(1.) It is a change of our more clarTc and obscure enjoyment of God, for a more clear and sweet enjoyment of God. I say, the best believer that breathes in this world, that doth see and enjoy most of God, and the visions of his glory, yet he enjoys not God so clearly, but that he is much in the dark. The apostle Paul was a man that was high in his enjoyments of God, yet while he was here in the flesh, he did but see as through a glass. ' We see through a glass darkly' — 1 Cor. xiii. 12, uLvly/jiaTi, in a riddle — but then face to face ; then we shall know even as we are known. God told Moses that he could not see his face and live. The truth is, we are able to bear but little of the discoveries of God, there being such a mighty majesty and glory in all the si^ritual discoveries of God. We are weak, and able to take in little of God. We have but dark apprehensions of God. Witness our tears, sighs, groans, and complaints, because we go forward and backward. We look on the right hand and on the left, as Job speaks, Job xxiii. 8, 9, and God hideth himself that wo cannot see him. Plutarch tells of Eudoxus, that he would be willing to be burnt up ]iresently by the sun, so he might be admitted to come so near it as to learn the nature of it. This is upon the heart of believers, Lord, let us be burnt up, so we may see thee more in all thy glorious manifestations ; let us be poor, let us be anything, so that we may be taken up into a more clear enjoyment of thyself."-^ Ask them that live highest in the
' .'Alexander sent messengers to Mandanius, (?) a famous philosopher, to tell him that if he would do so and so he should be rewarded, and if he did not he should be put to death. The philosopher answered the messengers, That for his gifts he esteemed them worth nothing, seeing his own country could furnish him with necessaries, and aa for death he did not fear it, but wish it rather, in that it was a change unto a more happy estate. So far did mere philosoi>hy carry men in the opinion of felicitj'.
" Chrysostom professeth that the want of the enjoyment of Qod would be a far greater hell to him than the feeling of any punishment.
ECCLES. VII. 1.] IS HIS BEST DAY. 397
enjoyment of God, What is your greatest burden ? and they will tell you, This is our greatest burden, that our apprehensions of God are no more clear, that we cannot see him face to face whom our souls do dearly love. Oh, but now in heaven saints shall have a clear vision of God : there be no clouds nor mists in heaven.
(2.) It is a change of our imperfect and incomplete enjoyments of God, for a more complete and 'perfect enjoyment of him. As no believer hath a clear sight of God here, so no believer hath a full and perfect sight of God here. In Job xxvi. 14, how little a portion is heard of him — speaking of God — and of that is heard, ah how little a portion is understood ! i So in 1 Cor. xiii. 12, ' Now we see through a glass darkly, but then face to face.' ' Now I know in part, but then shall I know even as also I am known.' The soul, Avhile it is here, dares not but say, I enjoy something of God, and that I would not want for a thousand worlds ; yet my enjoyment is not full. If you should say, Souls, why do you wait upon God in this ordinance and that ordinance ? they will answer, That we may enjoy God more fully. * Fly away speedily, my beloved.' What is the meaning of this language but this : ' Oh that I might be filled 's\ath the fulness of God ! ' There is no complaints m heaven, because there is no wants. Oh, when death shall give the fatal stroke, there shall be an exchange of earth for heaven, of imperfect enjoyments for perfect enjoyments of God ; then the soul shall be swallowed up with a full enjoyment of God ; no corner of the soul shall be left empty, but all shall be filled up with the fidness of God. Here they receive grace for grace, but in heaven they shall receive glory for glory. God keeps the best wine till last ; the best of God, Christ, and heaven, is behind. Here we have but some sips, some tastes of God ; fulness is reserved for a glorious state. He that sees most of God here sees but his back parts ; his face is a jewel of that splendour and glory that no eye can behold but a glori- fied eye. Our hearts are like a vial-glass, which will not fill on a sudden, though it lie in the midst of the sea, where all fulness is. The best Christian is able to take in but little of God ; their hearts are like the widow's vessel, that could receive but a little oil. Sin, the world, and creatm'es do take up so much room in the best hearts, that God is put upon giving out himself by a little and little, as parents do to their children ; but in heaven God will communicate himself fully at once to the soul ; grace shall then be swallowed uj) of glory.
(3.) It is a change of a more inconstant and transient enjoyment of God, for a more constant and permanent enjoyment of God. Here the saints' enjoyment of God is inconstant. One day they enjoy God, and another day the soul sits and complains in anguish of spirit. He that should ' comfort my soul stands afar off ; ' my glass is out, my sun is
1 1^"!, Dabar, i. e., a word or thing. Oh, how little a word, how little a thing, is heard of liim. It is an excellent expression that Augustine hath : The good things of eternal life, saith he, are so many, that they exceed number ; so precious, that they exceed estimation ; so great, that they exceed measure. i/.s.se Ckridmn cum Paulo, magna securitas; esse Paulum cum Christo, summa feiicitas, [Bernard,] — For Christ to be with Paul was the greatest security, but for Paul to be with Christ was the chiefest felicity. Chrysostom saith, If it were possible that all the sufferings of the saints should be laid upon one man, it were not worth one hour's being in heaven, — such is the great- ness and fulness of that glory above. The saints" motto is, Mvjremus hinc, migremus hinc — Let us go hence, let us go hence.
398 A believer's last day [Eccles. VII. 1.