A SAVING SIGHT OF GOD.

Isaiah 6. 5. For mine eyes have seene the King, the Lord of Hosts.

IN this verse we have a description of true Gospell humiliation, (the most that Isaiah wrote was Gospell, he was an Evangelicall Prophet) and in that description there are these things.

First the occasion of this great humiliation of the Prophet; and that was that God was now setting him forth in the Gospell, to preach the will of God to the People.

God when he sends Ministers to his worke, he doth first humble them.

They can never doe any thing to purpose for God till they be undone, Woe is me I am undone (saith the Prophet) in this verse, and then in the verses following God sends him to preach; So that the maine cause why you have not Ministers, according to God, that he doth not blesse their worke, according to your heart and desire, it is not for want of parts or understanding, or for want of Parts or degrees, or the like: but the generall, the maine cause is, because they are not humbled, God hath not undone them.

Secondly, there is the humiliation it self, which consists,

First, of an Act of the Understanding, whereby the Prophet saw some thing more then he knew before, and cries out I am undone; he thought he was in a good condition before; but now he doth not meerly say I am undone, but woe is me, woe is me I am undone.

Thirdly, there is the Causes of it and the causes are twofold.

One is materiall (as you call it) that is sin, woe is me I am undone, Why? Because I am a man, saith the Septuagint. Indeed, a man as a man will be undone if he see the glory of God, if he were not a Sinner: But saith he, because I am a man of uncleane lips, and because I dwell among a People of uncleane lips. Because I see I have many sinns, and because I see them; now the least sin is exceeding sinfull, even to dwell among wicked people, a man cannot choose but be tainted with them: Therefore woe is me I am undone.

The other cause is in these words, I have seene the King the Lord of Hosts. For a man may have sin enough and yet never be humbled or undone; as you know, wicked men now have, and men, and Devils, for ever will have hereafter in Hell, and yet they will never be humbled, they will never be undone in this sence: but there was this thing to make it up, mine eyes have seene the King, the Lord of Hosts, as wee see in the verse before in the Vision, how he had seene the Lord. So now we come to these words.

For mine eyes have seene the King, the Lord of Hosts.

From which words you are to observe two things. The first is this, that

It is the peculiar priviledge of the Saints and ever was, and ever will be, to see God, to see the King, the Lord of Hosts.

Secondly, that A true saving sight of the Lord of Hosts, of God in Christ Jesus, is that principally, that undoes men, or truly and savingly humbles men.

I shall speak more particulerly of the latter, but we cannot well understand the latter, without we have a little understanding in the former. For if you would know how the sight of God humbleth men, you must understand a little what this sight, what this seeing of God is.

I shall speake briefly of the former Lesson which is this, that It is a peculiar priviledge of a Saint, and ever was, and ever will be, to see God, to see the King of Glory the Lord of Hosts.

Wee doe not now speak of the sight of God, that we call the beatificall Vision, that sight of God we shall have in Heaven: for every one of you know that wicked men shall never see God that way, But I say there is a sight of God in this world, that every Saint in all Ages hath had, and no other Sonne or Daughter of man from the beginning to the end ever had, or shal have but those that are reall Saints. Concerning this sight, or seeing of God, we meane to speak, if God will, And that you may understand it, you must know that there are divers sorts of sights of God: Men are said many wayes to see God. As

First, there is a corporeall sight, a bodilie sight of God, a seeing of God with bodilie eyes: and so the Scripture doth often speak negatively, that No man hath seene God at any time that way; no man hath seene his shape; that is no man in this world with bodilie eyes did ever see God, as though he were a body, or a corporeall substance. Indeed men have seen Jesus Christ who was God; and Christ Jesus saith, Joh. 6, 36. Yee have seene me and heard me, and yet you believe not in me. So that the Pharisees, the proud Pharisees that never were humbled saw Jesus Christ, that was God. But yet that is not the sight here spoken of, that peculiar sight which none but Saints have: For the former no man ever had; and the latter, wicked men have as well as good; that is, wicked men saw Christ bodily as well as good men.

Secondly, there is an other sight of God; that is, we may be said to see God in his works of creation, or providence; or rather to speak more properly, we see the things of God; as the Apostle saith, Rom. 1. they saw the invisible things of God, in the things that were made; that is, a naturall man may see a great power in that finger which made the Moone, and great Wisdome in him that contrived the Sun, Moone, Stars, and all creatures from the beginning. Now I say this may be said to be a seeing, or a knowing of God: for in Rom. 1. as it is said in one place, they saw the invisible things of God; so afterwards it is said, they knew God, who, because they knew God, and glorified him not as God, God gave them up &c. There was some thing, some fashion that they did see God in the creation, in the creatures, but this sight of God is not that I meane to speak of, that glorious and blessed sight of which Christ speakes Math. 5. Blessed are the pure in heart: for they shall see God.

Thirdly, (besides the corporeall seeing, and the naturall seeing) there is a sight of God by the illumination of Gods spirit. I say, Gods spirit may raise a man up to see things, which no man naturally ever did, or could; yet it is not this sight. Now indeed, that more properly (as I said of the former) is to see the things of God: Only the former is a seeing of the things of God in the creature; and this is a seeing the things of God in the Gospel. So in Heb. 6. 6. where mention is made of Hypocrites, that fall away and are damned; it is said, they tasted of the heavenly gift, and were enlightened: for there is the very word. Compare that with 2 Pet. 2. 20. In the one, we read they were enlightned, and after fell off. In the other, wee read that by the knowledge of Christ, they were cleansed, and after fell, with the Dog to his Vomit. I say, there is a Gospell sight of God, that hath some resemblance of this peculier priviledge, but is not it. Men may have a sight to know abundance of things, of the Kingdome of God; and so in a sort be said to know, and to see God, yet this is not the peculiar sight I am to speak of.

Fourthly, there is a sight of God, which is not peculiar to the Saints; and that is at the day of Judgment; there, wicked people shall see God. Only, they shall see him clothed with wrath, they shall see the Lord coming out to judgement against them; they shall see that Man, that they thought to be but a man, and no more, whom they crucified; they shall then see him, God, comming to judge the world; they shal see him whom they have pierced: And this is not that sight, that is the priviledge of Saints. It is not a corporeall sight, as the Jews had; nor it is not a common sight as the Heathens have by the creation, or as Hypocrites have in the Gospell by illumination; or as Reprobates shall have one day to their condemnation. It is none of these sights. But

Fiftly, and lastly, there is a seeing of God in the Gospell, by the Spirit of God, which is peculiar only to the People of God. There was no Saint that ever was in the world, but had this sight, more or lesse. There were few Saints in the old Testament, but somwhere or other it is mentioned, and said of them, that they saw God; either directly, or by consequence. As for instance in the old Testament, in the beginning of it (though in a different manner) you read of divers men that are said to be walkers with God, As Noah walked with God, and Henoch walked with God, and Abraham walked with God. Now it is impossible, in a spirituall, right sence, that you can conceive of men to walk with God, hand in hand, but it must necessarily imply, that they did see God, how shall two walk together unlesse they be agreed? much lesse, unlesse they see one another; for a man will not walk with one which he sees not. Therefore it is said of Abraham, Joh. 8. 58. Abraham saw my day, and rejoyced. He did not only see the time, (for that is not all) but he saw the glory of God in Jesus Christ, though he were not yet manifested. So Moses also had this sight, as we read, Heb. 11. 27. It is said, by faith he forsook Aegypt, not fearing the wrath of the King: for he endured, as seeing him who is invisible.

Moses saw him, who is invisible: God is said to be invisible, two wayes; he is invisible in respect of any corporeall shape: And God is said to be invisible, in respect of all mankind, besides the Saints: he saw him who is invisible, he saw him whom never man saw, or shall see, but only those that are in Christ, as Moses was. Of Solomon it is said, God appeared twice to him; God appeared often to Saul: therefore Saul thought it strange, when the Lord appeared not unto him; But God did not appeare to Saul in all his dayes, with such an apparition, and in that fashion as he did to Solomon. So Isaiah in the Text, he had a peculiar sight that made him cry out, Woe is me, I am undone: for mine eyes have seene the King, the Lord of Hosts.

It was common in the old Testament; and in the new Testament, it is every where spoken of; you shall read of it more fully in the New Testament, than in the Old. In Isaiah 52. 8. it was prophesied concerning the new Testament; Thy watchmen shall lift up their voyce; for they shall see eye to eye, when the Lord shall bring againe Zion. as the Apostle saith 2 Cor. 3. We all behold with open face. There was a kind of vaile, over the best of them in the old; though it were a peculiar thing to the Saints then to see God, yet now in the new Testament (though the sight be the same,) yet it is a great deale clearer, and brighter, and nearer, and more glorious. As to give you a few instances; as that of Paul 2 Cor. 12. He was wrapped up into the third heaven, into Paradice, where he heard wonders that were not to be uttered. What were those glorious things that he saw, that he could not utter? Without controversie, the same that Stephen saw, Act. 7. The Heavens were opened, and he saw Christ at the right hand of God, the glory of God in Jesus Christ.

And least you should think it was a thing peculiar to Paul, or Stephen, it is a thing commonly spoken of in the new testament, of all the Saints; and when Christ on the Mount saith, blessed are the pure in heart, for they shall see God Mat. 5. without holines none shall see God. Heb. 12. As if he should say, any man that is holy shall see God. In 1. Joh. 3. A man that lives in sin, hath not seene God. And he that loves not his Brother, hath not seene God. It is a common thing, it is, it hath been, and it shall be, the Saints, and all the Saints have a peculiar sight of God that the world knowes not of.

To open it a little further, (that hearing that there is such a glorious thing, you may look after it, and set your minds to consider it,) I shall indeavour it as far as I may, according to Scripture, because there is nothing but the light of the word, and Spirit that can discover this.

You will say, what is this sight? Or how is it? Or how shall we understand it?

I will lay before you these 4 or 5 propositions in generall, that you may have a little light of it out of the scriptures.

The first is this; that the sight of God, which the Saints have in this world, it is but imperfect, it is but in part it is not ful, & compleat, until they be in heaven. Not that I meane that they see some part of God in this world, and they shall see him all in the other world. No, a Saint seeth God wholly here; he sees all that is in God; he sees his love, he sees his power, he sees his strength, he sees his righteousnesse, he sees his mercy; he sees his all Attributes far otherwise then a carnall man can; and that with redundancie, with some thing more then a meere, or bare knowing of his Attributes, though he see and know every one of those, and every particle of those, otherwise then the world sees them; (so my meaning is,) yet he sees in part, that is, he knows not any of these things perfectly. Therefore saith the Apostle, 1 Cor. 13. 9. Wee know in part, but hereafter we shall know as we are known. Which words, (as I conceive) point not out principally Spirituall things, that we know the will of God in part here, but we shall know his will perfectly in Heaven, (though that be true;) for (it may be) it is not necessarie, that we should know the will of God so here: For then (it may be) we should have more glorious Principles. But the meaning is, here we know little of God; we know him in part; but he knows us wholly: But when we shall come to Heaven, we shall know God, as he knows us, therefore that brake the Apostles heart, and made him sigh Phil. 3. that he would have given all the world if he had had it, that he might apprehend him, that comprehended him. As if he had said, God sees me clearly, and groundedly, all the thoughts of my heart, but I cannot apprehend God, as he doth me. Therefore, because this seeing of God is but in part in this World, because we see but little, it is oft in Scripture called, a not seeing. As in 1 Joh. 3. 1. Now we are the Sons of God, but it doth not yet appeare what we shall be: but when he shall appeare we shall see him as he is. As if he had said, that sight that we have of him now, it is scarce worth the calling a sight, So in 1 Pet. 1. Whom having not seene, yet ye love. And in Rom. 8. If we did see, why doe we yet hope for it? for hope is of that which is not seene. There is no Saint that can love God, but he must see God: But the meaning of those phrases is, not that Saints see not God, but they see so little, in comparison of what they shall see afterwards, that it may well be called not seeing; they love God, though they have not gotten that perfect sight of God, that one day they shall have. Indeed they shall have a perfect sight, not only in respect of the degrees of seeing, but they shall have this addition also to it, that then they shall see God in Christ with their bodily eyes; as Job saith, I know that my redeemer liveth, and that I shal see God in my flesh, And what that shall be, (when Christ shall deliver up the Kingdome to his Father) I know not. That is one proposition to help us to understand this glorious priviledge, our seeing of God in this world is but in part.

Secondly, that seeing him in part, whatsoever it is, it is an unspeakable sight; a sight that no man is able to utter. As Paul saith, he was taken up into the third Heaven, and heard words that could not be spoken; so doubtlesse the Saints see things that cannot be revealed; Therefore saith Paul, eye hath not seene, nor eare heard, nor hath it entred into the heart of man to conceive, those things that God hath laid up for them that love him. Now if they were speakable, demonstrable things, a man might give some notions in writing; he might see, or speak, or heare, or give some knowledge, he might consider of it: but the tongue, eare, and eye, and heart of man, is not able to comprehend the glorious priviledge, of the seeing the glory of God in Jesus Christ, it is unspeakable; Therefore as the Apostle speaks of the love of God, it passeth knowledge, not only of a carnall, worldly man, but of that man that hath it, it passeth his knowledge to comprehend it before God gives it, but if God doe but eclipse it a little, he cannot comprehend what it was when he had it, though it were but yesterday; and when he hath it, and hath most of it, he is not able to utter and expresse it. That is a second proposition concerning this glorious priviledge, it is imperfect, and it is unutterable.

A third thing is this, that this glorious priviledge that the Saints have of seeing God, whatsoever that is, let it be more or lesse, it is only in the face of Jesus Christ. For take any other sight of God; take the corporeall sight, the seeing of the man Christ, that the Wicked may doe as well as the Saints. Or take the sight of God in the creatures, in his providence, or the like; carnal men so see the things of God as the Saints doe, though not altogether so well; yet that is no peculiar thing. But this sight of God that I speake of, it is only in the face of Jesus Christ, as it is in 2 Cor. 4. 4. 6. In whom the God of this world, hath blinded the minds of them that believe not, least the light of the glorious Gospell of Christ, who is the image of God, should shine unto them. For God who commanded light to shine out of darknesse, hath shined in our hearts, to give us the light of the knowledge of God in the face of Jesus Christ. Jesus Christ is the face of God: and as we see nothing of a mans body, but by his Face, so we see nothing of God but in Jesus Christ: Therefore when Philip said to Christ, shew us the Father & it is sufficient; saith Christ he that hath seen me, hath seene the Father: that is, all in this glorious priviledge of seeing God, must be through the man Jesus Christ. Therefore that is the reason that the Saints heretofore, alwayes when they were at a losse, and could not see God, they still called for his face, O shew me thy face, that is, Lord shew thy self to me in thy face, which is Jesus Christ. Therefore if any man will see God, he need not goe up to Heaven, or descend downe into the Deep, but he must look for it in the face of Jesus Christ,

Fourthly, all this sight of God whatsoever it is, it is by the word and by the spirit: For as one godly man saith, the face of Christ Jesus is as the looking-glasse wherein we see God; and the word of God is the looking glasse wherein we see Christ. Therefore in 2 Cor. 4. God hath sent us, to make known the glory of God in the face of Jesus Christ. And then saith he, we have this treasure in earthen vessels that the excellency of power might be of God, and not of us. He had said before that by the preaching of the Gospel, he had made known the glory of God, in the face of Christ. Now in this poore despicable thing; a man that hath a world of infirmities and many weaknesses in him; yet in these poore earthen shels, (as the word is in the originall) God hath put this treasure. As we find in naturall things, Pearles are in the shels of little fishes, and the shell is worth nothing: So, though we be little worth, God hath made the preaching of the Gospell by us, the way to bestow these glorious priviledges. He will make known himself in Christ, the same that shall be for ever hereafter, which only the Saints enjoy; and this is by the word,

And it is by the Spirit, as it is in 2 Cor. 3. Where the spirit is, there is liberty; where it is not, there is a vaile over the heart, and minde that none can take away, but the spirit of God. Where the spirit is, there is liberty. What is that? When a man hath the Spirit he is freed from that Vaile; his eyes are opened; as he saith after, we that are Saints, we have no vaile, but we behold with open face, the glory of God. Through the Gospel, we see Christ; and through Christ; the Father; the glory of the Lord: but how? By the spirit of the Lord; that is, the Spirit of the Lord uncovers the face, and annoints the eyes. Therefore the Spirit is called Oyntment; because he annoints the eyes; and he is called Eye-salve, Revel. 3. he helps us to see. So thus you have a little, for it is an unspeakable thing, and therefore we can only speak a little, aloofe, afarr off, that you may know that there is such a thing; but it is God himselfe that must bestow it on you and me.

I will add one more particular, because I find it in the Scripture, concerning this seeing of God. I finde it is spoken of 3 wayes, or (as it were) in 3 pathes.

First the Father of our Lord Jesus Christ when we were dead in sins, and when we saw nothing at all, the Father shews us Christ. Before we have any thing to doe with Christ actively, the Father hath many things to doe on us passively, as Christ saith Joh. 17. Father, all that were thine, thou gavest them to me. Before Christ comes the Father is making the match, and commending his Sonne to us, when we are meerly passive in it. For that is a generall rule, a man never acts, but by Jesus Christ; therefore let men talke what they will, God may doe what he will passively on me, but I am not to act at all till Jesus Christ come, but I say, passively, the Father was woing us to his Son, and no man (saith Christ) comes to me except the Father draw him; and those that have learned, and are taught of the Father come to me. Joh. 6. 45. That (I say) is one sight that a poore sinner hath, a sight of the Excellency of Jesus Christ. Now it may be if thou look back, and consider how God did deale with thee at the first, thou canst remember when many times Jesus Christ was presented to thee in his excellencie, sometimes more, sometimes lesse, and thou sawest him an excellent person, and wouldest have given a world for him; and didst account it a heaven, and happinesse to enjoy him. Now whence was this, but that the Father was willing to make the match between his Son, and thee, and shewed this excellency of him?

Secondly, I finde, on the other side, in Scripture, that the Son Christ gives us to see the Father: for the Father is not seene all this while; thou seest not who shews thee that Excellency: thou seest Christ before, and wouldest give a world for him; but thou knowest not who opened the Window; it is the Father; and then Christ only shews the Father; that is, after thou art married to Christ, and Christ will shew thee thy Friends. When Christ hath married the Soule, he will shew it what riches is in him; what grace, righteousnes, and goodnesse: and saith Christ, I have a Father, and I am willing that you should be acquainted with him, and know him: so Christ leads us to the Father; that is that Christ speaks Joh. 14. Ye know me, and ye know the Father. And saith he, hast thou seene me, and not known the Father? he that hath seene me hath seene the Father: for wee see the Father through Christ, that is all the knowledge we have of the Father. for the Father is another person, just like Christ; he is invisible, no eye ever saw him but through Christ; that is, I see, what pitty, and love, and grace, and goodnesse is in Christ, and such is in the Father. There are no two things in all the creation of God, that are so like one another, as the Father is to Jesus Christ: so that as though I know one Egg, I may know another; & yet two Eggs are not comparable, or to be mentioned for likenesse, as the Father is to Christ. So that if a man have perfect understanding of Christ, he will have also of the Father.

Thirdly, both these, though the one be passive, and the other active; that now I must looke with mine owne eyes that Christ hath put in my head to see the Father: though the Father shewed Christ to me when I was blind, and dead; I say both are done by the Spirit of God, who is called sometimes the spirit of God, and sometimes the spirit of Christ; and Christ saith, the spirit shall take of my things, and shew them to you. So the Spirit from the one, and the other makes manifestations. So you have seene a little towards the opening of this glorious priviledge that the Saints have, of seeing God in this world.

There are 4 or 5. things more which the Scripture speaks of our seeing of God, and which the Saints finde by experience. I shall but briefly touch them.

I have told you that a Saint sees God but in part, and yet a Saint sees but a part of God (as it were) at any time. He sees not God fully in any thing, and yet he sees but a part (as it were) of God almost at any time; that is, the Lord doth not discover al his glory to any Saint at once: but somtimes the Lord reveales to his child, and lets him see his glorious power, in such a way as no carnall man ever shall. Another while he lets him see the glory of his Justice, and that, it may be ravisheth him for a time. Another while God sheds his love into his heart, and sets that before him, God might shew himselfe at once, he might shew himselfe fully if he pleased: but this is his manner, and dealing as we see in the Scriptures, and as the Saints finde generally in Experience. That is one thing.

Then secondly, in this sight of God, though the Lord shew but part of himselfe at once, sometimes it may be a greater part then at an other time; yet that part, be it what it will, and be it little or much, yet it is all amiable in the eye of a Saint, and operative in his soule; my meaning is this, you are not to conceive as though it were the glorious priviledge of a Saint, to see one side of God as it were, and not another: but that that is most terrible in God to wicked men, that is also I say amiable, and lovely in the eye of a Saint. As the power of God, the greatnesse of God, the Justice of God. Even these things that the wicked abhorre and hate, the Lord useth to reveale them to his Saints, in Excellent Glory. That is an other thing.

Then thirdly, God doth shew himselfe to his children by various manifestations. My meaning is this, God doth not alway shew himselfe in the same manner, and fashion to his child; God (as it were) comes in a new dresse, every day to the Soule of his Child, all the dayes of his life in this world, and for ought he knowes, for ever in the world to come. As it is unspeakable to say how God appeares to the soule of a Saint: so the manifestations are innumerable, the strange ways that God comes to the soule: he shews himself to day this way, to morrow after another, and the third day after another. The Lord manifests himself variously. That is another thing.

Then fourthly it is by various means also that God comes in by. You must understand he comes alwayes through Jesus Christ: but then for other lower meanes, he chooseth what meanes he pleaseth; he comes in, somtimes by afflictions, and corrections; somtimes by common providence, sometimes in the word preached, sometimes in meditation, sometimes in prayer; some times one way, sometimes another. The Lord can take any way, any creature, any providence, any thing to convey himselfe by, to the Soule of his Child, in a saving way.

Then lastly, this sight of God which is the priviledge of the Saints, it is not constant, (for ought I know) to any Saint, no, not under the New Testament, much lesse, under the Old: but the Saints have their desertions in the new Testament, God hides his face, though not as oft as he did in the old. Now let me desire you to lay up these things: because they will be necessary when we come to speak of the other doctrine. So much concerning the manner, how God reveales himself to his children.

I shall now come to the Uses of this, and then way will be made for the other point, to shew how this sight of God doth truly, & kindly, and savingly humble us.

For the Use of this. First this shews the happy estate of a Saint in this world, that he hath (as it were) a heaven upon earth, because he sees God. If thou wouldest consider seriously, that there is such a glorious priviledge as this; thou wouldest say, blessed is the man that hath it, and cursed and unhappy is the man that hath it not; it is our Saviours word in the beginning of his Sermon Math. 5.

Blessed are the pure in heart; for they shall see God. Now purity of heart is not the blessing properly, but the seeing of God. He that is pure in heart is a blessed man saith Christ, for he shall see God. So that if thou wilt believe Christ Jesus, If thou be a Saint, and see God, and canst say, the Lord hath revealed his glory to my soule in Jesus Christ; then oppose that to any miserie that can be in this world. Put any miserie that makes a man unhappy in this world, in the one scale, and that priviledge of seeing God in Christ in the other scale; and surely thou wilt see that thou art a blessed, and happy man. As, suppose thou art a poore man, a plundred man, a persecuted man, or a sick man or woman; be it what it will, if thou canst see God in the face of Jesus Christ, if thou wilt believe Christ who is the truth thou art a blessed man, a blessed woman. Suppose a man were sick, and should never see health; suppose he were weake, and should never see strength, suppose he were poore, and should never see wealth; suppose he were banished, and should never see his Countrey, or his Friends. Nay, suppose a man were starke blind, and should never see the naturall Sun; yet if he have a pure heart, he shall see God, and if thou wilt believe Christ Jesus, thou art a blessed man or woman. All the blessednesse in this world put together; all that mankind ever enjoyed from the creation, is not worthy to be compared, with one glance of that sight that a Saint hath thousands of in his life, of the glory of God in Jesus Christ.

We are wont to say that there is this difference and only this difference, betweene heaven, and earth, that glory differs from grace, but only in degrees; that glory, and grace are the same, and that glory is the perfection of grace. That is very true, I deny it not: for we shall be clothed upon with glorie. But some conceive that the beatificall vision, that blessed sight is not in this world, we shall not have it till we come to Heaven, It is true, we shall not fully, and perfectly: but it is not true any otherwise, then as the part differs from the whole: For here, even in this world, a Saint in some measure hath it, he sees God as truly, and rightly as ever he shall hereafter in Heaven; therefore you may see what it is to be a Saint. If God should take a poor Drunkard, or Swearer, and but shew his Soule, (as it were) through his fingers, or through a gold ring, one glance of this sight, he would never be a Drunkard or Swearer, he would never be a Railer, and live as a Sott againe, all the dayes of his life, No, it is a glorious condition that a Saint is in.

Therefore meet God, and labour to know his glory in Christ. And for shame be not discouraged for every trifle in the world. When you heare that wicked men prosper, that they have wealth, and they see their children before their eyes, and their Bull gendereth, and their Cow calveth, as it is in Job, envy not their quality, one glance of this blessed sight is worth more then all that ever they had, or shall have; therefore pitty them. Nay, if thou wert in prison to night, and shouldest dye to morrow the most cruell death that ever was, yet if the face of God shine on thee, thou art a blessed man, it is a glorious condition; thou mayest say with David, My lot is fallen in a good ground, I have a goodly heritage. The Lord hath denyed me worldly things, wit, and wealth, and honour, and credit, but God hath been pleased to bestow this, the knowledge of the glory of God in the face of Christ. Therefore never look dejected or sad more; envie others no more; but pitty them, and weep for them, thou hast infinitly a greater treasure, as the Apostle saith, we have this treasure in earthen Vessels. What is that treasure? Nothing in the world, but the manifestation of God in Christ; therefore bring thy soule to the resolution of that Disciple, Lord shew us the Father, and we are satisfied: So say to God, Lord shew me thy glory in Jesus Christ, and I have enough, though I have not wealth, nor glory, nor money, nor any thing, let the world have all, I have a good bargaine I will blesse, and praise thee world without end.

And if this be the priviledge, and blessednes of a Saint to see God. Then see also what a miserable condition thou art in, that art a poore carnall man, that though it may be thou seest thy wealth increase, and thy Children playing in the streets, yet thou never sawest God, thou never hadst one glimpse of this glorious priviledge that I now speak of. Therefore as it is the chiefe thing in Heaven to see God; so doubtlesse it must be the chief thing in Hell to be throwne away from Gods presence, not to see God. Therefore in 2 Thess. 1. it is said that wicked people shall be punished from his presence; that is the maine thing in Hell to be thrown from the presence of God, never to see his face more, so a carnall man hath a Hell upon Earth; thou that art not a new creature thou art in Hel as it were already: because the main thing to be had in this world, and in the world to come, thou dost wholly want. That is the first thing.

Secondly, if this be so, that there is such a glorious prerogative of the Saints to see God; then this above al things in the world should most humble thy soule for thy sins (as hereafter I shall shew more fully) this should move thee to mourne for thy sins. Why so? You all know it is not properly, at least, not meerly the knowing of sin, and of the wrath, and curse that will melt the heart: that, of it self hardens the heart; but you know by your owne experience, that when you come to the veine, where those sweet teares of repentance lye, it is the seeing of the kindnesse of God, of the goodnesse of God, of the mercy of God; and then to think that I should be such a wretch, as to abuse his goodnes; to grieve, and provoke him that is my Father, and to crucifie him again, and again, that is my Saviour. Mercies, even common mercies melt the heart; when a man considers, I was the other day sick, and God restored me; and that I should be such a wretch since! this grates upon the heart; as in 2 Sam. 12. 7, 8. Where God by the Prophet tels David of his sin; and as a motive to humble him, saith he, I made thee King of Israel, and Judah; and if that were too little, I gave thee wealth, I gave thee thy Masters house, and thy Masters wives into thy bosome. I tooke thee when thou wert a little lad following the sheep, and I made thee King of Israel, and if this had been too little, I would have given thee more; but that thou shouldest play the villaine, that thou shouldest goe and take an honest mans wife, he that had but one sheep, and play the Beast, and doe folly in Israel; this was that that wounded the heart of David, and thereupon he went and penned 7. penitentiall Psalmes, and goes, and cries, have mercy upon me O God according to the multitude of thy mercies. These mercies that are ordinary, when we walke unworthily they grate the heart.

But if a man can come, and say, God hath bestowed that on me, that he hath not upon any reprobate; the knowing, or the enjoyment of the knowledge of his glory in the face of Jesus Christ, O, as it is a mercy unutterable, and invaluable, that the soule is not able to expresse it when it hath it: (Indeed the soule can say, it never found the creature, but it left the Soule unsatisfied, or worse then it was: but saith the soule, if Gods face shine but a quarter of an houre, if it be but in a bush, or in a Garret, I am satisfied, I desire no more, if this might but continue. As a man prizeth this more then any thing in this world;) so if a man doe but consider, that I should be so base, as to anger that God that bestowed this, as I doe when I sin; and have knowledge enough to know it to be sin; when I look through the doore, and know it is a Thiefe, and might keep him out, yet that I should be so proud, and so vaine, and so idle; that I should let goe so many glorious opportunities in such, and such places, and times, O, this is that that troubles a Saint. Therefore we see in 1 King 11. When the Lord would humble Solomon the Son of David for his sins, and bring him to repentance. It is said there, he went not fully after the Lord, as David his Father did (the more too blame he) he built high places for Chemosh, and Molech; Solomon built Altars and offered sacrifice to Idols; and likewise he did it for all his strange wives; And the Lord was angrie with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice. which had appeared twice to him; there is the motive to aggravate it. The Lord was angry, not so much because he had so many sins, and had built so many Altars, but this was the aggravation, because the Lord had appeared twice to Solomon, so as he had never done to any other from the beginning of the world; the Lord appeared savingly, and spiritually to him, and yet he sinned against him.

Now if God appeared to Solomon but twice, and his sin is aggravated by that; how great is my sin in the Gospel, where things are more clearly presented, then ever they were in those times, and God hath appeared two hundred times, two thousand times to my soule: I have seene him one while in the Sacrament, I have seen him among the Saints, I have seene him in such a country, in such a condition, in such a place, in such a medow, in such a wood, when I read his word, and called upon his name, and yet that I should be such a Villaine, that I should be thus proud, and thus froward, and love the world so much, and so easily provoke God, and lie so sottishly in it when I have done; it is one of the greatest motives in the World, to move a spirituall heart to be abased, and humbled for sins past.

And likewise to preserve it from sin for the time to come, I have set God (saith David) at my right hand that I might not sin against him; that is, I will keep God in my eye.

The Eye of God is a meanes to keep a man from sin: for who will sin in the eye of God? therefore saith God to Abraham, walk before me, and be perfect. The Servant may doe ill behind his Masters back, but walk before me, and then thou wilt be upright, therefore when men sin they are said to leave God: but saith David I have set God at my right hand, that I might not sinne against him, I will alway see God, as I see a man that walks at my right hand.

Thirdly, if there be such a sight of God to be enjoyed in this world, and that by his word and Spirit; me thinks this might teach you highly to prize, and esteeme the preaching of the Gospell, the word of Christ. Truly, (beloved) if you doe not look on the Gospell with a spirituall consideration; to a carnall eye it is the poorest, and driest, and most beggarly thing in the world; for, there are none that have more weaknesses, then the dispensers of it. It is a thing that should fill men with admiration to consider what it is to have poore creatures to doe the work of God that have a world of weaknesses more then other men, who are more exact in their wayes as Lawyers, and Tradesmen, &c. To a carnall eye the preaching of the Gospell is a dead, drousie thing; a man shall heare many things that he heard before, and be taught till he sleep, and be tyred out, unlesse he look on it with a spiritual eye. As the East-India Merchant when he sees such a shell he considers what is in it; there is a glorious Pearle in it, and for that he goes many a Mile. So doe you consider that the preaching of the Gospell by poore and weake meanes, it is that shell, that Cabinet, wherein these glorious treasures are found; therefore esteeme it, and prise it highly, look on it with reverence, look for the Pearle in it; prise it, and praise God for it.

It may be some of you, that are sleepy creatures, may say, I cannot tell that there is any such thing in it; & others are so sottish to this day, that they no more know nor understand, what we have bin doing in the preaching of the word these 12. moneths, then a Post.

It is not because the treasure is not here, but you shal see the reason, 2 Cor. 4. 4. the reason why you see it not; is because, The God of this world hath blinded your eyes, that the light of the knowledge of the glory of God, should not shine upon your Soules. God shines upon one mans Soule, and not upon another, another sees nothing but a poor Preacher, full of weaknesses, & so he gos away, & remembers little or nothing, or it may be sleeps all the while. Beloved for the Lord Jesus sake trifle not: It makes me tremble to consider seriously how those decrees, that are infinite, and innumerable that were before the beginning of the world, are to be opened, when we preach the word; yonder man, and yonder woman, we know not whether of them belong to God, or the Devill; but when we preach the decree is opened; there is a poor man, or a poore woman that belongs to life, it makes him a new creature; another is as very a Sot at the yeares end, as at the beginning; who would not tremble, when God threatens to seale up your condition by it! O! it is a glorious thing, the Gospell. Look to it you sottish people, that are like the Foole in the Proverbs, that tell him a tale, and when you have done he will aske, what is the matter; or as, a man asleep, that knows nothing what he hath been doing. For the Lords sake consider what we are doing, and what the Gospell is; and what it is to have one day of the Son of man; it is a very strange word in Luk. 17. 32. consider of it thou poore sottish creature: When Christ was demanded of the Pharisees when the Kingdome of God should come, he answered them, The Kingdom of God commeth not with observation. Neither shall they say, lo here, or lo there, for behold the Kingdome of God is within you, or among you; And he said unto his Disciples, the dayes will come when ye shall desire to see one of the dayes of the Sonne of man, and ye shall not see it. And yet he saith after, they shall see the day of the Son of man. We are to consider, the sonne of Man, the Lord Jesus Christ hath two sorts of dayes: He hath one day that every wicked man shall see, when they shal be eating and drinking as in the dayes of Noah; When the Son of man shall come to judge according to my Gospel, as Paul preacheth; & according to the Gospel that you have here preached; That is, one day of the Son of man. And thou that wilt not receive Christ, thou shalt have thy belly full of that day, it will be a terribble day, a day of blacknes and darknes when the earth shall reele as a drunkard, and the heavens shall be gathered together as a scrowle, and the world shall be on fire, and thou shalt be at thy wits end, it will be a terrible day: the Lord deliver thee from that day.

But the Son of Man hath another day, that is, the day of grace, the day wherein the Son of man in the preaching of the Gospell would bestow grace upon thy Soule. Why doth he call that the day of the Son of man more then the other? He delights more in it; he delights not in the death of a sinner. This is that sweet day that Jesus Christ delights in, to offer himself to thee, and to lay before thee, life and salvation by his death. These things were not written for them only, but for us also. Remember, the day will come when thou shalt desire to see one day of the son of Man, but shalt not see it. Thou wilt say, O that I had one such day, as we have now in this place; when the Preacher told me of seeing God, and Christ; O that I had but one day, but one motion in my heart, by the Spirit that I had then, and yet I sotted it out and did forget it; O that God would smile as he did then, but it shall not be. Therefore the Lord help you that you doe not trifle out your salvation, as abundance in this Nation, and in this Citty doe, between sottishnes and formalitie. Abundance of People heare the word, but here is abundance of formalitie; few men consider with whom they have to do, when they heare the word of God, and what the busines is, but in a trifling manner passe it by: Therefore consider what treasure there is in the Gospell; there are unsearchable treasures in the Gospell; but of all, this is the Jewell of all, the knowledge of the glory of God, in the face of Jesus Christ. I shall leave other things for the next opportunity.