that will bear the flame. He thinks it ſcarce worth the while to be born to poſſeſs, if it were a whole world, except he were ſure of having ſomething after it that were better than what he met with here; he had rather have one ſmile from his friend, than thouſands of Gold and Silver: he would not for a world be to have his portion here, though it be never ſo large a one: he had rather by far be with Lazarus upon a dunghil, than ſit with Dives in a chair of p. 203State, before the richeſt fare that the Sea, or Air, or Earth could afford him: he would not change conditions with thoſe which enjoy the moſt of the things of this world: he can thankfully want that which moſt commonly makes its poſſeſſors miſerable. O could you but talk with a man that lives in Heaven while he is upon earth, and could you but ſee and here how much he ſlights that which you adore! Give me neither poverty nor riches, but Food convenient for me is the higheſt that he dare pray for: He had rather live in a ſmoaking Cottage, and have God for his companion, than dwell in the greateſt palace, and have the Devil for his Neighbour, Counſellor, Maſter. When a man hath been in Heaven by contemplation, though his body be upon the Earth, yet the beſt part of him, his affections, his love, joy, and heart, is ſtill there. Sen. Ep. 41. One that doth converſe with God here, he is indeed that earthly lump, his body is below; but could you ſee his thoughts, could you look into his heart, and ſee the inward actings of his ſoul, you ſhould ſee the man out of the world diſcourſing with God, he ſticks cloſe to the company of his Friend: He is like the Sun-beams, who though they touch the earth, yet they ſtill abide there from whence they are ſent, and are moſt intenſly hot neareſt the fountain, the Sun. So the ſoul and thoughts of a child of God, they may, nay, they can't but glance upon the world: but it's moſt vigorous ſpiteful actings are towards God, & the heat of its affections are abundantly more remiſs and cool when they beat upon earthly objects. He that knows what it is to have the company of God, is almoſt ready to wonder how any one can be content with any thing below God: and as for p. 204himſelf, he takes himſelf for little better then a priſoner, while his ſoul is pent up in a body which is ſo unwildly as to all ſpiritual employments, till it be refined by the grave. He would not be to dwell here for ever for a world, though he might enjoy more content then ever any ſince the Fall did. A Soul acquainted with God is a noble Creature indeed, it ſcorns petty low things, it thinks no Eſtate big enough for it, but that which is infinite; he looks upon himſelf as a Citizen of no mean City, a Denizen of Zion, a Free-man of the New Jeruſalem, one of the Royal Society, over which Chriſt, that King of Glory, is the Preſident, his inheritance is greater than that which the Sun compaſſeth in its courſe. O when (ſaith ſuch a one) ſhall I leave theſe Cities of Cabul, and dwell with the King at Jeruſalem! O when ſhall my ſoul be ſaſely ark'd! O when ſhall I be upon the wing for Heaven! O when ſhall I leave this body there whence it firſt came! When ſhall I go out of this cell, this cage! O that I were once ſafe in Heaven! O that I were in the immediate preſence of God, and might ſtand for ever before him, and have his bleſſed ſociety for ever & ever. Neither am I now quite without him; but how little, O how little is it that now I enjoy! O when ſhall I enter into the poſſeſſion of that better longer life! I ſtay & long for that ſeparating, or rather uniting hour, which will ſeparate my ſoul from my body, from my droſs, but perfectly unite me to God. Look then, O my Soul, upon all that thou ſeeſt below, but as ſo many Inns and reſting places for a Pilgrim to take ſome little refreſhment in, and then to be gone. That day, O my fearful p. 205Soul, which thou ſometimes feareſt as my laſt, is the birth-day of eternity. O what mean we to love our priſons, fetter-burdens! What ad we to be ſo much pleaſed with our miſeries, and affraid of our happineſs? O this unbelief! O were Chriſtians but more in the company of God by Faith and Meditation, they would look upon God as great, & the world as a very ſmall thing. He that knows God to be great, ſees every thing below him little. It is an infallible argument of a Divine and Excellent Soul, and one that hath Acquaintance with God, when he can judge all beneath God, as low, ſordid, baſe, and utterly unworthy of the reſpect of his ſoul.

4. Another glorious effect of acquaintance with God, is, that it will eaſe us of all ſorrows, or cure all ſorrows. As ſoon as any one hath but a ſaving knowledge of Chriſt, he is in ſuch a condition as that he need not trouble his head with care, nor his heart with fear; no more then a rich Heir that hath a tender-hearted, loving, wiſe Father, need not trouble himſelf what he ſhall do for bread and cloathing: as long as the great cauſe of fear is taken away, ſo long he is well enough. As for thoſe that are unacquainted with God, they either are always afraid, or have cauſe always to be afraid: but as for a Child of God, that Scripture bears up his Soul under the mightieſt waves of fear, There is no condemnation to them which are in Chriſt Jeſus, Rom. 8.1. He that is in Covenant with God, may in this world undergo ſome petty injures, ſome inſurrections may be made againſt him; but this is his comfort, he is ſure never to be quite over-powered, never to be finally conquered! O the diſquietments and p. 206fears that ſtrangers and enemies are compaſſed with, or will be! And O the joys, the ſecurity, the true ſecurity that ſome have; at what a rate do they live! and how bravely do they die! mark the perfect, and behold the upright man; for the end of that man is peace. This was touched upon before, when I opened the nature and qualifications of this friend, and therefore I need ſay the leſs hear; yet it being the great inquiry of the wiſeſt, how they may be ſheltered from this ſtorm? What ſhall they do to be cured of theſe heart qualms? How they may be freed from fears? I ſhall not altogether paſs it over in this place. I can't but incourage poor ſtrangers, as they value the trueſt comforts, as they would be free from fear and trembling when the Foundations of the Earth ſhall be ſhaken, when the Mountains ſhall tremble, and melt at the preſence of God, the mighty God of Jacob, when the Heavens ſhall be rouled together as a Scroul, and be all of a flame. Make ſure of this Friend! it is impoſſible that one that hath ſuch a one for his friend ſhould much be daunted, when he hears of Wars, and Rumors of Wars, when the Peſtilence rages, when there are dreadful Earthquakes in ſundry places, and ſuch diſtreſs of Nations and perplexities, that the ſtouteſt heart ſhall ſink that hath not this to ſupport: Then a Child of God may lift up his head with comfort, becauſe his redemption draweth near. There is a vaſt difference between a godly man and a wicked, as to their affections, fears, joys, deſires, hope. The godly thinks long for that, which the wicked wiſhes withal his heart might never be; the Day of Judgment. The p. 207righteous man is even delighted with the forethoughts of that, the thoughts of which doth put a damp upon all the comforts of the ungodly, he rejoyceth in that which makes his Neighbour to tremble. As for death, a gracious heart that hath kept his watch, and maintained a ſweet & conſtant correſpondency with God, and hath had his heart in heaven, and can look upon the great Jehovah as his friend, can't be very much affrighted at his approach: He is not much appaled, when he looks out at the window, & ſees this meſſenger making haſt to his houſe; and when he knocks at his door, he dares let him in, and can heartily bid him welcome; he underſtands whence he comes, and what his errand is, & though he look ſomwhat grimly, yet as long as he comes to conduct him to his friends houſe, he can diſpence with that: he hath more reaſon to ſpeake it then he which did. (Plotinus) Let me make haſte away to my Country; there are my excellent Anceſtors, there dwell my noble Relations, there is the conſtant reſidence of my deareſt Friends. (Tull.) O happy will that day be when I ſhall come into that glorious aſſembly, when I ſhall have better company then Homer, Orpheus, Socrat. Cato, when I ſhall ſit down with Abraham, Iſaac, & Jacob, in the Palace of their Friend and mine! O happy day when I ſhall come to my Fathers houſe, to that general Aſſembly, the Church of the Firſt born, to an innumerable company of Angels, to Jeſus, the Mediator of the New-Covenant, and to the Spirits of juſt Men made perfect. A mans knowledg of other things may add to his fears, and make his miſeries greater: But the more knowledg we have of God, the leſs our fears and ſorrows muſt needs be: and when our knowledg p. 208of God is perfect, all our fears and ſorrow ſhall be for ever blown over. I can't omit a brave ſpeech of that noble Stoick which comes to my mind, Ar. Epiſt. l. 1. c. 7. (If the acquaintance and favour of Caeſar can keep you (as you are made to believe) from ſome fears? how much rather to have God for your Father and Friend? how little cauſe have ſuch to be afraid at any time of any thing. Death it ſelf is not evil to a friend of God; he may ſay, come, let us go quickly to our Fathers houſe, our Father calls us. And doth this ſeem a ſmall matter to you; believe it, when you come to dye, you will be of another mind then: you will think thats a cordial worth any mony, that wil raiſe your ſpirits at ſuch a time, & make you with a ſmiling countenance, to paſſe into an everlaſting ſtate. It is but a folly, to expect that any thing in the world ſhould do this for us, but the knowledg of our intereſt in God. It's poſſible indeed to get ſome ſtupifying intoxicating ſtuff, that makes a man to dye like a beaſt, without any great horror, the Devils ſhop will furniſh poor dying Creatures with enough of that; Nay, he is glad if he can keep men a ſleep till death awaken them; but miſerable is that man who is beholding to the Devil for his Cordials; miſerable is he who hath nothing to keep him from a Hell upon Earth, but his own ignorance, and the Devils word. I promiſe you, 'tis none of the joyfulleſt ſpectacles to an inlightned Soul, to look upon one that lived wickedly, and died peaceably. You would think, that a poor man, that is going to Execution, had little cauſe to ſmile, though he ſhould Ride to the Gallows upon an eaſie going Horſe, or in a Coach. The Swine is uſually very ſtill, when the Butcher is p. 209ſcraping away the hair of his Throat in order to the Sticking of him. It's no unuſual thing for a vile unſanctified ſinner, to leap with a mad confidence into eternity; but he alone hath a ſoild peace, who hath God for his friend. This is the only man hath juſt cauſe to ſing for joy, when his ſoul is going into another world. It was none of the worſt counſel which he gave, whoſoever he was who ſaid, that it doth highly concern us ſeriouſly to think of terrible things which we muſt moſt certainly ſee ere long, and to lay in ſuch proviſion as may make us fit to grapple with them when they come, O for that which will keeps us, from crying out hereafter? what ſhall I do? wo is me, I am undon: were it ſo that there were ſuch rare extraction to be made which would certainly prolong our lives as long as we would, and make us always cheerful, what ſtriving would there be to get ſuch a receipt! O how would the great ones bring out their bags to purchaſe it at any rate! How willingly would they mortgage all their Lands, part with their richeſt Jewels to buy it! & yet how little will they exſpend for that, which if they had, would prove far more effectual! O would men and women but underſtand themſelves, and mind their buſineſs, what ſweet lives might they lead, what a calm might there be conſtantly upon their Spirits! How cheerfully might they live! and how joyfully might they dye! Tully ſaith, that he and many others had been gathering the moſt powerful herbs that they could find to cure all fears: but, ſaith he, I know not what is the matter, the diſeaſe is ſtill ſtronger then the remedy. And doſt thou not know, O Tully, what's the matter? why then I p. 210will tell thee, One principal Ingredient was left out, viz, Faith in the Bloud of Chriſt, and Union with God by vertue of that bloud. He that is by Chriſt brought acquainted with God, need not much fear griefs, ſorrows, and ſuch things Chriſt was acquainted with for him; he hath unſting'd Death, and ſweetened the Grave: all his troubles are now but as Phyſick, the Poyſon of them is corrected; though the Pill be bitter, yet it's of his Friends compoſing, and therefore you may take it without any turning away of your head. Shew me a man (ſaid old Epictetus) that is happy, truly in his life, and happy in his death; happy in his health, & in his ſickneſs; happy when poor, ſcorned, tormented and baniſhed; in a word, happy in all conditions. O that I could but talk with ſuch a man! O that I could ſee ſuch a ſpectacle! ſuch a one as my eyes never yet beheld. Why, I will tell thee the reaſon of it, O Epictetus, It is becauſe thou never ſaweſt a Chriſtian, one that was acquainted with God; for let me tell the world, Through Grace I have ſeen ſuch a ſight, and do believe it to be the moſt lovely ſight on this ſide Heaven. I have ſeen one ſmiling when his Jaws have been falling, and eye-ſtrings breaking; rejoycing, when moſt about him were weeping, and accounting it a high act of patience to be willing to live; and how do you like ſuch a condition? Is it better to lie quivering, ſhaking and groaning, or rejoycing and prayſing, and admiring of free grace, and ſetting forth the riches of Gods love and goodneſſe: which of theſe would you chuſe? I can eaſily believe that few are ſo bad, but that they could be contented as well as Balaam to dye the death of the righteous, and to have their latter p. 211end like his? But would you dye joyfully? why then, you muſt live holily; get acquainted with God, and then this may be your ſtate. I remember Seneca ſpeaks of one Pacuvius, who when he was drunk, cry'd out foreign (I have been alive) very merrily. But had he well underſtood himſelf, he would have thought be bad had much better reaſon to have cryed out, I am dead, I am dead. But however, what he ſaid ungroundly and wickedly, a child of God may eaſily and thankfully ſay; when he is going to his laſt ſleep, he may with joy and cheerfulneſs ſay, I have lived, and through grace, I have kept a fair correſpondency with my God, my Friend, whom I am now going to dwell with for ever. Do not think therefore that I come to take away your comforts and joys, when I come to perſwade you to get acquaintance with God, no ſuch matter, I would have you learn to rejoyce, but yet I would that that joy, ſhould be born from above, that the foundation of it ſhould be the knowledg of your intereſt in Gods love. Other joys may make you have a ſmiling countenance, but they do not raiſe and fill the Soul; for I muſt tell you, I am far from thinking that every one that laughs, is joyful, and without fears. Give me a man that knows that God is his portion, and Heaven his inheritance, that knows with what Friend, and in what a happy ſtate he ſhall live in after death; this, this is the cheerful man: ſuch one as this is can overlook momentany ſorrows, he underſtands full well that the caſe will be quickly altered with him; and the thoughts of Eternal happineſs do ſwallow up his temporal miſeries: Tell one of Gods acquaintance, of poverty, p. 212he values is not, as long as he knows he hath a brave eſtate that can't be confiſcated, riches that none can take from him, a treaſure that thieves can't break through to, and ſteal. As for all worldly things, he knows that before a few years are over, he muſt part with them however; he is of that mans mind, who having a conſiderable ſum of money, and precious Jewels hid in his ſaddle, and a little odd mony in his pocket, was ſet upon by thieves; who readily went to his pocket, and took what was there, and look't no further: Now the man ſcaping clear with his main treaſure, is ſo joyful that he takes no notice of what was ſtole from him. Thus a child of God, if he loſe his eſtate, his liberty, and all his outward injoyments, he counts all theſe but inconſiderable, as long as his Soul is fafe, his great treaſure is out of their reach. Tell him of torments, racks, flames, or what the policy of Hell can invent, he is not ignorant of this, that the more he ſuffers for Chriſts ſake, the greater cauſe he hath to rejoyce, to be exceeding glad, for great ſhall be his reward in heaven, and while they add to his ſufferings, they add to his glory; and, though againſt their will, while they would injure him, they do him the greateſt kindneſs; this light affliction works for him, a far more exceeding and eternal weight of glory. As long as his torments want that dreadful Epithite, Eternal, he doth not much paſs; the thoughts of Gods love makes mans hatred inconſiderable? O how ſweet are the thoughts of his Friend, when his enemies are moſt bitter. Bleſſed be God as for thoſe intolerable torments, he knows it's beyond mans power, and far from Gods will to p. 113inflict them upon him, and ſo long he cares not much. All other tortures are but a Flea-bite to the pains of Hell, and an enraged Conſcience; he can almoſt dare the world & the devil to do their worſt, as being confident of this, that as long as he is dear to God, his Soul is out of their reach. Threaten him with baniſhment, he remembers, that he hath a friend that will find him out, and bear him company whereſoever he is. Tell him of the barbarous unkindneſs and treachery of former Friends; he reads that his betters have been worſe handled by their pretended Friends; above all, this cheers him, to think that all his Friends will not ſerve him ſo, he hath one Friend that will never forſake him, never be unfaithful to him. Now bring a wicked man upon Earth, that is without his ſorrows, I know there is none, no not one; there is none of them all, but if he were within the ſight of thoſe devouring flames, would tremble. Thoſe that have wickedneſs enough to dare God, will not have courage enough to look him in the face, when he ſhall appear in flaming fire, to execute vengeance upon the ungodly; he that will not now be troubled at the doing of wickedneſs, will be troubled hereafter at the ſuffering for it. Let ſinners ſay what they will, I am ſure they can't be long without fears, to behold Chriſt, and his dear Servants coming together in the Clouds with Millions of mighty Angels to judge the world; I am confident it will be ſuch an amazing ſight as can't chooſe but cool their courage, and make the ſtouteſt heart of them all to ake; I am ſure that as light as they make of Damnation, and Gods diſpleaſure, that the day p. 214is coming, when they will believe it was no ſuch cowardiſe to be afraid of an angry God, to flye from the wath to come, and to run away from ſo formidable an enemy as ſin. So that it's clear, that a wicked man will firſt or laſt be a fearfull man, a Magor miſſakib, Fear on every ſide, ſhall be his name. But now he that doth exceedingly fear to offend God, need not exceedingly to fear any thing elſe; and he that fears no God, hath cauſe enough to fear every thing? O Sirs, it's a brave thing to be able to take death cheerfully by the hand, and to walk with him joyfully into another world; and this I ſay again a man acquainted with God may do; he hath this to comfort him, death doth more properly give him life, then take it away from him; and that as ſoon as he is dead his ſin ſhall dye too, and his grace live and act without controul; then he ſhall live a life, of joy, a life of perfect holineſs, ſuch a life as Saints and Angels live, ſuch a life as Chriſt lives, the life of God, a life without death, an everlaſting life; and why then ſhould he be afraid of dying? As for his old Companion the body, it is gon to reſt, and will ere long be awakened, and riſe from his bed more vigorous and fit for thoſe Noble imployments which it muſt be engaged in for ever: and Soul and Body ſhall meet with more comfort, then now they part with pain, when the body ſhall be in another kind of dreſs then now it wears, and that alſo ſhall in ſome reſpects be like the Soul, agil, holy, immortal. This is ſuch a man that I can call happy, and ſo ere long will thoſe that now ſcorn and perſecute him, call him too. Bleſſed is he that in his life is holy, and cheerful, but moſt cheerful and perfect at his p. 215death. This is the happy portion of Gods acquaintance, this is the heritage of the Friends of the Bridegroom. I have read of a wiſe man, that would commend, and be thankful for every thing, becauſe he was ſure a friend of his had the management of every thing, whoſe underſtanding was infinite, and whoſe wiſdom was unſearchable, who could & would work his own honour and his Friends comfort out of every thing, yea, though ſeemingly evil; for the greater the evil ſeems to be, the greater will be the real kindneſs which makes ſo much good out of it. O but I have lately loſt many of my moſt neer and precious relations? If thou art one of Gods Friends, let me tell thee for thy comfort, you will meet them at your Friends houſe, when you come thither. It was no unſuitable advice that he gave to his Friend Lucilius, to cheer him up after the loſs of a dear Friend, Let us conſider my dear Lucilius, that we our ſelves ſhould be glad to be in that place, and to enjoy that company, which you are ſo ſad that your Friend is gon to; and he that you ſay is loſt, is not ſo, but happy before you. We do not judge rightly of things. Well then, would you know what a man is? would you paſs a true eſtimate of him, and underſtand his worth and value? Why then conſider the man without his riches, lay aſide his honours, take away all his externals from him; nay further, lets ſee the man raked out of his body, and how doth the Soul look? is it now rich, beautiful, joyful? can it ſtand confidently before God? doth it appear cheerfully in the preſence of it's maker? Why, this is ſomething; It matters not much whether his body were fed p. 216with Pulſe or Dainties, cloathed with Rags or Scarlet, it matters not whether his Soul went out of his mouth, or at a wound; whether he dyed in bed of doun, or in flames. Methinks, by this time you ſhould be ready to think that Religion is an excellent thing, that Gods acquaintance is deſirable, and that no life is like the life of a Chriſtian, all whoſe ſorrows end in joys, whoſe miſeries make him more happy, whoſe ſhame for Chriſt will make for his glory; In a word, whoſe death brings him into life. This is the generation of them that ſeek thee, that ſeek thy face, O Jacob.

5. Another effect of acquaintance with God, is, That it will make us more highly to honour him. Here familiarity is far from breeding contempt. Thoſe that are ſtangers to God ſee not his worth and excellency, they honour him not, but they have the moſt vile, low, contemptible thoughts of the infinitely glorious Majeſty, and they think any thing will ſerve his turn, they make more bold with him then they would do with a man like themſelves, they put him off with the leavings of the world: When they have been feeding their luſts, and ſerving their pleaſures, and gratifying the Devil all the day long, then they come between ſleep and awake, and pretend a great deal of love to him, and anger with themſelves for their ſin, whereas God knows, they do but play the hyprocrites in all they do, & mean nothing that they ſay: Lip-devotion, knee-religion God ſhall have, and but a little of that too; and that pitiful ſtuff that they preſent him with, they think God is very much beholding to them for. As for the ſanctifying the Lord God p. 217in their hearts; as for inward hearty-love; as for high prizings and admirings of God, as for a real honouring of God, and worſhipping of him in Spirit, and in Truth, it is that which they underſtand not; and as for them which do, they laugh at them, as if they were guilty of the greateſt folly in the world. But now he which converſeth with God, beholds ſuch a beauty, excellency, majeſty, and glory in him, that it is ready quite to ſwallow up his ſoul; he ſpeaks much of God, but yet he thinks more; he wonders that a God of ſuch infinite goodneſs ſhould be no more loved, that a God of ſuch infinite greatneſs, juſtice and holineſs ſhould be no more feared, that a God of ſuch unſpeakable power ſhould be no more obeyed; and while he remembers his own contempt of God in former times, and the too mean thoughts that he hath at preſent of him, he doth even ſtand aſtoniſhed to think that he ſhould be on this ſide the ſtate of the damned. He that before thought every thing too much for God, now thinks nothing enough for him. The man is ſtrangely changed by his new acquaintance, ſo that he may not improperly be called a New man, all things are new with him. In honor to this new gueſt, he hath got on new cloaths, he is cl… with Righteouſneſs, as with a garment: new food, it is his meat and drink to do the will of his Father which is in Heaven; new drink, Wine on the Lees well refined, he draws all out of thoſe wells of Conſolation, the Promiſes: he hath new thoughts, words, and actions; God, inviſibles, and all the things of faith are now Subſtances with him. Now the threats or promiſes of a God are not counted ſmall matters; p. 218Heaven, Hell, and Eternity go for the greateſt Realities, becauſe God ſaith they are ſuch. So he that ſometimes lived without God in the world, had no reſpect at all to his glory, but valued himſelf and his moſt baſe luſt, and the Devil himſelf before God, doth now reſpect Gods glory in all that he doth, he ventures upon nothing deliberately, but what may pleaſe him; Religion runs through all he doth; he eats, he drinks, and ſleeps, and cloaths himſelf, he prayes, he works, he recreates himſelf with a deſign for God. The grand project he ſtill is carrying on, is the honour of God. He will undertake nothing of importance, before he conſult with, and hath the advice and direction of his Friend. Whatſoever he hath that is worth any thing, he ſends it to this Friend, he preſents him with his firſt fruits, he ſacrificeth his male, the beſt of his flock; deſires that his Friend may be always at his houſe, and that he may have the beſt entertainment that he can poſſibly give; and he is aſhamed at the beſt, that he can make him no more welcome, whom he ſo highly honours; he is grieved that his entertainment is no better; he would fain give God his firſt and laſt thoughts, his warmeſt affections; he would gladly have the ſtrength and vigour of body and ſoul ſpent in his ſervice; he ſtudies how to improve all mercies and enjoyments, for God, to take hold of all opportunities that he can poſſibly, and to make the beſt of them for the promoting that grand Deſign which he hath on foot, his Honour. He thinks not wife and children, houſes and lands, body, ſoul, and all that he can make in the world too good for him. Whatever temptations he p. 219conquers, whatſoever ſin he ſlayes, whatſover piece of gallantry or proweſs he hath done in his inrods upon Satans Kingdom, he gives the honour of all to the valour, conduct, and aſſiſtance of this his noble Ally and Friend. He ſets the Crown of the King of Ammon, like Joab, upon the head of this King David. He hath ſuch a high eſteem for God, that he thinks nothing well done but when it is done exactly as he would have it; he thinks every thing then beſt, when it is done, according to Gods will: and he counts it no ſmall weakneſs to be unwilling that infinite Wiſdom rather then folly ſhould have the managing of all the affairs of the world. He deſires to maintain a quick and lively ſenſe of the Divine Majeſty upon his Soul, and that he may here and hereafter give him, as he hath infinite cauſe, all honour, glory, and praiſe.

6. Another effect of this Acquaintance with God is this, It would put abundance of, life and vigour into the ſoul; it would, as it were, oyl the wheels, and ſet them a running. There are none in the world that act at ſo high a rate as thoſe do, which are moſt acquainted with God. O how undefatigable are they in their pains! with what earneſtneſs and faith do they pray! as if they ſaw the glorious God before them, and were talking with him: with what reverence, ſeriouſneſs and delight do they read, meditate and hear the Word, and do all that they do! They know in ſome meaſure what it is to preſent their bodies and ſouls as a living ſacrifice to God through Chriſt; they underſtand what it means to be fervent in ſpirit ſerving the Lord: they will not ſerve God with that which coſt p. 220them nothing, kneeling down, and ſaying a few formal words before God in the evening, repeating the Lords Prayer, and the Creed, and the Ten Commandments between ſleeping and waking, doing no body any wrong, and the like, is not enough to ſerve his turn, his conſcience will not be thus put off; but he labours with all his might to ſtir up his ſoul to lay hold upon God, he is not content to go off from his knees without his Fathers bleſſing. This is the Friend and Acquaintance of God, this is the brave Iſraelite, that ſpiritual Prince that will not let God go till he hath prevailed with him. He doth not go to his work, as if he caved not whether he work'd or no; he is not ſick of the ſervice of God, but he rejoyceth and works righteouſneſs; his work is his pleaſure, and he goes on merrily with his buſineſs. Thoſe that are intimately acquainted with God, are not ſo cold, faint, and dull in the ſervice of God, as others be. Such a one as knows God very well, and hath been oft made welcome by him; why, he comes with a great deal of confidence, and knocks at Gods door, and, for his part, he will not go away, though the door be not preſently opened, but he continues knocking becauſe he is ſure that his Friend is within, he knows that he is never from home, and that he can never come unſeaſonably to him. He comes to Prayer as if he were going to ſtorm Heaven, he gets ſpiritual things by violence, he comes to Duty as to fight for a Crown, he is aſhamed to offer the lame and the blind to God, but he chooſeth for the beſt in his flock; he deſires to improve his intereſt in God to the height, this favourite of Heaven comes frequently to the p. 221King to beg ſome great thing or other, and he is ſure that his Friend will deny him nothing, that it is not a greater kindneſs to deny then give; he knows that his King hath a large purſe, and as large a heart, and he is not willing to loſe ſuch excellent things that are to be had for the asking for; he is not ignorant that Spiritual things are worth the ſeeking for, and therefore he will ſeek and ſeek earneſtly; he hath tried more then once, and he remembers to his joy, that wonderful things are to be had, if we will but take pains for them, and prefer our Petitions, or rather get them preferr'd by that great Maſter of Requeſt, the Lord Jeſus Chriſt, and follow our buſineſs cloſe, that it can't poſſibly miſcarry let it be what it will; the comfort in enjoying will abundantly pay all the charges we can be at in ſeeking; therefore he layes about him as one that is in good earneſt; the confidence that he hath in the good will of God, it puts life into all his petitions. A poor Creature that very rarely injoys any communion with God, that is very little or not at all acquainted with him, is ready to take up with a few formal complemental performances, he is weary of his work before he hath well begun it, he is quickly out of breath; but now one that is very well acquainted with God, is not ſo ſoon weary of his company; it may be, he may be ſomewhat cold when he ſets out, but by that time he hath gon a few turns with his Friend, his blood grows warm, he is ſometimes ſo taken up with God in duty, that he can ſcare tell when to have don? O he thinks it's good being there? O it was a ſweet ſeaſon! Theſe are the actings and experiences p. 222ſome Noble Soule. I have heard ſome Chriſtians ſay, that had not God made it their duty to follow their callings, they could be glad with all their hearts to do nothing elſe, day nor night, but hear the myſteries of Gods love in Chriſt opened, Read, Pray, Meditate, and be immediately engaged in the ſervice of God, Sure ſomething is the matter with theſe perſons more then ordinary, that their Palate ſhould be ſo Spiritualiſed, as that it is their Food, their Wine, their Dainties, to be actually imployed in the great acts of Religion. The more any one is acquainted with God, the more delight he takes in the Ordinances of God; as one of Gods Children, he deſires the ſincere milk of the word: before he was acquainted with God, he found it far otherwiſe; then nothing almoſt would down with him, the pure word could not be reliſhed, except it was adulterated with flouriſhes of humane wit. He had very little appetite to good wholſome Food, his ſtomack was ready to turn at it, except it were ſo cook't and ſawc't, and ſet out, that an underſtanding man could ſcarce tell what to make of it! What do you ſay to this, you that are ſo faint and cold, in what you do, in the ſervice of God? Come a little nearer, get better acquainted with God, and you ſhall find ſuch entertainment from him, that you will ſcarce be able to keep long from his houſe; get oft into his company, and you ſhall feel, your Soul ſtrengthned with new ſpirits, animated with a ſtrange life, Heat and Warmth. You will not complain that the Sabbath is the longeſt day in the week; you will not ſay, what a wearineſs is it? When will the new Moons and Sabbaths be p. 223at an end? But you would think long till the Sabbath day come, and when it is come, the pleaſure that you take in the work of that day would make you to think it the ſhorteſt day, and gon too ſoon; and when you have ſpent it in the moſt diligent attendance upon God, you would wiſh it were to begin again, or that you were to begin ſuch a Sabbath, that would never have an end. This is the condition of one that is very intimately acquainted with God; his nearneſs to his Maſter, makes him to follow his work, and he knows he ſhall loſe nothing by it; ſomething will be coming in ere and anon, which will more then quit his coſt: So that when God calls, he is at hand, and readily anſwers, Speak Lord, for thy Servant heareth. When God hath any meſſage, any hot ſervice to do, he accounts it his great honour to be imployed in it, and ſaith, here I am, ſend me. I believe he that ſpoke it (Ar. Ep. l. c. 9.) might be a little confident, when he ſaid, Lay what thou wilt upon me, O God, I have power to bear it, it ſhall not be my Burden, but my Ornament: Yet I am perſwaded one that is acquainted with God, can ſay it, and ſay it again in good earneſt; Lord what wilt thou have me to do? wilt thou have me to preach for thee, to run through Fire and Water for thee, to dye for thee, to go or come? O Lord do but bare me company, and give me ſtrength, and it ſhall be don: I can do all things through Chriſt that ſtrengtheneth me. This is one of Gods Champions, he watches, he keeps upon his guard, he fights ſtoutly, he ſtands his ground, in every thing he demeans himſelf gallantly, he quits himſelf like a Souldier of Chriſt; and that which makes him thus valiant, p. 224is becauſe he is ſo near his Captain. Ask Epictetus what made Socrates do as he did, and he will tell you (l. 3. c. 22) It was becauſe he was a Friend of God, his Servant, and partaker of his Kingdom. This is ſtrang Language of a Heathen! but had he known what it was to live under the moſt lively ſence of Gods love, to have had ſuch intimate converſe with him, as ſome Chriſtians have had, what would he have ſaid? As for the Saint that keeps cloſe to God, he keeps cloſe to duty; his work is to ſerve, love, and praiſe God: this is his buſineſs, both by himſelf, and with others.

7. Another excellent effect of this acquaintance with God, is, it will make a man Patient under all the diſpenſations of Gods providence, in all conditions to be content, in quietneſſe to poſſeſs his Spirit: Acquaintance with God will make him be at peace, not to open his mouth againſt God, whatſoever he lays upon him. What was it that kept ſuch a calm in Pauls heart, when there was ſuch a conſtant ſtorm without him? was it not his ſence of his intereſt in Gods love? though all the world were his enemies, yet as long as Chriſt was his Friend, he doth not care; though men and devils be againſt him, yet if God be for him, he paſſeth not much upon it: though men be never ſo unjuſt: yet God will never be ſo, that's his comfort. It's a ſmall matter for him to be judged with mans judgment, as long as he is ſure that God will acquit him; he knows that juſtice it ſelf will do him no wrong, infinite goodneſs could not be unkind, and that wiſdom it ſelf could work glorious effects out of theſe things, which the world call evil; if he do receive evil at p. 225the hands of God, he is confident he deſerves more; if it be good, and but a little, he is thankful, becauſe he deſerved none at all. Let the worſt come to the worſt, if all the Devils in Hell, and all his inſtruments upon Earth ſhould combine againſt him, as long as he is ſure of the love of God, and that none of them all, can pluck him out of the Arms of the Almighty, he is not very much concerned; Heaven will make amends for all: whatſoever he ſuffers, it is nothing to the diſpleaſure of a God, it is nothing to everlaſting burnings. He believes that if his perſecutors did know what he knows, they would as ſoon eat fire, as do as they do; therefore he rather pitties them, then is angry with them, as ſeeing that their day is coming! How ſeldom have you eitheir Paul or Silas complaining of their ſufferings! How rarely bemoaning their condition? And what is it that makes them ſo patient? what have they to ſweeten ſuch bitter draughts? Why, God loves them; and ſo long, they do not much care though others hate them. Mans frown can't ſink a Soul to Hell, nor his favour make one happy for ever. It is but a little while, and all tears ſhall be wiped away from their eyes. The kindneſs, and faithfulneſs of God is enough to make a man cheerfully to hold up his head, when all the world is againſt him: When the moſt Spiritual Chriſtians do complain, it is more of themſelves, then of their perſecutors! O my unbelieving heart! O that I ſhould love God no more! O that my heart ſhould be no more taken up with the great things of Eternity! This is the condition which thoſe that are moſt Spiritual, are in Poverty, Impriſonment, Baniſhment, and all p. 226theſe things which moſt call dreadful, when they come to a man that is much in Communion with God, they find him Patient, Meek and Calm, theſe are not the things which put him upon the rack; God is his Friend, and that anſwers all.

8. Another glorious effect of Acquaintance with God, is, That it will make all our enjoyments doubly ſweet. He hath what he hath in love; he need not be afraid of poyſon in any of thoſe Dainties which comes from his deareſt Friends Table; he may eat his meat with a joyful heart, and not tremble for fear of the reckoning at laſt; what he enjoys is freely given him; all his Diſhes have this brave Sauce, they are ſeaſon'd with Love, and come out of the hand of a Father. He that is the great Proprietor, hath given him leaven to uſe theſe things, and hath promiſed alſo to give him better things then theſe. He knows that this is not his portion, that this is nothing to what he ſhall poſſeſs; it is no ſmall comfort to him, to think that he ſhall never want any thing that is needful for him, or that if he be brought into ſome exigences, he hath a Friend that he can go to when he will, and be heartily welcome; he hath a portion, an eſtate in another Country that can never be ſpent, though he live at never ſo high a rate, and the more he ſpends upon it, the greater it is; he hath a key to that ſtorehouſe which can never be emptied; he hath an intereſt in him in whom all fulneſs doth dwell: his Friend is noble, let him but ask and he ſhall have, ſeek and he ſhall find, knock & it ſhall be opened unto him. God is ſo free that he takes care of all his creatures; yea, ſo great is his Royal Bounty, that it doth largely provide p. 227for his enemies? and ſhall his friends, his children ſtarve? Hath he not done ſo in ancient dayes? when his people were in the wilderneſs he ſent them their Dyet from his own houſe, he fed them with Angels food. But if this ſhould not be, if he kept them ſhort, that may be done with as great kindneſs to them as the former: faſting may fatten the ſoul more then feaſting doth the body; and this makes all welcome. if he have a great deal, he rejoyceth to think that he ſhall have more ſtill one day; if he have but a little he is ſatisfied; and ſo his condition is made more comfortable to him, then the greateſt enjoyments of the wicked are to them.

9. Another effect of this Acquaintance with God, is, That it will make a man wiſe. He that before he was acquainted with God had not the wit to know his Friends from his Foes, by his converſe with God is made more wiſe then the great Sages and grand Politicians of the world. Upon his acquaintance with God, he is ſoon able to know right from wrong, to diſtinguiſh between good and evil. He hath now the wiſdom to look after the ſalvation of his ſoul, to ſeek the Kingdom of Heaven in the firſt place, and not to be laughed and jeered into Hell. He is ſo wiſe, that he doth outwit the Devil himſelf; he doth get ſo much wiſdom by his acquaintance with God, that God will reveal many of his great ſecrets to him. I know one my ſelf that was little different from thoſe which are commonly called Naturals, whom when the Lord had wonderfully wrought upon, and brought near to himſelf after his converſe and acquaintance with God, his very natural underſtanding was exceedingly p. 228refined, and afterward he became more diſcreet and fit to manage worldly affairs. But however this be, I am ſure the knowledge of God gives underſtanding to the ſimple. A good under ſtanding have they which love the Lord: and the fear of the Lord is the beginning of wiſdom. Converſe with men of wiſdom doth not a little improve a man; but converſe with the wiſe God it makes a ſtrange alteration indeed, they are made wiſe unto Salvation. Of ſuch as theſe David thought it beſt to make his privy Council. Theſe are the perſons that are the fitteſt to adviſe with in buſineſſes of the greateſt importance in the world; they have learned the art of managing the affairs of greateſt concernment with the greateſt care and prudence. I know the wiſe world uſually look upon theſe perſons, as the verieſt fools living. To converſe with God, to take all poſſible care to make their calling and election ſure, to do what one can to be happy for ever, goes amongſt them for a ridiculous thing, and more then needs. But it is no great matter, they will not be beat from their work thus; they ſhould be fools indeed, if ſuch things as theſe ſhould make them turn their backs upon God; they will not be jeer'd out of Heaven, they paſs not upon mans cenſures. He is wiſe that God calls ſo, and he will be ſound to be a fool which God faith is ſo. As for the man that is acquainted with God, all his actions ſpeak him a man of prudence, one that hath a deep reach with him, he is a man of an excellent foreſight, he ſees the clouds a gathering a great way off, the ſtorm before it riſeth, and he hides himſelf, in him are hid the treaſures of wiſdom, he makes no fooliſh choice, he is a child p. 229of wiſdom; he doth in ſome meaſure underſtand himſelf, and knows where his intereſt lies, and is faithful to it; he makes no fooliſh bargains, when he parts with Dung for Diamonds, Braſs for Gold, Earth for Heaven, Sin for Holineſs, preſent ſhort-liv'd Pleaſures for ſure & everlaſting Delights, the Devil for God. How ſay you, ye mad Gallants, that look upon the Saint as a Fool, and Religion as a ridiculous thing? Are theſe ſuch fooliſh actings? is it ſo undiſcreet a choice to prefer Heaven before Hell? If this be to be a fool, I wiſh I were more ſuch a fool; if this be ſo contemptible a thing, O that I may yet be more vile! Let me ſay further, as great a folly as it is, there are none of you all, but ere long will wiſh you had been ſuch fools. A few years will make you all of another mind, when you ſee what thoſe that you counted fools have got, and what you with your wiſdom have loſt; then let's hear you calling them fools for chuſing Chriſt for their portion; and your ſelf wiſe for deſpiſing him, and chuſing of this preſent world for your portion. Now, it is their being acquainted with God, that hath made them thus wiſe; time was, that they were as very fools as any in the world, till they fell into Gods company; and ever ſince that, they have acted with a great deal more prudence: their being much in Gods company hath much improved them. They may thank God for all that skill that they have attained to; for he it is that teached them, he is always at their elbow to direct them; when they are about to be cheated, he whiſpers them in the ear, lets them underſtand the fraud; and when God ſpeaks, they liſſen to his counſel. It was no p. 230falſhood which Seneca ſpake (though he underſtood not the meaning of this Doctrine of Reconcilitation) in the commendation of Wiſdom. Wiſdom (faith be) is a great ſpacious thing, it inſtructs us both in Divine and Humane things, it teacheth a man how to demean himſelf in relation to things, paſt, preſent, and to come: it informs him about things that are fading, and things that are laſtening; and by it he knows how to put a true eſtimate and value on both: this learns one the difference between Time and Eternity. Thus far Seneca, But where is this Wiſdom to be found? not in Ariſtorle nor Plato's writings. The grand Maximes of this Wiſdom were little underſtood in the Peripatetick or St…ick ſchools, Fleſh & Bloud, Humane Wiſdom improv'd to the height, reveal not theſe things to us. Where then is this Wiſdom to be found? and where is the place of underſtanding? man knows not the price of it naturally. The Depth ſaith, It is not in me, it can't be got for Silver; &c. Deſtruction and Death ſay, we have heard the fame thereof with our ears. There is talk of Wiſdom in Hell, there they can ſay what reports were made to them of the Excellencies of Chriſt, and how earneſtly they were offered to be inſtructed in the ways of Wiſdom. But in Hell there is Wiſdom, though the world of them, which by their wiſdom, knew not God be there: where then is wiſdom? God underſtands the way of it, and he teacheth man wiſdom, and thoſe that will come to him, ſubmit to his inſtructions, may learn: the Leſſon is ſhort, yet learnt but by few; he tells man, that to fear and love his Maker, and to be brought into Union, Friendſhip, and Acquaintance with God, that is Wiſdom, and to depart p. 231from iniquity, that is underſtanding, Job 28.12.13, 14, &c.

10. Another effect of this Acquaintance with God, is▪ It will make a man rich. As ſoon as any one is acquainted with God, he is ſet in a thriving way. Man at the firſt had his eſtate in his own hands, and he kept up his Trade for a little time, and but for a little time; for though his ſtock was great, yet meeting with the Serpent that great Cheater, he was miſerably overreached, and ſo ſadly impaired in his Spiritual Eſtate, that he broke preſently; and had not Jeſus Chriſt ſtept in and bayled him, and been his ſurety, he would ſoon have had all his Creditors upon his back, and have been laid up in that diſmal priſon, till he ſhould have paid the utmoſt farthing; but through the kindneſs of Chriſt the grand Creditor had patience & offers to make up the buſineſs, & to compound upon better tearms then the ſinner could poſſibly expect. Chriſt undertakes to heal the infinite breach, to bring God and Man acquainted, & to ſet him up again, in caſe he will but accept of the gracious terms of agreement; and thus undon man that was before in a beggarly condition, upon his return to God, is ſet in a better way then ever; God his Friend now takes ſuch order for him, that he ſhall be ſure never to break again; he will be his Caſh-keeper, he will have the overſight of all, he will teach him ſuch an art, that he ſhall be ſure to get by every thing that he trades in, he ſhall gain by his loſſes, grow rich by his poverty, and drive the beſt trade it may be, when he is forced to ſhut his Shop doors, I mean in a time of a violent perſecution. Whatſoever loſſes or croſſes p. 232come, he is ſure he ſhall never be undon as long as his Friend hath ſo great a bank; he hath a key, and he can go to an infinite Treaſury, when he pleaſeth, and fetch out ſupplies for any exigencies or occaſions; and when all thoſe that made ſuch a great ſhow in the World, and that were taken for Merchants, that were exceeding well to paſs, ſhall be proclaimed Bankrupts, and be found not worth a Farthing, and be carryed to priſon for debt; then he hath mony in his purſe, coyn that will go currant in any Country. In the mean time, though he be thought to be worth nothing, to drive but a pittiful poor trade, yet when he comes to dye, and when an exact inventory is taken of all that he is worth, he is found worth thouſands: and no wonder when he hath ſuch a Partner, that will be ſure to ſee that his buſineſs ſhall be managed to the beſt advantage, and that he ſhall never be out of purſe; upon this account, the man can't chooſe but thrive; he will have ſomething to ſhow for his gains, when others have nothing, When the rich ones of the world ſhall be begging a drop of water, he is at the fountain. If we ſhould take a ſurview of that mans eſtate, that is acquainted with God, you muſt lift up your eyes to thoſe everlaſting Hills, you muſt look Eaſt, Weſt, North and South; all this is his, things preſent, and things to come; mount up to the top of Carmel, your ſight is too ſhort, you ſee not the hundredth part of his inheritance, all this is nothing, he hath a brave eſtate in another Country; he is rich in Bills and Bonds, when he comes to age, he will have no man know what falls to him; and whence hath he all this wealth, hath he not got every penny of it ſince he was acquainted p. 233with God? But I ſhall be but brief upon this Head, becauſe I have handled, what might have fallen in here before; but the world laughs when I ſpeak at this rate, and think that I am much miſtaken; the godly man rich! that's ſtrange! what, rich with ſcarce cloaths to their backs; rich, and fare ſo hardly; rich, and poſſeſs nothing! this is ſtrange wealth. I grant it, it is ſo, for their eſtate is in inviſibles; it is not he that poſſeſſeth much, but he that wants little, is rich: Will you call nothing riches, but Gold and Silver, and Houſes and Lands? is Virtue, Grace, Holineſs no riches? And will you call theſe little becauſe he hath not ſo much trouble and vexation with his eſtate as ſome have? is Heaven, Glory, the everlaſting enjoyment of God nothing? Is the poſſeſſing that which is more worth then a thouſand worlds, no riches; If to have all things that are good for them; If to have more then their hearts can conceive; If to be filled with all Spiritual plenty, be counted poverty; let me be thus poor, rather then enjoy the Revenue of all the Princes, and great Ones of the World? And what do you think of this, you that are worth never a penny? Are you deſirous to have a great Eſtate? you that go backward, and get nothing, would be ſet in ſuch away, as that you may be ſure never to break? Why then, get acquainted with God, and you can't but grow rich.

11. Another glorious effect of acquaintance with God, is, that it makes a man like God, which is the top of the Creatures honour. Company is of an aſſimulating nature. He that before was unholy, and like the Devil; by converſion to God, p. 234and converſe with him is made holy like God. He that before was cruel, fiery, unmerciful, by his acquaintance with God is made kind, meek, and lovely. He that in his natural ſtate, was a Non-Conformiſt to the Laws of his maker, when he is well ſtudied in this point, is the ſtiffeſt Conformiſt, he ſticks cloſe to the righteous Cannons of the holy God, and will not by his good will turn to the right hand, or to the left. He that was ſometimes very unlike God, when he is brought nigh unto him, his countenance is changed, his features are altered, and the lineaments of Gods image appear very lively in his face; and the more he is in Gods company, and the older he grows, the more he grows like him. O how doth ſuch a one ſhine! what a Majeſty, Glory, and Beauty is there in is face! the oftner he comes to God, the more he is taken with his Excellency, the more he labours to imitate him. He ſtudies what God is; and as far as his nature is capable of it in this life, he deſires to be like him. If God be true and faithful, he dare not be ſalſe; but he will hate the way of lying; if God be free and bountiful, he thinks it very ill becomes one of his children to hide his face from his own fleſh, to ſhut up his bowels, to be void of natural affection. If purity be ſo eminent in God, he knows that impurity would not be commendable in himſelf. In a word, he deſires in every thing to carry himſelf, as one whoſe higheſt ambition is to ſpeak, act, and think as one that would be like God. It was bravely ſpoken of him (Sen. 3.73.) eſpecially if we conſider what the man was, who told his Friend that call'd him to Heaven in compendium, To get as much happines as this place, this p. 235ſoul, while in this body is capable of; that is, to get God for his Friend, to be like him. This is a ſhort cut ſo glory, a Soul carried to Heaven, or Heaven brought down to the Soul. A full and perfect conformity and likeneſs to God is the very Glory of Glory; and a partial conformity to him upon earth, is his unſpeakable honour in this life, O were men and women better acquainted with God, they would ſparkle and ſhine in their Generation, ſo that their enemies, ſhould be forced to ſay, that a Saint is another kind of Creature then a ſenſual ſinner. O why ſtand you then ſo far off from God! come nearer him, and the rays of his glorious Image will reflect from your lives! Be acquainted with him, and you ſhall be like him; keep much in his company by Faith, ſecret Prayer and Meditation, and you will be more Holy, Divine, Spiritual.

12. The laſt effect of this acquaintance with God, which I ſhall name, is this, it will make a man better, far more Excellent in all ſtates, and relations; all his Friends will have the better life with him, the whole Family, it may be where he dwells, will fare the better for him? If he be a Child; he is more dutiful to his Parent then he was, while he was unacquainted with God? If he be a Servant he is more diligent and Faithful then before, he ſerves not with eye ſervice, but doth what he doth with ſingleneſs of heart, as unto the Lord? If he be a maſter, it makes him more exemplary, and makes him to take care that his Houſhold ſhould ſerve the Lord; he had rather his ſervants ſhould make bold with him then God, he is concerned for the honour of God in his Family, as much as his own; if he be a Father, p. 236he is careful to bring up his children for God, he is more Spiritual in his affections to them, and deſirous to leave them God for their Father, Friend, Portion; as he is a neighbour, he follows peace with all men, and holineſs, becauſe he hath ſeen God? How ſweet and amiable doth acquaintance with God make a man! how ready to heal diviſions! how full of goodneſs and charity! how ready to do good unto all, but eſpecially to thoſe that be of the Houſhold of Faith! how compaſſionate, and tender-hearted! how ready to provoke others alſo to love, and good works: ſo that the whole Pariſh lives the quieter, all the poor fare the better, all the neighbourhood, ſome way or other is beholding to him: one that knows God himſelf, doth what he can to get others acquainted with God too? how ſweetly doth he commend the way of wiſdom? with what earneſtneſs, and pitty doth he plead with ſinners, and labour to teach tranſgreſſors, the paths of God, that ſinners may be converted unto him. How doth he ſet before them the neceſſity of a change, the danger of their preſent ſtate, and the excellent qualities of this Friend, that he would bring them acquainted with, telling them, that time was, that he alſo was as they are, and thought his condition as ſafe as they do their's: but that it pleaſed the Lord by his word to open his eyes, and to reveal to him the need that he had of Chriſt, and to inable him to accept of him, and to prize him above the whole world. In all conditions, and relations, he commends Religion, and ſhews that godlineſs, where it is in the power and life of it, is a brave thing, which makes ſo great an alteration in a man for the p. 237better? If he be ſick, he rejoyceth, and thinks cheerfully of death, the grave and Eternity: and in this ſtate demeans himſelf ſo, that ſtanders-by, can't but be convinced of the reality of inviſibles, and to think ſure there is ſomething more then ordinary in acquaintance with God, which makes men ſo undaunted, and with ſo much gallantry to meet death; ſure their condition is better then ours, or elſe they could never be ſo joyful at ſuch a time as this is: Then he tells of the uſe of a Chriſt, the benefit of a Redeemer in a dying hour, and how infinitely it is for their intereſt, in Time to provide for Eternity? if he be well, he deſires to improve his health for God, and to ſerve his Maker with the ſtrength of Body, and Soul. If he be poor, he ſhews a pattern of Patience, Meekneſs, Thankfulneſs, and lets the world underſtand that godlineſs with content is great gain? if he be rich, he deſires to be rich in good works alſo, and to trade with ſuch trifles as Gold and Silver, for rich commodities, as Grace, Peace and Glory: with the things of this world, for the things of another: To lay up for himſelf Treaſure, which neither Moth can corrupt, nor Thieves break through, and ſteal: and to make to himſelf a Friend of the unrighteous Mammon: to be a Faithful ſteward of thoſe Talents that his great Lord and Maſter hath committed to his truſt: he ſhows how great a good it is to be great and good too. This is the man which doth adorn the Goſpel: this is the Chriſtian which doth credit his profeſſion; this tis to be intimately acquainted with God! O how uſeful might men and women be in their generations, were they but more in Gods company? O what p. 238a ſavour would there be of their Graces in the place where they live? How would poor Creatures that receive good by their holy counſels, and ſuitable lives, bleſs God for the day, that ever they were born, and adore that goodneſs, which brought them near ſuch and ſuch a one, by whoſe means God hath brought them out of the Vaſſalage and Captivity of Satan, and by whoſe help they have got acquainted with a Friend that is more worth to them then a world; for one that hath God for his Friend, can't but deſire that others alſo ſhould have an intereſt in him; they know how ill it will go with them that know not God, and this makes them to do what they can to bring God and man acquainted; they would make thoſe that are good better, and them that are bad good? if thoſe that he converſeth with, or ſtands related to, were enemies, he lets them know that a Chriſtian can love him dearly, whoſe ſin he hates entirely, and that a child of God can pitty them, that have no pitty at all for him. I might add how oft are a great many wicked ones ſpared from temporal judgements, for the ſakes of the righteous that are amongſt them.