Pack Maior, Thursday the 27. of March, 1655.  
ORdered that Dr. Annesley be desired from this Court to print his Sermon at Paul's, on the last Lordsday, together with his former Sermon there the last year.  
SADLER.   

Communion with God. IN TWO SERMONS Preached at PAUL'S: The first, Sept. 3. 1654.  
The second, March 25. 1655.  
By SAMUEL ANNESLEY L. L. D. Minister of the Gospel at JOHN Evangel. LONDON.  EPHES. 3.19. That you might be filled with all the fullness of God. 
London. Printed by Evan Tyler, and are to be sold by Nathanael Web and William Grantham, at the sign of the Black Bear in Paul's Churchyard, 1655.   

To the Right Honourable CHRISTOPHER PACK, LORD-MAYOR of LONDON, And the Right Worshipful ALDERMEN of the same Famous City.  
My Lord,  
AS you had nothing besides the naked amiableness of the subject, to render these Sermons acceptable, so I have nothing but my Obedience to Magistracy to preface their publication. Must I not by your eyes see, & by your faith believe, these truths thus clouded in their discovery, profitable? But seeing you Surprise me with an Order, Give me leave to follow your Order, further, then perhaps you think it leads me, and that is, to retort it back upon your own consciences.  
Your commands (for such are your desires) (all superiors desires being commands enamelled with humility) give a Solemn avouchment of the Truths you heard, and therefore if you do henceforth in the least depart from God, or prefer any thing, I speak the word again, Any thing, before him, you transgress not only God's laws, but your own, and such kind of Sinning against your own concessions, is more heinous then barely to sin against God.  
Your order (Virtually) recommends these truths to others, I cannot sufficently assert, and therefore entreat you to inquire what will be the aggravation of walking contrary to them.  
jehosaphat sent his Princes to teach (that is, to encourage the Ministers to teach) in the Cities of judah, and by such Orders as these, you preach to the world, what is preached to you at Paul's.  
Let me crave leave to be plain. You may easily be ensnared by casting your eye upon this subject; for, if you read no more, you have read too much: if you read on, expecting embroidery, you lose your labour; if with neglect, your souls Either embrace such truths hearty, or abjure them speedily; be not deceived, God will not be mocked; the more gracious his condescension for acceptance, the more grievous his indignation for refusal; and your refusal of God can neither be more nor less, than a [Choice rejection] I beseeh you therefore, resolve upon something, and let not our resolutions come to nothing. As you are Christians, make Religion your business, that you may enjoy God; and as you are Magistrates, walk as becomes (if I may so speak, Earthly deities, as) those that are called Gods.  
I do not charge you in the least, but humbly prompt your consciences to demand of you an Account: what have you done like Gods, and for God since you came into places of Authority? When you stood upon lower ground, did you not think magistrates might do more than they did? do you now do, what you then thought? If you say you have performed the commandment of the Lord; a by-stander will perhaps reply, What mean then the Blasphemous swearing, the roaring drunkenness, the [common] whoredoms, the rambling Sabbath-breaking? etc. may these Sons of Belial plead liberty of conscience? If you cannot reach those that pull the crown from the head of Christ in way of Spiritual wickedness: pray hold their hands, that would stab the heart of Christ by moral wickedness. If reason of state leave God to vindicate his own glory in matters of religion, let not Laws of state lie dormant at your doors for want of execution. If you cannot do what you would, do what you can: do something, & something which may proclaim you [Deservedly-renowned Christian-Magistrates.]  
No more words but wishes, that I could tempt you, or fright you into Communion with God. 'tis the very desire of  
MY LORD and Gentlemen, Your Soul-Servant, SAMUEL ANNESLEY. Apr. 11. 1655.   

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 Augustine's Confessions. O the wonderful depth, my God, the wonderful depth of thy Word! though there be superficies blandiens, an outside sweetness, tempting us to taste it: There's an inside excellency forcing us to admire it; its matter of horror to view its dimensions, but 'tis horror honoris, tremor amoris, an horror 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 jacob's daughter. So, (q. d.) can I so much as wish, much less dote upon any thing on earth? nothing less, 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 myself 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 custom of dividing inheritances, whereby every Heir 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 befalls 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 confess I am loath to make any further division; because our happiness is bound up in their strict conjunction. Therefore without any more ado, this Observation smiles upon you. That,  
D.  
God alone is, beyond comparison, more  than any thing, than all things in heaven and earth.  
When Israel had sinned, Exod. 33.13, 14. Moses first begs their pardon, he than begs 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 show me thy glory, v. 18. Might we think any thing strange in a soul's restless 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, unless for illustration.  
For Explanation we inquire first,  
Qu. 1. What is there in heaven that may take up the heart? (might we not rather ask, 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 tears 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 express. 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 satisfy the ambitious, nor such a treasure as is suitable to the covetous. In a word, whatever a carnal man thinks of heaven, he thinks amiss. Not only so, but,  
2. Those that are in heaven, have more glory than 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 Crowns 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 crowns of gold; but ver. 10. They fall down before him that sat upon the throne, and cast their crowns before him, as being willing their Crowns should make God a footstool. 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 inquire 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 likeness, 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. Happiness shall be completed, 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 days of eternity. And such a Rest there remains 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? Ay, 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 wisdom shall exceed whatever is recorded of his? To join 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. Angel's 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 than they: we shall want earthly enjoyments no more than 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 dress; and name not only 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 terror in the land of the living. You may read one Text that shall grant this to be a kind of happiness, 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 shrink? Happy is the people whose God is the Lord; as if he corrected himself for calling any thing else an happiness.  
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 wouldst bless me indeed, and enlarge my coast, and that thou wouldst keep me from all evil, that it might not grieve me. Should God say, Be it unto thee even as thou wilt; yea, give thee more than heart can wish; and give thee to enjoy the good of all thy labour, that thou takest under the Sun, all the days of thy life, to enjoy riches, and wealth, and power, to take thy portion, and to rejoice 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 greatness and supposed felicities, were but an imaginary, a vain and despicable thing. All the pageant of worldly pomp, and pride, and life itself 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 heir, and in one year, he sowed and received a hundred fold, Gen. 26.12, 13. The man waxed great, and went forward and grew, until 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 waggon,) he looks 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 than the treasures of Egypt, Heb. 11.26. and Christ is but a means to the enjoyment of God: the end is always more excellent than 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: quickening Grace: sanctifying Grace: saving Grace. This is without all peradventure deservedly : We are by nature dead, and Grace quickens us: By nature in darkness, and Grace enlightens us: By nature Rebels, by Grace Children, Brothers of Christ, Heirs of a Kingdom, what not? Take Grace in the very flower and beauty of it, Full assurance of Heaven, when a soul doth assuredly believe in Christ, and is certainly persuaded, 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 behind 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 complains that he is got no further than 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 find 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 prising thoughts of God, as at other times; yet when it gins to get from under that neglect, nothing on this side God himself, can give any satisfying satisfaction, Cant. 5.5. I risen up to open to my beloved, and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock. Whether we understand by hands dropping with myrrh, actions anointed with the grace of the Spirit, or the grace of Christ which he left behind, as a sweet odour to allure her when he put in his hand; either, or both these, clearly show, 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 privilege this way, than we can any of us hope for; But it is God in Christ reconciling the world to himself, that is incomparably . And this puts us upon the Great Enquiry, which is the  
3. Query. What is it to enjoy God? A tempting, sinking, cheering Query. What is it to enjoy God? a  tempting Query. Who doth not itch with desire to hear it answered? A sinking Query: whosoever thinks I shall not fall infinitely 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 harboured in a gracious heart. But yet, it is a cheering Query, we may possibly climb by a winding stair, to have a comfortable glimpse of this enjoyment. It is counted a princely sport to see a Falcon mount after a Heron; his towering flight deserves an ecce. But oh then! what is it for a poor soul, that hath lain 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 restless turning, and the constant resting of the soul God-ward: You may perceive the description refers to the Loadstone, you know the Needle of the Compass is still trembling towards the North. And why so? here we must betake ourselves 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 restless 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 term it rather God-ward, then, in God: to meet our distance, before we arrive at a full enjoyment; and though the distance will be less afterward, yet 'twill in a sense be infinite for ever. But this short description is too long, and unwieldy. Let's therefore take it in pieces, and consider the enjoyment of God in four 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 than what there is in Heaven, unless 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 than 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 prays 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 God's 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 Veil for his own, and nothing less will satisfy them, Psal. 63. O God thou art my God, early 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 rejoice with joy unspeakable and full of glory. But what's Faith to Fruition? what's hearing to vision? we must now go softly, lest our feet stumble upon the dark mountains. Consider therefore particularly, what the body enjoys of God, while it lies in the grave, and then what the soul enjoys 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. Ay, but God will not say so: he counts the dust of Jacob: he that loved us when we were nothing, doth not love us less for our rottenness.  

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 draws a sword, and holds the scabbard in one hand, and the sword in the other, hath both in his hands, though separated. So when Christ draws out the soul: never shall any man, or devil pluck the body out of his hand. Is not this enough for a carcase?   
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 senseless happiness; which though it should be without, it could not complain of want. But the soul lives, and is free from that clog, which inevitably hindered it in its highest activity. It is now at liberty, and enjoys,  
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 freedom, and apprehends its happiness, it being among the spirits of just men made perfect, Heb. 12.23.  
2. The soul enjoys an immediate glorious knowledge of God, Christ, Truth, and what not? 'tis said of Solomon, 1 Kings 4.29. He had wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the Seashore. But it may be applied to every soul in Heaven, A greater than 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 shortened.  
3. That which the soul enjoys there is so great, that if it should come from Heaven to declare it on Earth, neither could that soul express it, nor we understand it. Read a lecture of civil-policy to the wild Indians, and tell them the excellency of a well ordered Kingdom, they cannot understand it, though you speak in their own language: neither can you fully express 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 Jews came to see, purposely to hear stories of the other world; but not a word from him of any such matter. Paul's rapture may satisfy with the reason of it, 2 Cor. 12.4. he there heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 affirm, 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 affirm, 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, filthiness, putrefaction. But when it shall be raised, these grave-clothes, these rotten rags shall be left behind: God's 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 enjoys very great glory, but not fullness of glory. The soul is but a part of man, and so cannot have its complete perfection till its divorce from the body be cancelled. Now then suppose the body as before instanced, and the soul as now completed, united together, what must needs be the result? The body to be spiritualised, and the soul's capacities to be unconceivably extended: Surely then, and there will be fullness of joy in God's 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 completed: 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 risen at Christ's Passion, or Resurrection, for I affirm 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 freedom from sin, and for ever an absolute freedom from death. Now that they died again, 'tis clear, for, 1 Cor. 15.20. Christ's Resurrection was the fruits of them that slept: That this freedom is a privilege of the first magnitude, you have a brighter evidence than 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, echoing back the same celebration; Holy, Holy, Holy Lord, God Almighty, Rev. 4.8. What other attribute do you find thus admired?  
4. Union with Christ shall then be perfected. There's a very near, strong, excellent union here; 'tis expressed by several metaphors: Physically, by head and members: Politically, by Husband and Wife; Corporally, by food and body: But than comes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then shall the Saints be his fullness that filleth all in all. Then, and never till then shall the fullness 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 judgement, they shall judge the world, aye, they shall judge the God of the world. The principalities and powers that captive wicked men at their pleasure, are themselves reserved in everlasting chains to be judged by those whom they formerly foiled, 1 Cor. 6.3. plainly they shall appear in the glory of Christ's Kingdom, having thrones with him in the air 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 than can be expressed, 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 King's Dominion; No, they are higher than 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, kissed him, & laid him down to sleep. At the Resurrection we shall meet the Lord in the air. And do you not call this Glory? is there more yet? aye, yet. All that hath been spoken, is but a few green ears rubbed in your hands; the full crop, the harvest is yet behind. 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 flaws, and sick-fits hath it. But the Text I refer you to, is, John 3.12. Christ calls Regeneration itself 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 mind was changed, they were wrapped with ecstasies; 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 weariness.  
3. There shall be a nearer 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 feign what it is, and when he feels it, he is unable to express how excellent it is; They shall be filled with all the fullness of God. Our union with God shall be nearer than Gods with Angels, for the humane nature is advanced to greater dignity, than all the glory of the Angels put together, by reason of Christ's assuming our nature. Christ is not ashamed to call us Brethren, Spouse, Coheirs: where doth he say so of Angels? But this particular I will turn over to the next to be more fully cleared.  
4. Our communion with God shall be immediate, without so much as a Mediator: We shall go straight unto God, and immediately participate his Glory and Happiness. 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, than God shall be all in all, as before Christ was all in all: Christ shall deliver up the Kingdom 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 mankind, yet still the head of mankind,) but there will be no further need of a Mediator, 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 Sunbeams unto them, because their positure will not admit the Sun's 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 Christ's mediation; but when all things that cause that distance are removed, and we brought into the Presence-chamber, no such necessity of a Mediator.  
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 inform 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 forced to roar 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 entreat 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 dispersed and spent, and there he lies in a swound, more like a carcase then a man: Christ and the Angel have much ado to keep life in him: they speak affectionately, touch him effectually; and all little enough; he is not able to bear the brightness 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, talk with this my Lord, (much less than 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 overwhelm 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, join 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 infiniteness, and incomprehensibleness.  

1. For Infiniteness; if a Philosophical description of it might be admitted in Theologia beatorum, in Heaven's Divinity, our glory would be infinite: for that is infinite, extra quod aliquid potest capi, infiniteness 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 incomprehensibleness; if the Apostles say of Gospel-excellencies on this side Heaven, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered 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, than an immortal soul can now. Plainly, our bodies shall enjoy more of God then, than our souls can now. I have already mentioned daniel's fainting, in a comparatively poor vision: but, Go thy way Daniel, thou shalt rest, and stand in the lot at the end of the days, 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, than 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 work, and everlasting rest shall for ever meet, and give perfection to each other. Heb. 4.9. compared with Rev. 19.1. there's the eternal quiescent work of praise. And thus I have with a coal drawn a landship of heaven. I come now to the reasons, why God alone is beyond comparison more , than any thing, than all things in heaven and earth.    
Reas. 1. The uncertainties, mixtures, and finiteness of all things on this side God, fully evidence that God is singularly more . In the book of Ecclesiastes, you have Solomon's inventory, and at the foot of every page of the Account, the sum is vanity, and the total sum, vanity and vexation of Spirit. Will you know what vanity is? Vanity is that which hath no true Solidity of essence, stability of lastingness, nor power to bring any happiness. Will you know what vexation of Spirit is? Ask your own hearts. And truly, for graces themselves, as they are hampered and clogged in us, the soul may even long to be rid of them. I mean 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, ye are Christ's, and Christ is Gods: that is, the world is yours for your use: ye are Christ's as his peculiar: and Christ personally as Mediator, for the glory of God essentially, that all may be swallowed up of Deity.  
3. There is nothing can enlarge, and satisfy the souls capacities, but God alone. Poor 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 ear 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 design of God's work, and the order of his working, renders a restlessness in all things, on this side himself: 'twas never God's 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 himself; when his people grow fond of any thing, he withdraws it. there's a worm at the root of our comfortable gourds. there's a Canker in our best graces. We read of Lot's purity, Moses his meekness, Jobs patience, Peter's forwardness, Paul's raptures; but if these will glory, it must be in the Lord; for we read also of Lot's incest, Moses his passion, Jobs fretfulness, Peter's denial, 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 pass 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 Mediator: and we dare not entertain any diminishing thought of him?  
I answer first. It is not that the Father personally, but that the Deity essentially may be All in All. Why Christ should continue his inferiority when his work 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 Father's house. Oh the intimacy 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 mutual rejoicing, and delight in each other! Prov. 8.31. from eternity Christ rejoiced in the habitable part of his Earth: to eternity will his habitable earth rejoice in him, in whom dwells the fullness of the Godhead 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, & Christ's honour vindicated, we may the more boldly crave his help for the improving of the Doctrine.  
(Use.)  
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 persuaded of these truths.  
1. That Heaven is extremely subjected to carnal mistakes in the thoughts of most men, 'tis made a flexible imaginary, fancied— I know not what: most men conceive it to be a place of sensual happiness. 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; there's nothing in Heaven suitable to his covetous double-heart. Those that desire heaven, do it most as a reserve upon some peevish discontent, & weariness. Elijah himself is frighted into the wilderness, and then presently, 'tis enough, now O Lord take away my life. 1. Kings. 19.4.  
2. If God be thus incomparably , than 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 pains, 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 turn 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 Godliness. 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 madman. But stay a little; never was text more wrested by worldlings, than that of the Apostle, pray therefore take another to keep it straight. Mat. 6.23. Seek you first the Kingdom of God, and his righteousness. 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 rejoice, as though they rejoiced 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 carefulness, that you may be holy, both in body and Spirit, that you way please the Lord. 1. Cor. 7.29. etc. 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 cymbals, children's rattles, if we do it not in love. Martyrdom itself, 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 clear, because it is that love which is more excellent than 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 aimed at.   
3. Religion is a very sublime business. As 'tis generally (abusively) managed 'tis nauseous. Oh how many have been hardened against it by those that profess it: but accordingly to its undeniable Principles, 'tis not only amiable, but Majestic. Judge of the piece by a pattern: constantly and reverently to use every Ordinance, and yet to look through 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 hosts! 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 less than riches of Glory will supply all his wants.  
Again, humbly to take denial of degrees of grace, and yet restlessly to strive to be above them. 2. Cor. 12.10. I take pleasure in infirmities, for when I am weak, then am I strong. Christ's strength is most seen in my weakness, 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 heroic business than most men think it?  
(Exortation)  
Be exhorted therefore, to account no pains 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 ways of getting, that which they call happiness. 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 surfeiting?  
Honour's blandientium virus occultum, the poisonous breath of flatterers. And riches, O nominum quanta diversitas, how are they miscalled? we call them goods, and they are almost constantly made use of to evil. 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 pity, then envy those that have their portion in this life: they must pay dear for every moment's beggarly happiness. The unclean person for every motion of burning lust, shall lie millions of years in everlasting burning. The intemperate for every sip of generous wine, shall have no other drink then rivers of brimstone. In a word, these whom God now beseecheth by us, whom we pray, in Christ's stead, to be reconciled to God, but in vain; they shall never be troubled with these entreaties more; but as they love a distance from God, they shall be set at an eternal distance: And as they laugh now at ministerial reproofs, God will laugh then at their destruction: And those that compliment with God in an empty profession, God will profess 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 ye sinners, & purify your hearts ye double minded. Be afflicted, and mourn, & weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. Jam. 4.8, 9, 10.  
2. Seriously set yourselves to find 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 Rhetoric of your breathing, as well as of your cry. If, saith Augustine, I desire nothing else but thee, I beseech thee Father, let me find thee: if I do desire any thing superfluous, do thou thyself cleanse me: and make me fit to see thee. Christians, rouse 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? Do 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 increase, from the morning of Regeneration to the noon day of glory. What yet hinders? Is it variety of fears? Worldly fears: your hearts are tossed to and fro with worldly business: 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 fullness 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 persuade us of his willingness: there is in him Voluntas Omnipotens as Bernard expresseth it, his will is Almighty. And let those that are of a trembling heart, go to the Comforter, 'tis his Office to pray in you, as 'tis Christ's Office to pray for you; He is the God of all Grace: what grace then can you want? Dear Christians, I would be an importunate wooer, and take no denial, no excuse, no delay. Commune with your own hearts, and deal 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 try 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? Deal ingeniously, Christians, is there more strictness required than you are willing to practise? Speak (conscience) is it even thus? And shall the Commands of Christ be grievous? did Christ stick at Nothing? Nothing. though the terms were very hard to work our reconciliation, that we might enjoy God. And shall we strain at what we are commanded for the applying of that reconciliation? God forbidden. I beseech you, beloved, do not plead any thing, which yourselves upon the review cannot but judge unreasonable. Be persuaded to walk 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? etc.   

The Second Sermon.  
This Exhortation was rather touched then handled and therefore you may expect some necessary enlargements.  
'Tis pity this Doctrine should want persuasive directions, how to improve it. I begin therefore with Conviction.  
ANd, Oh that I could rouse the sluggish, and startle the careless Christian! 'Tis heart-work I shall this day attempt. And therefore be it known to you (that your expectations may not be frustrated) be it known to every one of you, that come rather to see a Sermon, then to hear a Sermon; rather to be tickled with notions, then wounded with convictions; I have nothing will please such curious hearers. I cannot scratch your itching ears; Pray abserve my theme; It is the enjoyment of God, Communion with God. Is this a subject fit for Quibles? is this a business to be jested with? Nothing less.  
'Tis true in one respect, my subject requires that I should rifle all the Rarities of Nature, and gather up all the Flowers of Rhetoric; that I should borrow (were it possible) the tongue of Angels, and speak words only fit for heaven. But on the other side, 'tis more necessary to speak in the simplicity of the Gospel, and to set forth truth as it is in Jesus.  
And therefore, Christians, if your consciences be asleep, I beseech you waken them a little. I have an Errand from God unto you: I speak, at present, to those of you that worship God, and yet are Atheists; that profess Christ, yet are not Christians; if you will not give me leave, I will take it, to break in upon your consciences, and to charge you, as you will answer it at your eternal peril, to make true answer to this searching demand.  
What is it you make your Idol? in whatsoever you promise yourselves satisfaction, and happiness, that's your God. Now what is it? Is it the world's Trinity. (1. John. 2.16.) Profits, Pleasures, Honours? In short, what ever it is on this side God, you must be infidels both to Divine and Pagan writings, or you must charge yourselves with folly and madness.  
In Eccles. 1.2. Solomon gives you the result of his curious inquiries into the utmost of creature-excellencies: vanity of Vanities, saith the preacher, vanity of vanities, all is vanity. Consider he was furnished above all other men, with all variety of requisites, critically to anatomize the world's happiness. He doth it, and when he hath done, he gives account of his unparallelled experiments: All is nothing but very vanity; and not only vanity, but vanity of vanities, that is, extreme vanity; and he doubles the duplicat, to note the unquestionable certainty of it. Every thing severally, all things jointly are comparatively vanity, when put in the balance with God: miserable vanity in respect of man's sin: unprofitable vanity, in order unto happiness. All things are deceitfully vain in regard of trust, and constantly vain in their instability. Thus Solomon.  
But if any are more taken with a wise Heathen, than a Divine Oracle: would they but be true to that: Seneca (who wrote a book of a happy life) doth expressly persuade men to place their happiness in God, to follow God, Obey God; he can want no earthly thing, whose desire is placed above these things. Thus Seneca.  
But if this truth (viz. that there's no true happiness on this side God) be not sufficiently confirmed in the mouth of these two witnesses, I will endeavour to produce a third, and that shall be yourselves. And that thine own concessions may be a selfe-conviction, I shall change the use into an  
(Expostulation.)  
And, Oh that I could prevail upon your hearts in God's behalf!  
1. What satisfaction did you ever find in any thing on this side God? or to speak in Scripture language, Rom. 6.21. What fruit have you ever had in those things whereof you have cause to be now ashamed? This is a question which deserves the answer of a good Conscience unto God, that is, Commands such a conscientious answer, wherewith you maydare to appear in the presence of God. And Christians, I speak to every one of you, but chief to those that are hot in the chase of some worldly excellency; that strongly fancy (if your projects should not be abortive, and your designs broken) that you can as easily reach happiness, as a child thinks he can play with the setting Sun, if he were but on the top of the next hill he sees.  
I suppose you have often heard of the Philosophers stone, that hath filled men with hopes of a golden age; but they could never yet find it: the most unwearied, and expensive search hath left them to sit down with shame and disappointment: aye, and just so will all your dreams of earthly happiness. I remember Augustine asks those that have a confluence of wealth and honour, that think themselves happy, but are void of true happiness, what comfort do these things bring you? 'tis better not to want them, then to abound in them; when they are gotten, they do as much torment you with fear of losing, as they did before with care to get them: Such good things (saith he) do not make us good men. But  
2. How many times already have you shifted your mark? and changed your thoughts about happiness, and yet are as fare to seek as ever: one while you thought, if you could but get such an estate, such a competency (as you called it) than you should be happy. When men are low, they think if they were but Somebody in the world's account, they should be happy; when they are advanced, they are more unsatisfied than before. How many here, that once thought if they should be worth but so many Hundreds, as they are now Thousands, they should be happy? and do not these very persons, in their own apprehension want more now than they did then to purchase happiness? What more ordinary, then for single persons to think, were their condition changed, they should be happy? and when it is so, they are as far from happiness as before. The reason of all this is, because men expect that in the creature, which God never placed there.  
God never intended the creature should be thy God. What is only to be enjoyed in God, 'tis in vain to expect it in the creature. Men may be so childish, as to think their Counters to be Gold, & they may lock them up for such, in their Chest; but when they come to make use of them, they shall then be forced to be sensible of their mistake. So you may at present, please yourselves with your enjoyments; but your Gold is not current money in heaven: your Jewels are not worth the setting in the crown of Glory: your Titles will not be acknowledged in the true Court of Honour. What will you then enjoy when your present enjoyments shall shrink to nothing?  
3. What have you to object against the ways of God, wherein you may get acquaintance with him, and climb up to communion with him? Christians, poor Ministers that love your souls, would feign have you to live in the light of God's countenance; to have all your enmity to God done away. Believe it, Sirs, we do not only many a time appear upon our knees to God for you, but could be content, to come upon our knees from God to you, to beseech you not to stand in your own light; Is it not enough to make one's heart to ache to think men need entreaties in such a business? what then, to see men will not be entreated? Will you but bring forth your strong reasonings, why you will not mind Religion more seriously; that being the only way of obtaining communion with God?  
You do not like so much strictness. And why, I pray you? It is a dull and mopish business. Did you ever try it? if not, you are not a competent Judge. I cannot believe that man ever tasted honey, that saith it is not sweet. David saith, Psal. 119.72. The law of thy mouth is better unto me then thousands of Gold and Silver. And he had more thousands of Gold and Silver, than ever you will have. But you do not like such preciseness. Why do you not like it? if you have no reason for your contempt, you are worse than brutish, if you have any reason, produce it. Why those that make such a bustle about religion, they are as worldly, and they are every way as base as others: suppose this to be true of too many professors; yet is it their religion, or their want of religion, that they are thus? But thou knowest not how to make a distinction, thou thinkest they are all thus, and they learn it by going to so many sermons, and making so many prayers, and keeping so many fasts. Stay, friend, dost thou speak as thou thinkest? didst thou ever hear a sermon where men were taught to be Hypocrites? didst thou ever hear a prayer wherein these sins of professors were not bewailed? No, that is true: they are too cunning to do these things openly, but under the colour of religion they do all manner of abominations. Well, I will not contradict thee any further: but grant all this (though 'tis an absurd slander, but) I will suppose what thou sayest to be true. What's the ergo? the consequence, the conclusion of these premises? Therefore Religion in the Power of it is most excellent and desirable. For that which is counterfeited is unquestionably excellent: you never knew any one counterfeit lead, & brass, but silver & gold: you never knew any one counterfeit pebbles, & Bristow-stones, but precious stones, & diamonds. Certainly, would men but act rationally; they must turn all their prejudices against Religion, into motives to be Religious. Yet further  
4. If God himself shall expostulate with you; are you resolved against all his entreaties? Oh, that I could put your consciences to a stand; That you would but consider, God doth, as it were, make it his request unto you, That He, and You may be each others Portion!  
Suppose there were a company of leprous beggarly rebels, under the sentence of death, and ready to be dragged to execution; spare them, they are never like to do their Prince any considerable service; let them perish, and their Prince can be no loser in his Honour, nor be censured as over severe, they having brought all manner of miseries upon themselves by their rebellion. Suppose in this case, the Prince should send one Officer after another, & above all his only Son, to entreat and beseech them to accept of a pardon, and to accept of Court preferment: what ever they can say against this, he will answer their objections: what conditions they cannot perform, he will give them assistance: though they are defective in the performance of easy conditions, yet they shall have acceptance: they shall never come to him for any thing but they shall have audience: he will do more for them, then for those that never offended him: they shall share in the glory of his Kingdom: only he entreats them to be friends with him. If these Rebels obstinately and scornfully refuse this offer, what may they expect?  
Harken every one of you, that is unconverted, this is thy case: Thou art the sinsick Rebel: He that believeth not, is condemned already. Brimstone is scattered upon thy habitation. God needs not thy service, yet he sends one Ambassador after another, to urge thee with terms of Peace. I do now in my Master's name beseech thee to receive a pardon upon thy bare Homage. God offers to make thee higher than the Kings of the earth, his subjects are altogether Kings. God doth, as it were, tempt thee with glory: And wilt thou not for all this be persuaded? Perhaps thou dost not think God thus entreats thee; consult that place, 2 Cor. 5.20. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be you reconciled unto God. Observe here, the Ministers of the Gospel are not only Legati Dei, but Surrogati Christo: this is that, wherein the least of the Ministers of the New Testament excel the greatest of the old: The Prophets they were God's Ambassadors to the people, but 'twas not for Christ, nor in Christ's stead. To make this plain to you: When a Prince sendeth a Messenger unto another, that Messenger is only an Ambassador, the Prince being not bound to carry the message himself: But now Jesus Christ, he is the Father's Ambassador, and Christ is thereby bound to bring the message of Peace; but being necessarily employed elsewhere (in the same design of grace) he constitutes us his Officers: so that we do not only come in the name of God, but in the place of Christ, to do that work which is primarily his. John. 20.21. As the Father hath sent me, even so send I you. And this was the commendation of the Galatians, Gal. 4.14. That they received the Apostle Paul even as Christ Jesus. Now do but consider, how low God stoops to take you up into communion with himself. And wilt thou not sign the Articles of agreement? shall some base inconsiderable lust [which thou art ashamed to plead for, while thou huggest it] shall such a lust stand in competition with God? lay claim to thy heart, and carry it. And wilt thou never turn to God? If at all, why not not now? Is it fit for God to hold the candle of his grace for thee to sin by? But if you will not by all this be persuaded, I must turn to those that will: and to them I come with a use (I hope they long for, it is a use) of  
(Direction)  
How to obtain communion with God. Is not this the use your souls desire? The plain truth is. This is the use for which I did in some sort make it a case of conscience to treat of this Text a second time. Having endeavoured heretofore to show you the Glory of Glory. I cannot but think this to be the question that lies uppermost in every gracious heart: how shall I obtain this matchless privilege?  
Give me leave to premise but one Caution, and you will be the better able to take the following directions. The  
Caution is this. Do not mistake the nature of communion with God, either in the doctrine of it, or in the enjoyment of it; do not fancy it to be what it is not, (have patience a little, and I shall tell you what it is by and by.)  
The only way I shall prescribe to prevent this mistake is this, [Learn to know, infallibly, the difference between the motions of the Spirit of grace, and of the Spirit of delusion] you know all communion with God, is by the Spirit of grace; and all manner of Spiritual delusion pretends high to special communion with God. In short, you may know the difference thus.  
The motions of the Holy Ghost are always Sanctifying motions, and Humbling motions, and Orderly motions; whatsoever is contrary to any of these qualifications, they are at the best, but gilded delusions. The Spirit of God in all his operations advanceth holiness; holiness doth necessitate the heart into an humble frame: and both these are always orderly, that is, the Spirit of God never puts upon one duty, when we are in another: the Spirit of God never ravisheth the heart with comfort, to divert it from service: the Spirit of God never puts persons to act out of their calling, nor beside the rule of Scripture. This caution premised, take these Directions.  
1 Learn to know what it is to enjoy God. Communion with God is nothing else but the communication of grace between God and the Soul; it consists in special influence of grace and favour from God to the soul, and special returns of grace and honour from the soul to God. As the sun dissolves the clouds in leisurely drops of water upon the earth, & the earth returns its vapours upon the influence of the sun.  
The reason why I name this, and why I name it first, is this. Christians are ready to think, that all communion with God consists in the comforts of the Holy Ghost: whereas Christians may as really and as advantageously enjoy God in secret conveyances of grace: in inward Supports: in a concealed acceptation of service: in the drawing out of the soul God-ward, as in the more open, and comfortable manifestation of God unto the soul. Communion with God is a familiar friendship (pray let reverence on our part be supposed) you know it is said of Moses, Exod. 33.11. And the Lord spoke unto Moses face to face, as a man speaketh unto his friend. Do we not as usually go to a friend for counsel, and advice, to scatter our confused, & perplexed thoughts, as for comfort and cheering to raise our hearts? in a friend's bosom we entrust our sorrows as well as our joys, and friendly communication gaudia conduplicat, marores dimidiat, doubles our joys, and halves our sorrows. But.  
Suppose a soul, even spiritually overwhelmed, betakes itself to God: The heart is ready to break, till it hath vent before the Lord: if afterward the soul hath no more ease, then by the bare launching of the sore, God pours in no balm, only gives support, nay, suppose God add gall to the wormwood: will you say, this soul, in this case, hath no communion with God? you will betray your ignorance that you know not what communion with God means. In God's Secret visits of the soul, and the souls restless groping after God, though nothing but darkness be apprehended, yet that soul lives in the light of God's countenance: The sun shines, though a cloud interposeth; God smiles, though the soul do not perceive it. But that you may have the joys of God's presence, take a further direction.  
2. Be careful to remove the hindrances of Communion with God. I am ready to believe, that every gracious soul may find out what it is that hinders his Communion with God: And if so, they may then probably procure rational comfort, though not spiritual comfort; they may get into the way of comfort, though they get not the use of comfort; they may set themselves against the obstructions of their comfort, and that very attempt puts them into the way of peace.  
Examine therefore, whether thy trouble be through ignorance, or through melancholy; or whether some sin do not lie at the bottom. If it be through ignorance, knowledge will scatter it; If through melancholy, the Physician must answer that case of conscience. But the greatest danger is when sin lies at the bottom: and that Christians should passionately abhor. I remember Athenagoras, in his Apology for Christians, thus bespeaks the Heathen Emperors: There is an infamous rumour spread abroad of us, as if we were guilty of several wickednesses; if there be any truth in it, spare neither Sex nor Age, but destroy us, our wives and children. It seems Christians then, thought that Christian unworthy to live, that did any thing scandalous. And Augustine in his directions to Paulina, enquiring how God is to be seen; tells her in this search, plus valere vivendi, quam loquendi modum; she might better learn it by her own holy living, than by his best counsel. Cyprian saith, We live, not speak great things. In short, that Christian that would get and maintain Communion with God, must be very curious in his conversation. We must look upon sin as God looks upon it, and then we cannot think any sin to be small. If thou be drowned, what matters it whether thou liest twenty fathoms, or but an inch under water? If thou be killed, what matters it whether thou be choked with a hair, or shot with a Cannon bullet? The least sin indulged, hinders Communion with God. And let this be minded: There's no sort of sins, sins of infirmity; that is, thou canst not say all sins of such a kind, are sins of infirmity. e. g. Vain thoughts are not all of them sins of infirmity, for some speak the heart to be wicked, jerem. 4.14. All roavings in prayer are not sins of infirmity; for where the heart is not tended, roavings are abominable. All sinful dreams are not sins of infirmity, for where the heart burns with lust, it steams forth sleeping and waking. In a word, Psa. 5.4. Thou art not a God hast pleasure in wickedness, neither shall evil dwell with thee. Remove obstructions if you would have Communion with God.  
3. Resolve upon a diligent patience, if you would enjoy God. Do not think that sensible Communion with God, is to be given so soon as ever thou hast stepped over the threshold of conversion. Study an Active, Believing Patience: that is, do not make strange conclusions against thyself, if thou dost not presently find the fruit of thy endeavours. This is the gallant temper of a Christian, when he can unquestionably believe God will make good his word, and therefore he will humbly and obediently wait, though it be to his dying day: when the soul can faithfully believe, that every ordinance of God hath grace (as it were) annexed to it, and therefore he will wait though he have not the sense of it. To believe that God will subdue his corruptions; yet if God see it meet, that he shall run up his time in struggling and contesting with sin (though he would be hearty glad of more comfortable service, yet) he will through grace keep his standing: he will proclaim God's Sovereignty, and freedom, that he may give what grace he pleaseth, and set upon what work he pleaseth, he is resolved humbly to wait and speak well of God. Is not such a person excellently qualified for Communion with God?  
4. Give every ordinance of God its due observance. Let not some Ordinances swallow up the rest. There's no Law of the Creation for the greater Sea-fish to eat up the lesser: much less is there any Law of Grace, for the greater Ordinances of God to justle out the lesser. Christ said, These things you ought to have done, but not to leave the other undone.  
The hypocrite he employs himself about the exterior, and more pompous work of Religion, with a secret hatred of inward sanctity: the unwary Christian is busy about the Essentials of Christianity, and too much neglects those circumstantials, whereby others seeing their good works, might glorify their Father which is in heaven: But those Christians that do give every Ordinance of God its due respect, that do not interfere in Acts of worship, are most likely to receive the benefit of every Ordinance. Divine Ordinances are social means of Communion with God. One string untuned, hinders the harmony: one Ordinance neglected, makes a flaw in our enjoyment.  
Apostasy you know is directly opposite to the enjoyment of God. If those that are now turned rank Apostates, would but ingenuously confess their way of declining, they must tell you 'twas by disliking and undervaluing some Ordinances of God, as if they might well be spared. e. g. How many have stumbled first at the singing of Psalms? then what need Scripture be read publicly, they can read that at home? then why should they instruct their children, they cannot relish what they learn? then why should they baptise their children, they know not what is done to them? then why should they attend upon their Ministers that preach by Office, others can do as well as they? then why should they pray but when the Spirit moves them, and so they pray but by fits, etc. And so on, who knows whither? I dare appeal to their consciences, whether these, or such as these, are not the degrees, whereby the Sun of Righteousness hath gone backward in their Dial. Christians, if ever you would have Communion with God, do not think that God will suffer any of his Ordinances to be tried at your bar, and not to be currant without your approbation. Must Jesus Christ consult with you what Laws to give his people?  
5. Have a special regard to the secret workings of your hearts in secret duties: the faces of men, and the faces of duties, are no more than Porticibus picturae, the Title page of a book cut with pictures. Men may take a pride in frequenting the best Lectures, and in being acquainted with eminent Christians, and in proposing of remote cases of Conscience: There are very many persons take a great deal of pains to work out their damnation with fear and trembling; but now, what is the inward worship of thy heart in public worship? what is thy hidden service of God in common service? doth thy heart melt and bleed at a Sermon, when those that sit in the pew with thee, can read no such matter in thy countenance? what are thy inward thoughts? thy secret prayers? thy private resolves? thy retired meditations? yea, let me ask thee further, what are the most secret workings of the inner man? In those things wherein Communion with God doth principally consist, a man can hardly be an Hypocrite. e. g. Take an instance in secret prayer. When thou art dull, and canst not express thyself: How doth thy heart heave, and work, and tremble, and throb within thee! What longing, and breathing, and hankering after spiritual enlargement! At another time when thy heart is enlarged, How dost thou find the pouring out of thy heart? is i● not like the pouring out of liquor from a narrow mouthed vessel; thou dost but bulpe out thy desires! Are not the thoughts of thy heart like a crowd pressing one upon another! And when the discovery of Communion with God is most spiritual, thou thinkest it not spiritual enough: this is the way to insinuate thyself into God's bosom. But yet this is not all.  
6. Observe the relation Christ stands in for the bringing you unto God, and lay hold on Christ that he may bring you to his Father. Jesus Christ, he intercedes with the Father, and doth as it were say, Father, here are a company of Rebels, justly fallen under thy displeasure, they deserve to be set at an eternal distance from thee, but I must needs have them pardoned, and received into thy bosom: make thine own terms, let Justice require never so great satisfaction, I will pay the utmost farthing, give them what Laws thou pleasest, I will undertake they shall observe them: Thus Christ acts with the Father in our behalf. And then he comes to the poor sinner, on the Father's behalf, and brings down the terms of reconciliation; He brings the sinner's bond in his hand ready cancelled, the Covenant of peace ready sealed, and he persuades the sinner to come unto him, that they might have life. Go therefore unto Christ, and make him thy ladder to climb up unto God. Do not idly say thou canst not, but go on till thou meetest with a stop, that thou canst go no further. Wash thy hands from lazy security, and beg strength. It is an excellent problem for a Christian's study, to find out the overpowering work of special grace, and the concurrent subserviency of man's will.  
Christians, this is a ponderous direction, and must be seriously observed. justin Martyr relates, that when in his discourse with Tryphon, he mentioned the knowledge of Christ as conducing to our happiness and perfection, Tryphon's friends laughed at it. I hope none here are such kind of persons; but that you will rather ask what is it to fetch strength from Christ? briefly thus,  
The fetching strength from Christ, is the finding out of a fit promise, and applying it to our purpose, by a resting upon Christ, for the performance of it, in a conscientious minding of the condition on our part, e.g. In the present business, Eph. 2.18. through Christ we have access by one Spirit unto the Father: But how shall I come to Christ? Mat. 11.29. by taking his yoke upon you, and learning of him: but how shall I learn? and how shall I be sure of success? Prov. 8.34. by continual attendance upon him, thou shalt learn, and thou shalt be blessed.  
7. Make use of each Person of the Trinity to each other for the enjoyment of Communion with Deity. Every person of the Trinity works both jointly and severally in the bringing of the soul unto God. The Father he effectually draws the soul to Christ, john 6.44. And he gracioufly accepts of that which is no way suitable to his infinite holiness. The Son as Mediator dischargeth all that is requisite for the reconciling of us unto the Father. The Holy Ghost doth immediately work the soul to all spiritual good. Now then, do you learn to make use of every persons peculiar work.  
Can there be a more pleasing, a more profitable, a more honourable work, than to search how the Father draws to the Son, and promiseth to send the Holy Ghost? Yet it is the Son that engageth the Father, by the working of the Holy Ghost; and yet it is the Holy Ghost which worketh the heart to close with Christ, and thereby we have access unto the Father. How sweet is it to unriddle these mysteries of Grace! The very untying of these knots, and the picking out the kernels of these seeming contradictions, must needs be advantageous unto the soul.  
Christians, will you bring your case to a Point? Is there a necessity of acquainting thyself with God, or not? Canst thou patch up an happiness to serve thy turn, without Communion with God? if not, what dost thou resolve upon?  Alas, this business is beyond my strength, I cannot change mine own heart; though there are encouragements and helps, I know not which way to go, nor how to plead them. 
Well, but is the Spirit of God able to quicken thee, and to teach thee, and to enable thee? he stands especially engaged, 'tis his immediate work to prevail upon the heart, Go to the Spirit, and beg of him, that he would lead thee to the Father, and to Christ, that thou mayst have fellowship with the Father and the Son.  Alas, I cannot go unto the Spirit, I have so long resisted him, so often grieved him, with what face can I go? I am unworthy of his guidance. 
Well, but Jesus Christ stands engaged; and never speak of Merit, that day thou speakest of Christ. Go to Christ, and beg that he would send his Spirit into thy heart. Jesus Christ is thy Kinsman, he knows how to pity thee; and the Spirit of Grace is at his dispose. Oh then go to Christ.  
Alas, I cannot go to Christ, I have no ability to go, nor so much as a will to move towards him. I cannot go to Christ.  
Well, but the Father is engaged to draw thee, though thou canst not go; a man may be drawn, which hath no natural willingness of his own. The father stands engaged to change the will, & absolute promises are theirs that lay claim to them (provided they do not overthrow their own claim.) Go therefore and tell the Father thy case.  Oh, I cannot, I dare not go unto the Father; his justice must needs smoak against me, his holiness will never bear with me; It would argue impudence in me to venture into his presence. Oh I dare not go unto the Father. 
Then go back to Christ, he hath satisfied the Father's Justice, and wrought our reconciliation. God the Father was in Christ the Son reconciling the world unto himself: And Christ hath obtained Reconciliation for thee if thou wilt accept the word of Reconciliation. Go therefore unto Christ.  Oh, I cannot go unto Christ, there's something required on my part, though not as a Price, yet as a Qualification; I must have some inherent righteousness, or else no Communion with God. 
Then go back unto the Spirit, it is his business to work thy heart into a conformity unto God; God doth not only require thou shouldst be holy, because he is holy; bu● the Holy Ghost is ready to make thee holy. The wind now blows, do thou spread the sails.  Oh, but I never shall, I never can have any holiness to bear any kind of proportion to the holiness of God, and therefore it is in vain— I have experience more than enough of my heart. And I may by this time know what to expect. 
Then go back unto the Father; he graciously condescends to accept of a little, the breathe of the soul, the trembling of the heart God-ward is not rejected by him.  
Christians, did your souls but thus walk in the spiritual immensities of Deity, how would you be filled with all the fullness of God? How would you take the Apostle John's counsel, while you are learning to take it, 1 john 2.28. Abide in God. Abide in God, by this direction you may enjoy the End in the Means, and have much of heaven while you are upon earth.  
Is it needful after all this to be particular in an Use of Consolation?  
Hath not every true Christian a Natural-spiritual instinct to run unto God what ever ails him? And certainly, if there be any consolation in Christ, if any comfort in the love of God, and in the fellowship of the Holy Ghost. If there be (as most certainly there is) profit in observing God's Ordinance, and walking mournfully before God, than this Doctrine will afford unspeakable comfort in all cases, when flesh and heart faileth, then may the soul that hath interest in God shout unto him with the voice of triumph.  
1. When the flesh fails, when the outward man is in an afflicted condition, and who can tell the benefit of afflictions? garlic among rosetrees, makes the roses the sweeter, and those roses which are made by art to grow without prickles, lose their scent. Affliction with the enjoyment of God is infinitely better than prosperity without it. But what is thy affliction? is it bodily weakness? thy vile body shall ere long be changed. Art thou poor and despised? riches of glory will make full amends. What need I name particulars? take one Text which is so plain, the meanest may understand it, yet so full, there's none able to explain it, 2 Cor. 4.16, 17, 18, For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day; for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal.  
2. When the heart fails, when the spirit is tossed, and ready to be overwhelmed; Christians in this case will grant, that enjoyment of God is abundantly able to bear up the heart in soul-trouble: but this is the trouble of their souls, they neither do (and they fear) they never shall enjoy God.  
To those that make this mournful complaint, I have one general request, before I undertake their particular comfort; that is, That they would observe from this very Text▪ That enjoyment of God may consist with soul-trouble. Grant but this, and I hope though thou art a trembling Christian, full of spiritual jealousies; yet thou shalt see ere we part, that thou mayest, and that thou dost enjoy God in thy soul-trouble. Suppose I should peremptorily assert it: what hast thou to say to the contrary?  
1. This is for Christians of the highest form, Gods special presence is only fit for heights of grace, and that I have no hopes of: To this I answer.  
1. By way of concession. 'tis very desirable to have abundance of grace, to be strong men in Christ, able to digest strong meat; that is, the more secret mysteries of grace. But  
2. Bare weakness never yet made any breach between God and the soul, nor hindered Communion with him. Art thou less indulgent to thy child, because he is a sick child, and a weak child? Psa. 103.13, Like as a Father pitieth his children, so the Lord pitieth them that fear him. But  2. It is not weakness so much as wickedness; corruptions are prevalent, and such corruptions as many times I am afraid are inconsistent with grace, and therefore I may sadly expect to be set at an eternal distance: To this I answer also. 
1. By way of concession; It is a just and a sad cause of complaint to have conscience fly in thy face because of sin: our sins are called our debts: we may easily run into debt, but 'tis hard to get out; we may easily fall into sin, but not so easily recover our standing. But  
2. If sin be discerned, 'tis thereby weakened. A penitential eye hath a kind of fascination. It is in sin as in treason, if a treason be discovered before it break out, the treason itself is thereby broken. That soul that is truly sensible of its danger, is passed it; though God may deal by thee as David by Absolom, keep thee for a while at some humbling distance, yet thou mayest beg of God, more confidently than Absolom did of David, that thou mayest see his face, because thou art not able to bear his estrangement, and thou shall not be denied, but shalt have either comfortable fruition, or profitable support.  3. But yet, more but's yet? aye and yet: alas my heart is not in a posture fit for the enjoyment of God; there should be some suitableness in the subject for so great a privilege, but alas I am— I know not what I am, I am every way worse than you can imagine me to be. 
To this, if I should give the answer wherewith 'tis said, some body confuted Bellarmine, in saying, Bellarmine thou liest: perhaps this answer would be remembered longer than a fine one. And 'tis your profit my soul desires. God knows, I had rather any one, though the meanest in the Congregation should say the Sermon did me good, than that every one should say, 'twas a good Sermon. Well then, take this rude answer, Thou●l— and pray observe how I demonstrate it. If thou dost not believe thyself in what thou sayest, than thy complaint is an hypocritical untruth; for to say thus of thyself, in proud humility is base hypocrisy. If thou dost think as thou speakest, then 'tis a comfortable mistake, and that which doth evidence height of grace; for those that are vilest in their own eyes, are persons in whom God delighteth. You never read in Scripture of any that bespattered himself as Paul did: but are not those passages his beauty-spots? had Paul ever the less Communion with God for all that? Thou that lickest the dust of God's feet, he will take thee into his arms, and lay thee in his bosom. And whence hast thou at present thy constant support? whence hast thy (though but seldom) revivings? is it not God that upholds thy soul in life? art thou not hid in the secret of his presence? well then, Psal. 27.14. Wait on the Lord, be of good courage, he shall strengthen thy heart; wait I say on the Lord.  
To speak all in a word; I have endeavoured to bring you unto God, and there I would leave you.  
FINIS