Communion with God in Two Sermons, Sermon 1
The Firſt Sermon.
PSAL. 73.25, 26.
Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee.
My fleſh and my heart faileth: but God is the ſtrength of my heart, and my portion for ever.
WEre Phylacteries in uſe among Chriſtians, I would recommend this Scripture to be bound about your necks, or written upon the table of your hearts.
This is a Scripture whereon we may well ſay AMEN, to Auguſtines Confeſſions. O the wonderful depth, my God, the wonderful depth of thy Word! though there be ſuperficies blandiens, an out-ſide ſweetneſſe, tempting us to taſte it: There's an inſide excellency forcing us to admire it; its matter of horrour to view its dimenſions, but 'tis horror honoris, tremor amoris, an horrour of honour, and a trembling of love. For,
Whom have I in heaven but thee?] q. d. who is there in heaven for me to truſt in, or call upon beſides God? or thus, What is there, that is precious in heaven, which I deſire without thee, or before thee? Whom have I in heaven but thee?
And there is none upon earth that I deſire beſides thee?] Tecum nolui in terra [lo caphatſti,] the word is uſed of Shechem, Gen. 34.19. he had delight in Jacobs daughter. So, (q. d.) can I ſo much as wiſh, much leſſe dote upon any thing on earth? nothing leſſe, my acquieſcence in God renders all things without him nothing worth, there is none upon earth that I deſire beſides thee.
My fleſh and my heart faileth,] here he interweaveth his former complaint with his preſent comfort: q. d. my body and ſpirit are almoſt overwhelmed with grief, when I ſee my ſelf ſo variouſly miſerable, and the wicked ſo triumphantly happy.
But God is the ſtrength of my heart,] in Hebr. it is the rock of my heart, a rock implies ſtrength, and ſafety: q.d. Though my trials be ſo great that no human ſtrength can prevent or ſuſtain them, yet God is my Rock, the Rock of ages: In him I have never failing ſupport, and ſafety. God is the ſtrength of my heart.
And my portion,] it is a Metaphor taken from the ancient cuſtome of dividing inheritances, whereby every Heire had his allotted portion: q. d. Let the men of the world ſhare the world among them, let the Ziba's of the world take all, ſo I may have God to be my portion.
My portion for ever,] not for a time, but for ever, tantum habeo, & nunquam non habeo, I have ſo great a portion, and I ſhall never not have it. Whatever befals me, this is enough to uphold me, God is the ſtrength of my heart, and my portion for ever.
And thus you have the words ſingly opened. I muſt confeſſe I am loath to make any further diviſion; becauſe our happineſſe is bound up in their ſtrict conjunction. Therefore without any more adoe, this Obſervation ſmiles upon you. That,
D.
God alone is, beyond compariſon, more deſireable then any thing, then all things in heaven and earth.
When Iſrael had ſinned, Exod. 33.13, 14. Moſes firſt begs their pardon, he then begges counſel, and then protection; you have all anſwered in this, I will be with thee; but when he hath this, he craves more of it, Lord ſhew me thy glory, v. 18. Might we think any thing ſtrange in a ſoul's reſtleſſe impatience of the leaſt abſence, after ſome enjoyment of God, we might wonder at Peter when Chriſt had been but a prayer time abſent, he would venture to walk upon the raging Sea; and at another time, to throw himſelf into the Sea, and all to enjoy him a few minutes ſooner. But I need not call in Scriptures, unleſſe for illuſtration.
For Explanation we enquire firſt,
Qu. 1. What is there in heaven that may take up the heart? (might we not rather aske, what is not there that the heart can deſire?) I anſwer,
Firſt, Privatively, bear with the expreſſion, for I know not how elſe to word it. There's a double privation.
1. Of ſin and all things attending it, Rev. 21.4. God ſhall wipe away all teares from their eyes, there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there be any more plague, for the former things are paſſed away. The wicked ſhall never grieve the godly more. There ſhall never riſe an unruely thought, or diſorderly affection more. Sin ſhall not only be pardoned, but aboliſhed; there ſhall be an happy privation of ſin. And,
2. Of Fear, there ſhall never be the leaſt fear of being diſpoſſeſſed, 1 John 4.18. Perfect love in heaven caſts out all fear of hell. We muſt while we live, With fear and trembling work out our ſalvation: But then, our ſalvation, will in a moment, work out our fear and trembling. Thus privatively.
Secondly, Negatively, and here again, I ſhould excuſe the expreſſion, were it not, that what the heart of man did never conceive, the tongue of man can never expreſſe. Therefore Negatively,
1. There's nothing that a carnal heart can any way fancy. There's no Elyſian fields, no Turkiſh paradiſe, there's no ſuch reſt as the lazy dream of, nor ſuch honour as will ſatisfie the ambitious, nor ſuch a treaſure as is ſuitable to the covetous. In a word, whatever a carnal man thinks of heaven, he thinks amiſſe. Not onelyonly ſo, but,
2. Thoſe that are in heaven, have more glory then they can ſtand under. That though their bodies ſhall be like the glorious body of Chriſt, and their ſouls like Angels; yet all that we hear from them, like a complaint is, that their Crownes of Glory are too heavy for them. In Revel. 4.4. you have a viſion of the Church Repreſentative, Sitting, and having on their heads crownes of gold; but ver. 10. They fall down before him that ſate upon the throne, and caſt their crownes before him, as being willing their Crownes ſhould make God a foot-ſtoole. Their work is to hand off Glory from themſelves to God unto eternity. Plainly, there's no creature in Heaven, able to bear ſo much Glory, as is there to be had. And thus you ſee Negatively what there is not in Heaven.
Thirdly, Poſitively. What have I in Heaven but thee? Whom have I in heaven but thee? We will enquire firſt into the what, and the whom, and leave the [But] to be opened afterwards. What is there in Heaven?
1. Grace glorified, or Grace perfected; we ſee now darkly ſub integumento ſymbolerum, but when I awake, I ſhall be ſatisfied with thy likeneſſe, that is, I ſhall be as like God as my ſoul can deſire. I ſhall never need to pray for Grace more, never ſtrive more to grow in Grace, our poor rivulets of Grace ſhall be ſwallowed up in the Ocean of Glory.
2. Happineſſe ſhall be compleated, our inheritance is incorruptible, undefiled, and that fadeth not a way, 1 Pet. 1.4. that is, it is not compounded of corruptible ingredients. It is not ſubject to ſinful pollution. It is beyond poſſibility of withering, unto the dayes of eternity. And ſuch a Reſt there remaines for all the people of God, ſuch honour have all the Saints. This is the enjoyment, the What; we come to the company, the Whom. Whom have they in heaven?
1. The ſociety of all Saints. Thoſe whom we have loved, and prized, with whom we have wept, and prayed: whoſe company on earth hath been refreſhing. How welcome will a never-parting-meeting be in Heaven? Aye, thoſe whom we have admired, though we never ſaw them, we ſhall then ſee, and enjoy for ever, Matth. 8.11. Many ſhall come from the Eaſt, and Weſt, and ſhall ſit down with Abraham, and Iſaac, and Jacob, in the Kingdom of Heaven. How ſweet will it be to diſcourſe with Moſes, when your face ſhall ſhine as well as his? To converſe with Solomon, when your wiſdome ſhall exceed whatever is recorded of his? To joyn in the conſort of praiſes with that ſweet-ſinger of Iſrael, when you ſhall be perſons after Gods own heart, without a but in your commendations?
2. Angels ſhall be your companions, We read in Matth. 28. of a guard of Roman-Souldiers, that even fainted away at the ſight of an Angel; and ſo ſoon as they came to themſelves, they run from their charge; but the ſame Angel ſaid to feeble women, fear not. They tell us now, they are our fellow-ſervants? but Chriſt hath told us more, we ſhall be their equals, Luk. 20.36. though not in nature, yet in qualities: we ſhall be no more ſubject to ſin then they: we ſhall want earthly enjoyments no more then they: we ſhall be happy as long as they. And thus you have the anſwer to the firſt Query. The ſecond is,
Qu. 2. What is there on earth to enter the liſts of compariſon with the enjoyment of God? May we not ſee the fartheſt end of all worldly perfection? I will repreſent the world in its faireſt dreſſe; and name not onelyonly what [of the world.] moſt men think the beſt; but what [in the world,] good men know the beſt. And though they appear in Troops, yet in the midſt of worldly ſufficiency you will be in ſtraits.
1. Take the world in the Scripture-diſtribution, 1 John 2.16. All that is in the world, is either the luſt of the fleſh, the luſt of the eyes, or the pride of life; pleaſures, profits, or honours. Had you ſuch delight in the creature, as that you could ſay, this is the gift of God: So much money as to anſwer all things: ſo much honour, as to cauſe your terrour in the land of the living. You may read one Text that ſhall grant this to be a kinde of happineſſe, but with the next, breathblaſt it, Pſal. 144.15. Happy is the people that is in ſuch a caſe; yea, happy is the people whoſe God is the Lord, in ſuch a caſe; what caſe is that? that hath victory over enemies, v. 10. that's honourable; Relative comforts, v. 12. that's delightful; all manner of ſtore, v. 13. that's treaſure enough. But will ye ſee how they ſhrinke? Happy is the people whoſe God is the Lord; as if he corrected himſelf for calling any thing elſe an happineſſe.
2. Suppoſe a ſpeedy deliverance from all grievances, and an aſſured ſecurity in all earthly deſirables. Theſe will ſeem to warrant ſuch language, Soul take thine eaſe, Heart take thine eaſe; for, God hath dealt bountifully with thee; ſit down and wiſh, 1 Chron. 4.10. Oh that thou wouldeſt bleſſe me indeed, and enlarge my coaſt, and that thou wouldeſt keep me from all evill, that it might not grieve me. Should God ſay, Be it unto thee even as thou wilt; yea, give thee more then heart can wiſh; and give thee to enjoy the good of all thy labour, that thou takeſt under the Sun, all the dayes of thy life, to enjoy riches, and wealth, and power, to take thy portion, and to rejoyce in thy labour, this is a rare gift of God, Eccleſ. 5, 18, 19. yet for all this, Pſal. 73.20. When thou awakeſt, thou ſhalt deſpiſe their Image. When thou awakeſt them, they ſhall ſee they have been all this while but in a dream: all their greatneſſe and ſuppoſed felicities, were but an imaginary, a vain and deſpicable thing. All the pageant of worldly pompe, and pride, and life it ſelf is but an image, a thing to look upon: good for nothing elſe. 'Tis valuable only for the outward appearance Though it be drawn to the life, it can have no reality of life. Take one inſtance of a man, who had as thriving a plentiful eſtate, and as quiet a long life as any we read of; I mean Iſaac, he was a great heire, and in one year, he ſowed and received a hundred fold, Gen. 26.12, 13. The man waxed great, and went forward and grew, untill he became very great. Yet this great man is ſo little taken with all this, that out of choice he dwells in a tent, (a houſe which he might carry in a wagon,) he lookes for ſomething better; a City that hath foundations, where he may dwell with God. And you know that wiſe and learned Moſes counts the worſt of Chriſt, to be more worth then the treaſures of Egypt, Heb. 11.26. and Chriſt is but a means to the enjoyment of God: the end is alwayes more excellent then the means, ſo that the leaſt enjoyment of God, is beyond any thing of the world incomparably excellent.
3. Grace with all its noble operations: Grace in its utmoſt earthly perfection: quickning Grace: ſanctifying Grace: ſaving Grace. This is without all peradventure deſervedly deſireable: We are by nature dead, and Grace quickens us: By nature in darkneſſe, and Grace enlightens us: By nature Rebels, by Grace Children, Bretheren of Chriſt, Heires of a Kingdome, what not? Take Grace in the very flowre and beauty of it, Full aſſurance of Heaven, when a ſoul doth aſſuredly believe in Chriſt, and is certainly perſwaded, that all the promiſes, ſpiritual and temporal, ſhall be made good to a tittle: that the heart is comforted in all the riches of full aſſurance, which is a condition very rarely attained. Yet if you will believe an experienced man, he will tell you, that though in nothing he came behinde the very chiefeſt Apoſtles, yet he is nothing, 2 Cor. 12.12. He knew whom he had believed, and that there was laid up for him a Crown of Glory. And yet he complaines that he is got no further then a life of faith, 2 Cor. 5.7. We walk by faith and not by ſenſe. He profeſſeth that to be with Chriſt is far better, foreign, much more better, Phil. 1.23. But perhaps you will ſay, this comes not up to the proof: Well then, to ſpeak directly; could we abſtract Grace from God, the ſoul would finde as little ſatisfaction in Grace, as it doth in Sin; you ſhall ſee, that though the ſoul be under a diſtemper, not having ſuch high and prizing thoughts of God, as at other times; yet when it begins to get from under that neglect, nothing on this ſide God himſelf, can give any ſatisfying ſatisfaction, Cant. 5.5. I roſe up to open to my beloved, and my hands dropped with myrrhe, and my fingers with ſweet ſmelling myrrhe, upon the handles of the lock. Whether we underſtand by hands dropping with myrrhe, actions anointed with the grace of the Spirit, or the grace of Chriſt which he left behinde, as a ſweet odour to allure her when he put in his hand; either, or both theſe, clearly ſhew, that it is not Grace that will ſerve the turn, but the God of Grace that is ſought after. Further yet, to enjoy Chriſt, barely to enjoy Chriſt, his Preſence, his Teaching, his Prayers, and whatever you will name on this ſide the enjoying of God in him, it is nothing. Judas had a greater priviledge this way, then we can any of us hope for; But it is God in Chriſt reconciling the world to himſelf, that is incomparably deſireable. And this puts us upon the Great Enquiry, which is the
3. Query. What is it to enjoy God? A tempting, ſinking, chearing Query. What is it to enjoy God? a deſireable tempting Query. Who doth not itch with deſire to hear it anſwered? A ſinking Query: whoſoever thinks I ſhall not fall infinitly ſhort in this diſcovery: I muſt ſpeak it to their reproach, They have lower thoughts of the enjoyment of God, then are fit, (I had almoſt ſaid, then are poſſible) to be harbour'd in a gracious heart. But yet, it is a chearing Query, we may poſſibly climbe by a winding ſtaire, to have a comfortable glimpſe of this enjoyment. It is counted a princely ſport to ſee a Faulcon mount after a Heron; his towring flight deſerves an ecce. But oh then! what is it for a poor ſoul, that hath lyen among the pots, in the ſculleonry of the world, to be winged by that Dove that lighted upon Chriſt; and to be enabled to ſay, Return unto thy reſt, O my ſoul? Well then, what is it to enjoy God?
I anſwer, The enjoyment of God, it is the reſtleſſe turning, and the conſtant reſting of the ſoul God-ward: You may perceive the deſcription referres to the Load-ſtone, you know the Needle of the Compaſſe is ſtill trembling towards the North. And why ſo? here we muſt betake our ſelves to the refuge of our ignorance, in ſaying no more, but 'tis from an occult quality. Juſt ſo 'tis here, the ſoul once touched with a peculiar taſte of Gods diſtinguiſhing love, is ſtill working, and trembling God-ward, and cannot reſt any where elſe. And why ſo? From an occult quality, inſenſibly conveyed by the communication of the Divine Nature. I call it a reſtleſſe turning, for heavenly reſt is ſtill in motion. And a conſtant reſting, becauſe all the reſt the ſoul hath, it is in God. And then I terme it rather God-ward, then, in God: to meet our diſtance, before we arrive at a full enjoyment; and though the diſtance will be leſſe afterward, yet 'twill in a ſenſe be infinite for ever. But this ſhort deſcription is too long, and unwieldie. Let's therefore take it in pieces, and conſider the enjoyment of God in foure Periods of Duration. Time I cannot call them, becauſe the laſt of them is Eternity.
1. In this life. But do not miſtake me, as though the enjoyment of God here, is more worth, then that which was ſpoken to in the firſt query, viz. better then what there is in Heaven, unleſſe you take it preciſely, and abſtractly: as if you conceive Heaven to be enjoyed, without the enjoyment of God. And then that poor pittance of enjoyment of God, which we may have here, is more worth then Heaven would be to eternity: Heaven would be a burden to us, were it not for the enjoyment of God there. And therefore John 17.21. Chriſt prayes that They all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us. There's not equality, but there's ſimilitude, there's reality, dignity, union, communion.
The enjoyment we have of God in this life, is either in Ordinances, or in Duties, or in Graces, and all through Chriſt. I might ſpeak of theſe diſtinctly, but I forbear, becauſe they do ſweetly coincidere. The ſame thing may be an Ordinance in regard of Gods appointment: A Duty in reſpect of our management: And a Grace through the Spirits influence. e. g. Prayer as God requires it, 'tis the Ordinance of Prayer; as we perform it, 'tis the Duty of Prayer; as the Spirit aſſiſts us, 'tis the Grace of Prayer. Now there is a common preſence of God in Ordinances: which is as the outward Court, open for all comers, and alas moſt perſons go no further. But there's the ſecret of his preſence, within the Veile for his own, and nothing leſſe will ſatisfie them, Pſal. 63. O God thou art my God, earely will I ſeek thee: my ſoul thirſteth for thee, my fleſh longeth for thee, to ſee thy power and thy glory as I have ſeen thee in the Sanctuary. My ſoul followeth hard after thee.
2. The ſecond period of our enjoyment of God, is between our diſſolution and reſurrection. And now we begin to launch out into the Deep. You know Peter ſpeaks excellent things of Faith, 1 Pet. 1.8. by believing in him whom we never ſaw, We rejoyce with joy unſpeakable and full of glory. But what's Faith to Fruition? what's hearing to viſion? we muſt now go ſoftly, leaſt our feet ſtumble upon the dark mountains. Conſider therefore particularly, what the body enjoyes of God, while it lies in the grave, and then what the ſoul enjoyes of him at the ſame time.
1. The body, the body? what's a dead body capable of? what ſhould we ſpeak of a piece of putrifying, rotten, ſtinking clay? though 'twas never ſo lovely while living, yet we ſay of it when dead, as Abraham of Sarah, Remove it out of my ſight. Aye, but God will not ſay ſo: he counts the duſt of Jacob: he that loved us when we were nothing, doth not love us leſſe for our rottenneſſe.
1. The body hath reſt in the grave, and peace there, and ſleep there, never better in beds of down, Iſa. 57.2. They ſhall enter into peace, they ſhall reſt in their beds, every one that hath walked uprightly.
2. The body in the grave is ſtill united unto Chriſt, 1 Theſ. 4.14. the body ſleeps in Jeſus. As one that drawes a ſword, and holds the ſcabberd in one hand, and the ſword in the other, hath both in his hands, though ſeparated. So when Chriſt drawes out the ſoul: never ſhall any man, or devil pluck the body out of his hand. Is not this enough for a carcaſs?
2. What then doth the ſoul enjoy, if the body hath ſo much? the ſoul is capable of much more, the body can have but a ſenceleſſe happineſſe; which though it ſhould be without, it could not complaine of want. But the ſoul lives, and is free from that clog, which inevitably hindred it in its higheſt activity. It is now at libertie, and enjoyes,
1. A long-deſired-freedom from ſin. I might have ſaid as much of the body; but the body is not ſenſible of its freedom; and though it be pura maſſa in the hand of Chriſt, who will preſent it without ſpot or wrinkle, yet it is the ſoul only that underſtands its freedome, and apprehends its happineſſe, it being among the ſpirits of juſt men made perfect, Heb. 12.23.
2. The ſoul enjoyes an immediate glorious knowledge of God, Chriſt, Truth, and what not? 'tis ſaid of Solomon, 1 Kings 4.29. He had wiſedome and underſtanding exceeding much, and largeneſſe of heart, even as the ſand that is on the Sea-ſhore. But it may be applied to every ſoul in Heaven, A greater then Solomon (was upon earth) is here. The Riddles of Grace ſhall then be opened: Your creeping apprehenſions of God ſhall then be elevated: Your diſtance from God ſhall then be ſhortned.
3. That which the ſoul enjoyes there is ſo great, that if it ſhould come from Heaven to declare it on Earth, neither could that ſoul expreſſe it, nor we underſtand it. Read a lecture of civil-policy to the wilde Indians, and tell them the excellency of a well ordered Kingdome, they cannot underſtand it, though you ſpeak in their own language: neither can you fully expreſſe it, a lecture is too ſhort to contain it. We read of Lazarus, whoſe ſoul Chriſt returned into his body, whom much people of the Jewes came to ſee, purpoſely to hear ſtories of the other world; but not a word from him of any ſuch matter. Pauls rapture may ſatisfie with the reaſon of it, 2 Cor. 12.4. he there heard foreign, worldleſſe words, that is, words that cannot poſſibly be repeated on earth. Our old bottles are not able to hold that new wine. And yet all this is but the ſecond ſtep to the full enjoyment of God.
3. The third period is at the Reſurrection, and during the time of the laſt judgement. God hath appointed a day wherein he will perfect all his. Camero ſaith, 'Tis no curioſity to affirme, that the Saints and Angels in Heaven, had a new glory by the exhibition of Chriſt: the great myſtery of the Incarnation being thereby better known. We may then ſafely affirme, that both Saints and Angels ſhall have a new glory at the Reſurrection: They ſhall then ſee the ſolemnity of Heavens-Glory.
1. The body ſhall then be raiſed by him, in whom it ſlept; By him with whom its life was hid, and that with ſingular qualities, 1 Cor. 15.42, 43, 44. the body when 'twas laid to ſleep in the earth, was ſubject to infirmity, filthineſſe, putrifaction. But when it ſhall be raiſed, theſe grave-clothes, theſe rotten rags ſhall be left behinde: Gods preſence with it ſhall render it incorruptible. The Sun in its ſhining doth but ſhadow forth its glory; It ſhall be unweariedly ſerviceable to the ſoul in its higheſt workings.
2. Soul and body ſhall be united with excellent majeſty: I told you, the ſoul in its ſeparation hath an immediate enjoyment of God: fruitur inſigni gloriâ, ſed quae plena non eſt; it enjoyes very great glory, but not fulneſſe of glory. The ſoul is but a part of man, and ſo cannot have its compleat perfection till its divorce from the body be cancel'd. Now then ſuppoſe the body as before inſtanc'd, and the ſoul as now compleated, united together, what muſt needs be the reſult? The body to be ſpiritualized, and the ſoul's capacities to be unconceiveably extended: Surely then, and there will be fulneſſe of joy in Gods preſence. Pſal. 16.11.
3. Soul and body thus united, ſhall then be abſolutely and eternally freed from any poſſibility of ſinning: Till the general Reſurrection, this is not compleated: For, ſhould a dead perſon be reſtored to live again upon earth, that perſon would ſin again. This is eaſily proved, for we read of Elijah, Eliſha, and Chriſt, that raiſed perſons from the dead; but all which were raiſed, (I except only thoſe that roſe at Chriſts Paſſion, or Reſurrection, for I affirme nothing of them; but all the reſt) ſinned. And that they ſinned again 'tis clear, for they died again; and death paſſeth upon none, but thoſe that have ſinned, Rom. 5.12. once an abſolute freedome from ſin, and for ever an abſolute freedome from death. Now that they died again, 'tis clear, for, 1 Cor. 15.20. Chriſts Reſurrection was the fruits of them that ſlept: That this freedome is a priviledge of the firſt magnitude, you have a brighter evidence then a cloud of witneſſes, Iſa. 6.3. The fiery Seraphim cry one to another, Holy, Holy, Holy is the Lord of Hoſts. How many hundred years after do you find the Miniſters of the Goſpel, that lead the Goſpel Worſhip, ecchoing back the ſame celebration; Holy, Holy, Holy Lord, God Almighty, Rev. 4.8. What other attribute do you finde thus admired?
4. Union with Chriſt ſhall then be perfected. There's a very neere, ſtrong, excellent union here; 'tis expreſt by ſeveral metaphors: Phyſically, by head and members: Politically, by Husband and Wife; Corporally, by food and body: But then comes the foreign, then ſhall the Saints be his fulneſſe that filleth all in all. Then, and never till then ſhall the fulneſſe be mutual.
5. Soul and body thus united unto Chriſt, ſhall be caught up to him, and then ſhall the Saints in their own perſons ſit with him in his laſt moſt glorious work of judgment, they ſhall judge the world, aye, they ſhall judg the God of the world. The principalities and powers that captive wicked men at their pleaſure, are themſelves reſerv'd in everlaſting chains to be judged by thoſe whom they formerly foiled, 1 Cor. 6.3. plainly they ſhall appear in the glory of Chriſts Kingdom, having thrones with him in the aire during the time of the judgement.
6. All that ever the ſoul enjoyed before, in being with God in Heaven till the Reſurrection, ſhall be ſwallowed up with what it ſhall enjoy at the Reſurrection: All before ſhall be as nothing, though far greater then can be expreſt, 2 Theſ. 1.10. When the Lord Jeſus ſhall be revealed from heaven, in the glory of his power: in that day he ſhall be admired in all them that believe. Admiration is at ſome ſtrange thing: So, that his glory then will exceed all former apprehenſion. And there will be never a Believer to whom Chriſt will not be admirable.
And now we are come to the very threſhold of Glory: But one ſtep further, and then you are in the laſt period.
4. In Glory, in Glory? and what hath this been all this while? on earth, if you will believe Scripture, Believers are Princes in all lands, Pſal. 45.16. not like worldly Princes that are but ſubjects in another Kings Dominion; No, they are higher then the Kings of the earth, Pſal. 89.27. In death, it may in ſome ſort be ſaid of all, what was ſaid of Moſes, Deut. 34.5. he died ſecundum os Domini, ſo from the Hebr. God did by him, as a fond nurſe by her babe, kiſt him, & laid him down to ſleep. At the Reſurrection we ſhall meet the Lord in the aire. And do you not call this Glory? is there more yet? aye, yet. All that hath been ſpoken, is but a few green ears rub'd in your hands; the full crop, the harveſt is yet behinde. I am now beginning to tell you what it is to enjoy God in Glory.
1. All the enjoyments of God upon earth are but earthly, when compared with the perfection of heavenly enjoyments. It is true, Grace in the abſtract is beautiful and glorious: Faith whereby we have communion with God, it is a precious Grace: But Grace in the concrete, Grace as it is in us, is almoſt contemptible: Faith as it is in us, our faith, what bracks and flawes, and ſick-fits hath it. But the Text I refer you to, is, John 3.12. Chriſt calls Regeneration it ſelf an earthly thing, when compared with thoſe heavenly things, which he would afterwards communicate.
2. We ſhall ſee God; you know God is ſaid to ſpeak to Moſes face to face, that is, Viſions affrighted the other Prophets, the ſtate of their minde was changed, they were wrapt with extaſies; but it was not ſo with him, though compaſſed with the divine ſplendour: Yet God ſaith to this Moſes, Thou canſt not ſee my face: And he favours him ſo far as to tell him the reaſon of it, There ſhall no man ſee me and live, (q.d.) no man in this life ſhall ſee me; he muſt firſt die, and be changed, and then he ſhall have a peculiar Revelation of the Divine Majeſty: then, 1 John. 3.2. We ſhall ſee him as he is: But how that is, I know not. The two amazing myſteries ſhall then be unveiled, the Trinity and Incarnation. We ſhall for ever take in glorious apprehenſions of God, without cloying: and for ever give out glorious admirations of God without wearineſſe.
3. There ſhall be a neerer union between God and the glorified Saints then, then ever there was between Chriſt and a gracious ſoul before. The truth is, we may ſay that of this union, which Paul doth of the peace of God, It paſſeth all underſtanding: that is, before a perſon feel it; he is unable to feigne what it is, and when he feeles it, he is unable to expreſſe how excellent it is; They ſhall be filled with all the fulneſſe of God. Our union with God ſhall be neerer then Gods with Angels, for the humane nature is advanced to greater dignity, then all the glory of the Angels put together, by reaſon of Chriſts aſſuming our nature. Chriſt is not aſhamed to call us Brethren, Spouſe, Co-heires: where doth he ſay ſo of Angels? But this particular I will turne over to the next to be more fully cleared.
4. Our communion with God ſhall be immediate, without ſo much as a Mediatour: We ſhall go ſtreight unto God, and immediately participate his Glory and Happineſſe. There can be no immediate communion between God and the Creature, while ſin or any of the effects of it remain: but when ſin ſhall be aboliſhed, then God ſhall be all in all, as before Chriſt was all in all: Chriſt ſhall deliver up the Kingdome to God the Father, when he ſhall have put all enemies under his feet, 1 Cor. 15.24. and onwards. And when all things ſhall be ſubdued unto him, then ſhall the Son alſo himſelf be ſubject unto him that put all things under him, that God may be all in all. Chriſt as man conſtitutes a part of the Church (yet he is ſtill the Head of the Church; as Adam is part of man-kinde, yet ſtill the head of man-kinde,) but there will be no further need of a Mediatour, e. g. Suppoſe you ſaw a company of Cryſtal Globes, placed in a parallel line, and a ſingle Globe by the middle of them, to tranſmit the Sun-beames unto them, becauſe their poſiture will not admit the Suns immediate beams; but when the Sun ſhall ſo come about, as that they may immediately receive its beams, there's no further uſe of the ſingle Globe. So here, while we through our diſtance from God, are uncapable of immediate enjoyment, there's a neceſſity of Chriſts mediation; but when all things that cauſe that diſtance are removed, and we brought into the Preſence-chamber, no ſuch neceſſity of a Mediatour.
5. The enjoyment of all this ſhall be in God unto eternity. God ſhall be to the whole man then, what the ſoul is to the body now: totus in toto, not to informe it; but a perſon may as ſoon ceaſe to live, as to live out of God. As a fiſh in the Sea hath a larger ſpace to ſport in, then ever it can make uſe of; but let it ſwim where ſhe will, ſhe is ſtill in the Sea, and cannot live out of it. So a Saint hath infinitely more in God, than can be comprehended, but yet ſtill he abides in God. Never will the eye be off him: nor the tongue be weary of his praiſes: never will the thought wander after any other object. There's a paſſage, 1 Cor. 14.15. I will ſing with the ſpirit, and I will ſing with the underſtanding alſo: He oppoſeth the ſpirit to the underſtanding ſo affected, as that it cannot diſtinctly explain what it hath conceived; but it ſhall be otherwiſe, when we ſhall ſing the perpetual hallelujahs. And then there's an eternity: in Rev. 5.13, 14. all the Devils in hell ſhall be forc't to roare out bleſſing, honour, glory, and power unto God; but it is the Saints ſhall undertake it for ever and ever.
(6.) All this, and infinitely more, ſhall be exhibited in ſo much glory, that 'tis a mercy 'tis not diſcovered to us. Read but the tenth of Daniel, and this will be no Paradox. Daniel had kept an extraordinary faſt to intreat God for his people: well, v. 6. and ſo on, Chriſt himſelf with one Angel comes to give him an anſwer of his prayers: but alas good man, he is not able to bear it, v. 8. his ſpirits are diſperſt and ſpent, and there he lies in a ſwound, more like a carkaſſe then a man: Chriſt and the Angel have much adoe to keep life in him: they ſpeak affectionately, touch him effectually; and all little enough; he is not able to bear the brightneſſe of their Glory, but as ſoon as he recovers his ſpeech, his lips make ſhift to quiver out, O my Lord, by the viſion my ſorrow is turned upon me, and I have retained no ſtrength: for how can the ſervant of this my Lord, talke with this my Lord, (much leſſe then with that my Lord yonder, who is the Lord of Angels, v. 16, 17.)?
A ſuitable diſcourſe of the enjoyment of God in Heaven, would overwhelme us while we are on Earth. Should all the wits in the world, men of the choiceſt parts: and all thoſe of whom the world is not worthy, men of the higheſt graces, joyne together in a deſcription of the enjoyment of God; when they have ſaid their utmoſt, if the whole ſpace to the Firmament were filled with ſand, and the ſpace above the Firmament were filled with water, and we had the number of all thoſe ſands, and of all thoſe drops: multiply the deſcription by every ſingle ſand, and every ſingle drop, and then let every ſingle ſand, and every ſingle drop be multiplied by the whole number of both, yet this would fall ſhort, infinitely, ſuperinfinitely ſhort of a perfect deſcription, what it is to enjoy God in glory. For there will be,
Firſt, Some ſhadow of communication of incommunicable Attributes. There are two Attributes of God which we call incommunicable, viz. his infiniteneſſe, and incomprehenſibleneſſe.
1. For Infiniteneſſe; if a Philoſophical deſcription of it might be admitted in Theologia beatorum, in Heavens Divinity, our glory would be infinite: for that is infinite, extra quod aliquid poteſt capi, infiniteneſſe is that, of which when you have ſaid what you can, there's more beyond it: And this we may ſay of our enjoyment of God.
2. For Incomprehenſibleneſſe; if the Apoſtles ſay of Goſpel-excellencies on this ſide Heaven, 1 Cor. 2.9. Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; What ſhall we ſay of Glory?
Secondly, There will be what at preſent is inconſiſtent, and impoſſible, As,
1. A piece of clay ſhall enjoy more of God then, then an immortal ſoul can now. Plainly, our bodies ſhall enjoy more of God then, than our ſouls can now. I have already mentioned Daniels fainting, in a comparatively poor viſion: but, Go thy way Daniel, thou ſhalt reſt, and ſtand in the lot at the end of the dayes, Dan. 12.13. (q.d.) Thouſhalt reſt in thy grave, and ſtand up at the general reſurrection, and thy body ſhall even ſtare upon greater viſions, then thoſe at which thy Spirit now ſhrinks.
2. Thoſe graces whereby we have now moſt Communion with God, ſhall (as they are now) then ceaſe. 1. Cor. 13.10. and ſo on. Faith ſhall then be ſwallowed up in triumph. Hope in enjoyment. And we ſhall want nothing to pray for.
3. Everlaſting worke, and everlaſting reſt ſhall for ever meet, and give perfection to each other. Heb. 4.9. compared with Rev. 19.1. ther's the eternall quieſcent worke of praiſe. And thus I have with a coale drawne a landſhip of heaven. I come now to the reaſons, why God alone is beyond compariſon more deſireable, than any thing, than all things in heaven and earth.
Reaſ. 1. The uncertainties, mixtures, and finiteneſſe of all things on this ſide God, fully evidence that God is ſingularly more deſireable. In the booke of Eccleſiaſtes, you have Solomons inventory, and at the foote of every page of the Account, the ſumme is vanity, and the totall ſumme, vanity and vexation of Spirit. Will you know what vanity is? Vanity is that which hath no true Soliditie of eſſence, ſtabilitie of laſtingnes, nor power to bring any happineſſe. Will you know what vexation of Spirit is? Aske your own hearts. And truely, for graces themſelves, as they are hamper'd and clogg'd in us, the ſoul may even long to be rid of them. I meane to be perfected, that what they have but in part, may be done away.
2. What ever excellency there is in any thing, it is originally, eminently in God. Rom. 11.36. of him, and through him, and to him are all things: of him, as the firſt Author: through him as the Preſerver: to him as the laſt ſcope. Every thing hath its degrees of perfection, according to what of God is communicated. 1 Cor. 3.23. All things are yours, yee are Chriſts, and Chriſt is Gods: that is, the world is yours for your uſe: ye are Chriſts as his peculiar: and Chriſt perſonally as Mediatour, for the glory of God eſſentially, that all may be ſwallowed up of Deity.
3. There is nothing can enlarge, and ſatisfie the ſouls capacities, but God alone. Poore low-ſpirited creatures may have ſome kind of ſatisfaction in the world, as Eſau, I have enough my brother: but then the capacities of the ſoul are not enlarged. Others may have their capacities enlarged; but then the eye is not ſatisfied with ſeeing, nor the eare with hearing; (and theſe are but the moſt capacious ſenſes) but in God enlargedneſs, and ſatisfaction meet. Pſal. 81.10. Open thy mouth wide, and I will fill it: that is, let thy juſt deſires be never ſo large, thou ſhalt have them.
4. The deſigne of Gods worke, and the order of his working, renders a reſtleſſeneſſe in all things, on this ſide himſelfe: 'twas never Gods intention, that any enjoyment ſhould be any more than an encouragement; that any grace ſhould be any more than a means to bring us to himſelfe; when his people grow fond of any thing, he withdraws it. Ther's a worme at the root of our comfortable gourds. Ther's a Canker in our beſt graces. We read of Lots purity, Moſes his meekeneſſe, Jobs patience, Peters forwardneſſe, Paul's raptures; but if theſe will glory, it muſt be in the Lord; for we read alſo of Lots inceſt, Moſes his paſſion, Jobs fretfulneſſe, Peters deniall, and Paul's thorn in the fleſh. Thoſe that have great graces, have alſo great corruptions, and corruptions in thoſe things wherein conſiſts their excellency. I ſhould now come to the application, but that I am obſtructed, by the doubts, and objections of tender Chriſtians. Yet I ſhall paſſe by all but one, and that I muſt ſpeak to for the honour of my Maſter.
Some may object, Will not what was hinted of immediate enjoyment of God in heaven, be derogatory to our ever adored Mediatour: and we dare not entertaine any diminiſhing thought of him?
I anſwer firſt. It is not that the Father perſonally, but that the Diety eſſentially may be All in All. Why Chriſt ſhould continue his inferiority when his worke is done, cannot be imagined. He ſhall be honoured for his mediation, but with an addition. Might I ſay, any perſon in the Trinity receives more honour than other, Chriſt ſhould have moſt. Rev. 5.13. Every Creature which is in Heaven heard I, ſaying, bleſſing, honour, glory, and power be unto him that ſitteth upon the throne, and unto the Lamb for ever and ever. Particularly, unto the Lamb for ever and ever.
2. This will exceedingly advance Chriſt in the thoughts of all, while 'twas neceſſary he veiled his Deity: and when his work ſhall be done, he ſtill continues his humanity, to converſe freely with his brethren in his Fathers houſe. Oh the intimacie there will then be, between Chriſt and Chriſtians! the Apoſtle tells us, we ſhall ever be with the Lord Chriſt. Oh what communication of glory will there be to each other! Rev. 3.4. Theſe ſhall walk with me, for they are worthy. Rev. 5.12. Worthy is the Lamb to receive honour and glory, and bleſſing. Oh the mutuall rejoycing, and delight in each other! Prov. 8.31. from eternity Chriſt rejoyced in the habitable part of his Earth: to eternity will his habitable earth rejoyce in him, in whom dwells the fulneſſe of the God-head bodily. In a word, the eye can never be off Chriſt as mediator and God now, the eye ſhall never be off Chriſt as God and mediator then.
This objection anſwered, & Chriſts honour vindicated, we may the more boldly crave his help for the improving of the Doctrine.
(Ʋſe.)
The firſt uſe ſhall be of information. There are three leſſons I would have you learn by heart, that you may rather from your own hearts, than from diſcourſes, and books be inwardly perſwaded of theſe truths.
1. That Heaven is extreamly ſubjected to carnall miſtakes in the thoughts of moſt men, 'tis made a flexible imaginary, fancyed—I know not what: moſt men conceive it to be a place of ſenſual happineſſe. That baſe Wizard can wiſh, Num. 23.10. Let me die the death of the righteous, and let my laſt end be like his. Alas, he underſtands not what he wiſheth; ther's nothing in Heaven ſuitable to his covetous double-heart. Thoſe that deſire heaven, do it moſt as a reſerve upon ſome peeviſh diſcontent, & wearines. Elijah himſelf is frighted into the wilderneſſe, and then preſently, 'tis enough, now O Lord take away my life. 1. Kings. 19.4.
2. If God be thus incomparably deſireable, then all the time of our life, that is not ſpent, either directly, or at leaſt by reduction, to promote the enjoyment of God, 'tis loſt time: the enjoyment of God is worth all our paines, that you will grant. And that our time is little enough to be employed about it: this you cannot deny. But what then? ſhould we turne Votaries, and bring up a new Religious Order, when there's more than a good many already? No; I therefore added the word Reduction, that though all our actions be not ſtrictly Religious, yet they muſt all be reducible to Godlineſſe. e.g.
1. Food and raiment are things naturally neceſſary, and he that provides them not for his Family, is worſe than an infidel: he that provides them not for himſelf, is that, and more; for he is worſe than a mad-man. But ſtay a little; never was text more wreſted by wordlings, than that of the Apoſtle, pray therefore take another to keep it ſtreight. Mat. 6.23. Seeke you firſt the Kingdome of God, and his righteouſneſſe. And his righteouſneſs, mark that; you muſt rather ſeek Conformity to God, than food and raiment.
2. Relative comforts ſweeten our lives. But yet brethren, this I ſay, the time is ſhort, it remaineth, that thoſe that have wives be as though they had none, and they that rejoyce, as though they rejoyced not, and they that buy, as if they poſſeſſed not, for the faſhion of this world paſſeth away. Why, what would you have us to do? I would have you without carefulneſſe, that you may be holy, both in body and Spirit, that you way pleaſe the Lord. 1. Cor. 7.29. &c. we muſt mind God more than relative comforts.
3. Higher yet. The time you ſpend in Gods immediate worſhip, even in extraordinary worſhip, 'tis loſt time, if you cannot anſwer Gods ſearching queſtion. Zach. 7.5. When you faſted, and mourned, even thoſe ſeventy years (that is longer than moſt men live) did you at all faſt unto me, even unto me? Once more.
4. The moſt noble accompliſhments, eminent ſervices, unparaleld ſufferings, are nothing, if love to God be not in us the primum mobile: the very impulſive cauſe. 1. Cor. 13.1.2.3. Aaron's bells, Miniſters preaching, will be like tinkling cimbals, childrens rattles, if we do it not in love. Martyrdome it ſelf, may go, for a kind of ſelf murder, if flaming love do not kindle the fire. And that love to God is principally meant, 'tis cleare, becauſe it is that love which is more excellent then faith. So that now you ſee. All the time that is ſpent, in earning our bread: in the enjoyment of our comforts: in the worſhip of God: in the higheſt ſervices and ſufferings: it is all loſt, if the enjoyment of God in all theſe be not principally aymed at.
3. Religion is a very ſublime buſineſſe. As 'tis generally (abuſively) managed 'tis nauſeous. Oh how many have been hardened againſt it by thoſe that profeſſe it: but accordingly to its undeniable Principles, 'tis not only amiable, but Majeſtick. Judge of the piece by a patterne: conſtantly and reverently to uſe every Ordinance, and yet to look thorough them, as having no worth at all, but as they tend to God. Pſal. 84.1.2. How amiable are thy tabernacles O Lord of hoſtes! my ſoul longeth, yea even fainteth for the Courts of the Lord. Paſſionate expreſſions: but doth he reſt here: no, no. My heart and my fleſh cryeth out for the living God.
Again, To be contented with every thing, yet ſatisfied with nothing. Phil. 4.11. I have learned in whatſoever ſtate I am, therewith to be content, but verſ. 19. no leſſe than riches of Glory will ſupply all his wants.
Again, humbly to take deniall of degrees of grace, and yet reſtleſly to ſtrive to be above them. 2. Cor. 12.10. I take pleaſure in infirmities, for when I am weak, then am I ſtrong. Chriſts ſtrength is moſt ſeen in my weakneſſe, aye but Phil. 3.11. I would if it were poſſible be as holy now, as I ſhall be at the reſurrection of the dead.
In a word, to live in heaven upon earth, Phil. 3.20. our converſation is in Heaven. Theſe are ſome of the Principles of the oracles of God. Is not Religion a more heroick buſineſſe than moſt men think it?
(Exortation)
Be exhorted therefore, to account no paines too much to take; no time too long to write, no thing too much to ſuffer, ſo you may manage Religion according to the worth of it, and enjoy God in all ways communicable. Let your eyes be ever towards the Lord.
1. Be not envious at the proſperity of the wicked: never ſo much as tamper with any of their wayes of getting, that which they call happineſſe. Suppoſe, ſaith Cyprian, thou was placed on the top of ſome Mountain, whence thou mighteſt ſafely behold, fluctuantis mundi turbines, the unquiet world that cannot reſt; among the wicked 'tis a crime to be innocent. Pleaſures are ſurfetting?
Honour's blandientium virus occultum, the poyſonous breath of flatterers. And riches, O nominum quanta diverſitas, how are they miſ-called? we cal them goods, and they are almoſt conſtantly made uſe of to evill. Suppoſe you ſaw (with a heart to conſider) ſuch a proſpect, would this tempt you, to fall in love with it? But now look back again (for alas while you are gazing on the world, you have your back upon God) you may hear a voice behind you, Prov. 23.17.18. let not thine heart envy ſinners, but be thou in the fear of the Lord all the day long. For ſurely there is an end, and thine expectation ſhall not be cut off. More need pitty, then envy thoſe that have their portion in this life: they muſt pay deare for every moments beggarly happineſs. The uncleane perſon for every motion of burning luſt, ſhall lye millions of years in everlaſting burning. The intemperate for every ſip of generous wine, ſhall have no other drinke then rivers of brimſtone. In a word, theſe whom God now beſeecheth by us, whom we pray, in Chriſts ſtead, to be reconciled to God, but in vaine; they ſhall never be troubled with theſe intreaties more; but as they love a diſtance from God, they ſhall be ſet at an eternall diſtance: And as they laugh now at miniſteriall reproofs, God will laugh then at their deſtruction: And thoſe that complement with God in an empty profeſſion, God will profeſſe he knows them not, and deny them Salvation. Conſider this you that forget God: now draw nigh to God, and he will draw nigh to you: but you muſt firſt cleanſe your hands yee ſinners, & purify your hearts ye double minded. Be afflicted, and mourn, & weepe: let your laughter be turned to mourning, and your joy to heavineſſe. Humble your ſelves in the ſight of the Lord, and he ſhall lift you up. Jam. 4.8, 9, 10.
2. Seriouſly ſet your ſelves to finde out experimentally, what it is to enjoy God, to have communion with God: Long for it, you ſhall never loſe your longing. Pant after it, God underſtands the Rhetorick of your breathing, as well as of your cry. If, ſaith Auguſtine, I deſire nothing elſe but thee, I beſeech thee Father, let me finde thee: if I doe deſire any thing ſuperfluous, doe thou thy ſelfe cleanſe me: and make me fit to ſee thee. Chriſtians, rouze up your ſpirits: what is it that makes you ſo low ſpirited, as to have the leaſt contentment in the greateſt enjoyment on this ſide God? Doe you not know the worth of Communion with God? whoſe fault's that? Hoſ. 6.3. You ſhall know, if you follow on to know the Lord, you have a promiſe, that your knowledge ſhall encreaſe, from the morning of Regeneration to the noone day of glory. What yet hinders? Is it variety of fears? Worldly fears: your hearts are toſt to and fro with worldly buſineſſe: doubting fears, you have more to object, than ever you have hopes to be anſwered. Trembling fears, alas you dare not think of ſuch an enjoyment. To all theſe. God the Father bids you caſt your cares upon him; the earth is the Lords, and the fulneſſe of it, and he knows what things you have need of. Chriſt bids you bring your doubts unto him; have you any doubt that Chriſt cannot anſwer? and if he can, ſurely he hath done and ſuffered enough, to perſwade us of his willingneſſe: there is in him Ʋoluntas Omnipotens as Bernard expreſſeth it, his will is Almighty. And let thoſe that are of a trembling heart, goe to the Comforter, 'tis his Office to pray in you, as 'tis Chriſts Office to pray for you; He is the God of all Grace: what grace then can you want? Deare Chriſtians, I would be an importunate wooer, and take no deniall, no excuſe, no delay. Commune with your owne hearts, and deale ingeniouſly: is there any luſt worth keeping, to the loſing of God? and you cannot keep both. Pſal. 139.23, 24. When God ſhall ſearch you who knows your hearts; when God ſhall trie you, who knows your thoughts; if he ſee any wicked way in you; how can you expect that he will lead you in the way everlaſting? Deale ingeniouſly, Chriſtians, is there more ſtrictnes required then you are willing to practiſe? Speak (conſcience) is it even thus? And ſhal the Commands of Chriſt be grievous? did Chriſt ſtick at Nothing? Nothing. though the termes were very hard to worke our reconciliation, that we might enjoy God. And ſhall we ſtreine at what we are commanded for the applying of that reconciliation? God forbid. I beſeech you, beloved, doe not plead any thing, which your ſelves upon the review cannot but judge unreaſonable. Be perſwaded to walke cloſely with God. Act faith, and ſtrengthen it with obedience, that you may be able comfortably to ſay, Whom have I in heaven but thee, and there is none upon earth that I deſire? &c.