clothes to David when stricken in yeares though covered with them not able to give any heat Where shall contentment be found and where is the place of satisfaction The depth saith It is not in me and the earth saith It is not in me nay heaven it self were God out of it would say It is not in me Reader thou longest for the things of this world and thinkest couldst thou have but a table full of such dishes thou shouldst feed heartily and fill thy self but dost thou not know they are like the meat which sick men cry so much for that when brought to them they can taste of possibly but not at all fill themselves with The pond of the creature hath so much mud at the bottome that none can have a full draught The Sun and Moon seem bigger at first rising then when they come to be over our heads All outward things are great in expectation but nothing in fruition The world promiseth as much and performeth as little as the Tomb of Semiramis When she had built a stately Tomb she caused this Inscription to be engraven on it Whatsoever King shall succeed here and want money let him open this Tomb and he shall have enough to serve his turn which Darius afterwards wanting money opened and instead of riches found this sharp reproof Vnless thou hadst been extreamly covetous and greedy of filthy lucre thou wouldst not have opened the grave of the dead to seek for money Thus many run to the world with high hopes and return with nothing but blanks hence it is that worldlings are said to feed on lies and to suck wind from this Strumpets breasts both which are far from filling Hosea 10.13 Hosea 12.1 Reader since the controversie is so great amongst men whether rest doth not grow on the furrows of the field and happiness in the mines of gold whether creatures wisely distilled may not have happiness drawn out of them let us hear the judgement of one that enjoyed the world at will and had prudence enough to extract the quintessence of it who was throughly furnished with all variety of requisites for such an undertaking who did set himself curiously to anatomize the body of the creation And what is the result Vanity of vanities all is vanity saith the Preacher Mark 1. Vanity in the abstract not vain but vanity 2. Plurality Vanity of vanities excessive vanity all over vanity nothing but vanity 3. Vniversality All is vanity every thing severally all things collectively Riches are vanity Eccles 2. Honours are vanity Pleasures are vanity Knowledge is vanity all is vanity 4. The verity of all this saith the Preacher one that speaks not by guesse or hear-say but by experience who had tried the utmost that the creature could do and found it to come far short of satisfying mans desire One that spake not only his own opinion but by divine inspiration yet the total of the account which he gives in after he had reckoned up all the creatures is nothing but ciphers Vanity of vanities all is vanity saith the Preacher Men that are in the valley think if they were at the top of such a hill they should touch the beavens Men that are in the bottome of poverty or disgrace or pain think if they could get up to such a mountain such a measure of riches and honours and delights they could reach happiness Now Solomon had got to the top of this hill and seeing so many scrambling and labouring so hard nay riding on one anothers necks and pressing one another to death to get foremost doth seem thus to bespeak them Sirs ye are all deceived in your expectations I see the pains ye take to get up to this place thinking that when you come hither ye shall touch the heavens and reach happiness but I am before you at the top of the hill I have treasures and honours and pleasures in variety and abundance Eccles 2.12 13. and I find the hill full of quagmires instead of delights and so far from giving me satisfaction that it causeth much vexation therefore be advised to spare your pains and spend your strength for that which will turn to more profit for believe it you do but work at the labour in vain Vanity of vanities all is vanitie saith the Preacher We have weighed the world in the ballance and found it lighter then vanity let us see what weight God hath David will tell us though the vessel of the creature be frozen that no satisfaction can be drawn thence yet this Fountain runneth freely to the full content of all true Christians The Lord is the portion of my cup and inheritance thou maintainest my lot The former expression as I observed before is an allusion to the custome of dividing their drink at banquets the latter to the division of Canaan by lot and line Psal 78.55 according as the lot fell was every ones part Now Davids part and lot fell it seems like the Levites under the Law on God but is he pleased in his portion and can he take any delight in his estate The lines are fallen to me in a pleasant place yea I have a goodly heritage Psalm 16.5 6. As if he had said No lot ever fell in a better land my portion happeneth in the best place that is possible my knowledge of thee and propriety in thee affordeth full content and felicity to me I have enough and crave no more I have all and can have no more Though creatures bring in an Ignoramus to that enquiry concerning satisfaction yet the Alsufficient God doth not If it were possible for one man to be crowned with the royal Diadem and dominion of the whole world and to enjoy all the treasures and honours and pleasures that all the Kingdomes on earth can yield if his senses and understanding were enlarged to the utmost of created capacities to taste and take in whatsoever comfort and delight the Universe can give if he had the society of glorious Angels and glorified Saints thrown into the bargain and might enjoy all this the whole length of the worlds duration yet without God would this man in the midst of all this be unsatisfied these things like dew might wet the branches please the flesh but would leave the root drie the spirit discontented once admit the man to the sight of God and let God but possess his heart and then and not before his infinite desires expire in the bosome of his Maker Now the weary Dove is at rest and the vessel tost up and down on the waters is quiet in its haven There is in the heart of man such a drought without this River of Paradise that all the waters in the world though every drop were an Ocean cannot quench it O what dry chips are all creatures to an hungry immortal soul Lord saith Austine thou hast made our heart for thee and it will never rest till it come to thee A g. Confess and when I shall
tryals and defie the greatest dangers At destruction and famine they can laugh Job 5 22. and over the greatest crosses through him they are more then Conquerours Rom. 8.35 2. As God is able to free from all evil so to fill the soul with all good 2 God can fill a soul with all good therefore is its happiness That which beatifieth the reasonable creature must undertake the removal of what is destructive and the restoring to him whatsoever may be perfective Weak nature must be supported and empty nature must be supplyed Now the whole creation cannot be mans happiness because it is unable both to defend him from evil and to delight him with good The comfort which ariseth from creatures is like the juice of some plums which doth fill with wind but yields no nourishment He that sits at the worlds table when it is most largely spread and fairly furnished and feedeth most heartily on its fare is as one that dreameth he eats and when he awakes loe he is hungry The best noise of earthly Musicians can make but an empty sound which may a little please the senses but not in the least satisfie the soul The world hath but small choice and therefore makes us but small chear for as sick and squeazie stomacks we are presently cloyd even with that which we called so earnestly for Hence it was that those who esteemed their happiness to consist in pleasing their brutish part did so vehemently desire new carnall delights Nero had his officer that was stilled Arbiter Neronanae libidinis An inventer of new pleasures Sueton. cap 43. Suetonius observeth the same of Tiberius and Cicero of Xerxes for these men like children were quickly weary Omnibus Error immensus of that for which they were but now so unquiet And the reason is given us by the Moralist because error is infinite The thirst of nature may be satisfied but the thirst of a disease as the dropsy cannot The happiness of the soul consisteth in the enjoyment of good commensurate to its desires which no creature is nay not all the creatures But God is the happiness of the creature because he can satisfy it The Hebrews call a blessed man Ashrei in the abstract and in the plural number blessednesses Psalm 32.1 because no man can be blessed for one or another good unless he abound in all good The soul of man is a Vessel too capacious to be fild up with a few drops of water but this Ocean can do it Whatsoever is requisite either to promote decayed or to perfect deficient nature is in God The Lord is my shepherd I shall not want Psalm 23.1 Where is all wealth there can be no want My God shall supply all your need Phil. 4.13 One God answereth all necessities because one God includeth all excellencies He is bonum comprehensivum in him are all the treasures of Heaven and Earth and infinitely more The God of all comforts is his name 2 Cor. 1.3 As all light is in the Sun so all comfort all good is in God Theodoret cals Moses an Ocean of Divinity Some have called Rome the Epitome of the world It s true of God he is an Ocean of all delights and blessings without either bank or bottom and the Epitome of inconceivably more and incomparably better then all this worlds felicities The God of peace fill you with all joy Rome 15.19 Observe here is joy which is the cream of our desires the overflowing of our delights it is the sweet tranquillity of our mindes the quiet repose of our hearts and as the sun to the flowers it enlargeth and cheereth our affections Joy is the mark which all would hit And is by the Philosopher well observed to be the dilation of the heart for its embracing of closing with Union to its most beloved object 2 Here is all joy Variety of what is excellent addeth much to its lustre and beauty The Christian sits at a banquet made up of all sorts of rare and curious wines and all manner of dainties and delicates He may walk in this garden and delight himself with diversity of pleasant fruits and flowers All joy One kind of delight like Maryes box of Oyntment being opened filleth the whole house with its savor what then will all sorts of precious perfumes and fragrant oyntments do 3. Here is filling them with all joy Plenty joyned with variety of that which is so excedingly pleasant must needs inhance its price there is not a crevice in the heart of a Christian into which this light doth not come It s able to fill him were he a far larger Vessel then he is as they fill'd the pots at the feast of Cana up to the brim with this water or rather with this wine The joy arising from the creature is an empty joy like the Musitian in Plutarch who having pleased Dionysius with a litle vanishing Musick was recompenced with a deceived hope of a great reward but this is a satiating satisfying joy fill you with all joy But 4. On what root doth such a variety and Plenty of lovely luscious fruit grow Truly this light of joy doth not spring out of the earth its Fountain is in heaven The God of peace fill you with all joy The Vessel of the creature runs dregs it can never yield such choyce delights This pure River of water of life proceedeth onely out of the throne of God Rev. 22. CHAP XI God the happiness of Man because of his sutableness to the Soul THis delight and joy in God ariseth from his sutableness to the nature of the heaven-born Saints as I shall discover in the next heads and their propriety in him God is a sutabâ—e good to Manâ— Soul Secondly God is a proportionable good That which makes a man happy must be suitable to his spiritual soul All satisfaction ariseth from some likeness between the faculty or temper which predominateth and the object The cause of pleasure in our meats is the sutableness of the saline humor in our taste to that in our food Therefore silver doth not satisfy one that is sick Aristot Eth. lib. 10 cap. 7. nor rayment one that suffereth hunger because these are not answerable to those particular necessities of nature The Prince of Philosophers observeth truly That those things onely content the several creatures which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated to their several natures Birds and beasts and fish do all live upon and delight in that food which is proportionable to their distinct beings The Oxe feedeth on grasse the Lion on flesh the Goat on Bough's some live on the dew some on fruit some on weeds some creatures live in the Air others sport themselves in the waters the Mole and Worm are for the earth the Salamander choseth rather the fire Nay in the same plant the bee feedeth on the flower the bird on the seed the sheep on the blade and the swine on the root and
he might have gone lightly under it but when Enemies approached and God depaated he must needs be greatly distressed The Creature may well be full of frights and feares that stands in the open fields where bullets flie thick and fast without any shelter or defence Davids foes had proved their conclusion to the full had their medium been true Persecute and take him for God hath forsaken him Psal 71.11 If God leave a man dangers and Devils may quickly find him No wonder that Micah cried out so mournfully Ye have taken away my gods and doe you ask me what I ail At the loss of his false God much more will the loss of the true God make men mournful As t was said of Coniah Write this man childeless Jer. 22. ver ult It may be said of every godless Man write this man comfortless helpless hopeless and that for ever Vast is the difference betwixt the case of the good and bad in distress the former as cloaths died in grain may keep his colour in all weathers the latter like quick silver may well be ever in motion and like a leaf tremble at the smallest wind Naturalists observe this difference between Eagles and other Birds are in want and distress they make a pitiful noise but the Eagle when in straights hath no such mournful note but mounteth aloft and refresheth her self with the warm beames of the Sun Saints like true Eagles when they are in necessity mount up to God upon the wings of Faith and Prayer and delight themselves with the golden raies and gracious influences of his favour but the sinner if bereft of outward comforts dolefully complains The snail take him out of his shell and he dieth presently the godless person is like the Ferret which hath its name in Hebrew from squeaking and crying because he squeaketh sadly if taken from his prey when the godly man as Paulinus Molanus when his City was plundred by the Barbarians though he be robd of his earthly riches hath a Treasure in Heaven and may say Domine ne excrucier ob aurum argentum tu enim mihi es omnia Lord why should I be disquieted for my silver and gold for thou to me art all things having nothing yet He possesseth all things 2. Cor. 6. CHAP. XIV The Difference betwixt the Portions of Gracious and Graceless persons in this World 2. IT informeth us of the difference in their portions The wicked man hath a portion of goods 2. Use informeth the difference betwixt the sinners and Saints Portion Father give me the Portion of goods which belongeth to me Luke 15. and 12. But the godly man only hath the good portion I shall instance in three particulars wherein the Portion in this world of a sinner differeth from the Saints First Their Portion is poor The Sinners Portion is Poor It consisteth in toys and trifles like the estate of mean women in the City who make a great noise in crying their ware which is only a few points or pins or matches But the portion of a Saint lieth though he do not proclaim it about the streets as the rich Merchants in staple commodities and jewels The worldlings portion at best is but a little airy honour or empty pleasure or beggarly treasure But the Christians is the beautiful Image of God the incomparable Covenant of Grace the exceeding rich and precious promises of the Gospel the inestimable Saviour and the infinitely blessed God The sinners portion is nothing ye have rejoyced in a thing of nought Amos 6.13 a fashion a fancy 1 Cor. 7.29 Acts 25.23 but the Saints portion is all things All things are yours and ye are Christs and Christ is Gods 1 Cor. 3.22 23. As Abraham gave gifts to the sons of his Concubines and sent them away but he gave all he had to Isaac so God giveth common gifts of riches or friends or credit to wicked men which is all they crave and sendeth them away and they are well contented but he gives grace glory his Spirit his Son himself all he hath to his Isaacs to the children of the promise Gen. 25.5 6. He giveth earth into the hands of the wicked Job 9.24 All their portion lyeth in dust rubbish and lumber all they are worth is a few eares of corn which they glean here and there in the field of this world but he giveth heaven into the hearts of the godly their portion consisteth in gold and silver and diamonds the peculiar treasure of Kings in the love of God the blood of Christ and the pleasures at his right hand for evermore Others like servants have a little meat and drink and wages but Saints like sons they are a congregation of the first-born and have the inheritance O the vast difference betwixt the portion of the prodigal and the pious the former hath something given him by God as Peninnah had by Elkanah though at last it will appear to be little better then nothing when he gives the latter as Elkanah did Hannah a goodly a worthy portion because he loves them 1 Sam. 1.4 5. Their portion is piercing 2. Their portion is piercing as it is compared to broken cisterns for its vanity so to thornes for its vexation Jer. 2.13 Matth. 13.22 A sinner layeth the heavy lumber of his earthly portion on his heart and that must needs oppress it with care and fear and many sorrows whereas the Saints portion the fine linnen of his Saviours righteousness lying next his flesh is soft and pleasing The abundance of the rich will not suffer him to sleep Eccles 5.12 his portion hinders his peace his riches set him upon a wrack His cruelty in getting it his care to increase it and the secret curse of God accompanying it do like the importunate widow allow him no rest day or night When the Godly mans portion makes his bed easie lays his pillow soft and covers him warm I will lay me down in peace and sleep for thou Lord makest me to dwell in safety Nay such an excellent sleeping pill is this portion that by the vertue of it David when he was pursued by his unnatural son and was in constant danger of death when he had the earth for his bed the trees for his curtains the stars for his candles and the heavens for his canopy could sleep as sweetly as soundly as ever he did on his bed of down in his royal pallace at Jerusalem Thou O Lord art a shield for me my glory and the lifter up of mine head I laid me down and slept I awaked for the Lord sustained me Psal 3.3 and 5. Psal 4. ult The sinners portion is termed wind Hos 8.7 If wind get into the bowels of the earth it causeth concussions and earthquakes his riches and honours and friends lie near him are within him and thereby cause much anxiety and disquietness of spirit his portion like windy fruit fills his belly with pains It is smoak in his eyes
be blackness of darkness for ever There will be no end of his misery no exit to his tragedy He will be fetterred in those chains of everlasting darkness and feel the terrors of an eternal death But the portion of a Saint is like the wine which Christ provided for the wedding best at last he shall never know its full worth till he appears in the other world and then he shall find that as money answereth all things so his portion will protect him from all misery and fill him with all felicities and answer all the desires and necessities of his capacious and immortal soul The cup which he shall drink of is filled out of the rivers of Gods own pleasures and how sweet that wine is none can tell but they who have tasted it The thought of it hath recovered those who have been dying and recalled them to life what then will a draught of it do All the men in the world cannot describe the rich viands and various dainties which God hath for his own provided diet Nay the most skilful Cherubim can never count nor cast up the total of a Saints personal estate Till Angels can acquaint us with the vast millions that the boundless God is worth they cannot tell us the utmost of a Saints portion It is said of Shusa in Persia that it was so rich that saith Cassiodorus the stones were joyned together with gold and in it Alexander found seventy thousand talents of gold This City if you can take saith Aristagorus to his souldiers you may vie with Jove himself for riches But what a beggarly place is this to the new Jerusalem where pure gold is the pavement trampled under the Citizens feet and the walls all of precious pearles who entereth that City may vie with thousands of such Monarchs as this world can make and with all those heathenish Gods for Riches The Infinite God quantus quantus est as boundlesse a good as he is to whom Heaven and earth is lesse then nothing is their portion for ever But of this more in some of the following Chapters CHAP. XVI A Vse of Tryal whether God be our portion or no with some marks 2. The second Use by way of Tryal whether God be our po tion or no. THe Doctrine may be useful by way of tryall If the comfort of a Christian in his saddest condition be That God is his portion then Reader examine thy self whether God be thy portion or no. I must tell thee the essence and heart of Religion consisteth in the choice of thy portion nay thy happiness dependeth wholly upon thy taking of the blessed God for thine utmost end and chiefest good therefore if thou mistakest here thou art lost for ever I shall try thee very briefly by the touchstone which Christ hath prepared Where your treasure is there will your heart be also Matth. 6. Now Friend Where is thy heart is it in earth is it a diamond set in lead or a sparkling star fixt in heaven Are thy greatest affections like Saul's person among the stuffe and rubbish of this world or do they like Moses go up into the Mount and converse with God Do they with the Wormes crawl here below or like the Eagle soar aloft and dwell above A man that hath his portion on earth like the earth moveth downward though he may be thrown upward by violence as a stone by some sudden conviction or the like yet that imprest vertue is soon worn out and he falleth to the earth again but he who hath his portion in heaven like fire tendeth upward ordinarily though through the violence of temptation he may as fire by the wind be forced downward yet that removed he ascendeth again It may be when thine enemy Death beats thee out of the field of life thou wilt be glad of a God to which thou mayst retire as a city of refuge to shelter thee from the murdering piece of the laws curse but what thoughts hast thou of him now whilst thou hast the world at will Dost thou count the fruition of him thy chiefest felicity Is one God infinitely more weighty in the scales of thy judgement then millions of worlds Dost thou say in thy prevailing setled judgement of them that have their garners full and their floeks fruitful Blessed is the people that is in such a case or yea rather happy is the people whose God is the Lord Psal 144.13 14 15. Every man esteemeth his portion at an high price Naboth valueth his earthly inheritance above his life and would rather die then part with it at any rate God forbid that I should sell the inheritance of my fathers saith he O the worth of the blessed God in the esteem of him that hath him for his portion His house land wife child liberty life are hated by him and nothing to him in comparison of his portions he would not exchange his hopes of it and title to it for the dominion and soveraignty of the whole world If the Devil as to Christ should set him on the pinacle of the Temple and shew all the honours and pleasures and treasures of the world and say to him All this I will give thee if thou wilt sell thy portion and fall down and worship me Who can tell with what infinite disdain he would reject such an offer He would say as a Tradesman that were bid exceedingly below the worth of his wares You were as good bid me nothing and with much scorn and laughter refuse his tender This man is elevated to the top of the celestial orbes and therefore the whole earth is but a point in his eye whereas a man who hath his portion in outward things who dwelleth here on earth heavenly things are little the glorious Sun it self is but small in such a mans eye earthly things are great in his esteem Reader let me perswade thee to be so much at leisure as to ask thy soul two or three Questions 1. In what chanel doth the stream of thy desires run Which way and to what coast do these winds of thy soul drive Is it towards God or towards the world A rich Heir in his minority kept under by Tutors and Guardians longs for the time when he shall be at age and enjoy the priviledge and pleasures of his inheritance Thou cravest and thirsteth and longest and desirest something there is which thou wouldst have and must have and canst not be satisfified till thou hast it Now what is it Is it the husks of this world which thou enquirest so earnestly for some-body to give thee or is it bread in thy Fathers house which thou hungrest after Dost thou pant after the dust of the earth according to the Prophets phrase Amos 2.7 or with the Church The desire of my soul is to thy name and to the remembrance of thee Thou art hungry and thirsty unquiet unsatisfied what is the matter man Dost thou like the dry earth gape and cleave for
THE Fading of the Flesh AND Flourishing of Faith OR One CAST for Eternity WITH The only way to Throw it VVell AS ALSO The Gracious Persons incomparable Portion By GEORGE SWINNOCK M. A. Preacher of the Gospel late at Great-Kimbel in the County of Bucks Eccles 5.15 As he came forth of his Mothers womb naked shall he return to go as he came and shall take nothing of his labour which he shall carry in his hand Vides viventem cogita morientem Quid hic habeat attendis quid secum tollat attende Quid secum tollit multum auri habet multum argenti multum praediorum multum mancipiorum moritur remanent illa nescio quibus Aug. in Psal 49. v. 17. Incertum est quo te loco mors expectet itaque tu illam omniloco expecta Sen. Epist 26. LONDON Printed for Tho. Parkhurst at the Three Crowns in the lower end of Cheap-side over against the great Conduit 1662. There is extant of this Reverend Authors these Five other Treatises The Christian-mans Calling or a Treatise of making Religion ones Business wherein the Nature and Necessity of it is discovered as also the Christian directed how he may perform it in Religious Duties Natural Actions his particular Vocation his Family Directions and his own Recreation to be read in Families for their Instruction and Edification The first Part. The Door of Salvation opened by the Key of Regeneration or a Treatise containing the Nature Necessity Marks and means of Regeneration as also the duty of the Regenerate Heaven and Hell Epitomized or the true Christian characterized The beauty of Magistracy in an Exposition of the 82 Psalm where is set forth the necessity Utility Dignity Duty and Morality of Magistrates There is in the press the Second Part of that practical Piece of Divinity entituled The Christian-mans Calling Containing Directions for our dealings with all men carriage in all conditions whether in prosperity or adversity in all companies good or bad in solitariness on the week day from morning to night in visiting the sick upon a dying bed To the Courteous Ms. Jane Swinnock WIDOW OF Mr. Caleb Swinnock LATE OF Maidstone Deceased Honoured Couzen THe whole World is fitly termed by the Holy Ghost a Sea of glass Rev. 4. A Sea for its tempestuousness all the passengers who sail on it are sure to be driven too and fro with the surging waves and high winds of sorrows Man entereth on this stage of the World crying goeth off groaning and the part which he acteth is chiefly Tragical his whole life being little else from the Womb to the Tomb but a chain of crosses and a circle of sufferings he is tost like a Tennis Ball from hazard to hazard till at last he fall to the Earth A sea of Glass for its brittleness Glass is soon broken be it never so much Guilded The fashion of this World passeth away all its carnal comforts perish with it The possessions of it are corruptible Gold and Silver are liable to that rust which will consume them The Relations in it are mutable whilst we are refreshing our selves with those pleasant flowers and embracing them in our breasts and sticking them in our bosomes they wither The Jews at this day have a custome saith one when a Couple are married to break the glass wherein the Bridegroom and the Bride have drank thereby to admonish them that though at present they are joyned together yet ere long they must be parted asunder The Saints of God themselves are not priviledged from such arrests nay those vessels which are most richly laden go often deepest in these waters The howling Wilderness is the direct way to the heavenly Canaan The late Providence which removed your loving and beloved Husband I hope to Heaven hath taught you the truth of these particulars The loss of such a relation must needs be a sore affliction The nearer the union is the more difficult the separation Husband and Wife are one flesh therefore to part them cannot but be painful but Grace will help you both to submit to that blow which is so grievous to Nature and to be the better for it It was some comfort to me to observe your Christian carriage under so great a cross The hour of affliction is an hour of temptation Satan loves to fish when the Waters are troubled He would bring us to hard thoughts of God by the hard things we suffer from God Touch him and he will curse thee to thy face In such stormy weather some Vessels are cast away A corrupt heart in adversity like Water boyling over the Fire then most of all discovereth its froth and filth Isa 8.21 But though frosty seasons are hurtful to Weeds yet they are helpful to good Corn. A sanctified person like a silver bell the harder he is smitten the better he soundeth Faith is a special Antidote against the poison of the Wicked one It can read Love in the blackest Characters of Divine dispensation as by a Rain-bow we see the beautiful image of the Suns light in the midst of a dark and waterish Cloud Gods Rod like Jonathans is dipt in Hony Our daily bread and our sharpest rod grow upon the same root Every beleiver may say in affliction as Mauritius when his Wife and Children were slain before his eyes Righteous art thou O Lord and in very faithfulness hast afflicted me Dear Couzen Since Gods Rod hath a voice as well as his Word and like Moses his Rod in Egipt worketh wonders in and for his people Let me beseech you to hear it and to know him that hath appointed it O how highly doth it behove you to labour that as Aarons Rod it may bud and blosome with the fruits of holiness Two Lessons principally God would teach you by it First That your affections be taken off from Earthly possessions Dying Relations call for dying affections When Israel doted on Egypt as a pallace God made it an Iron furnace to wean them from it and to make them weary of it The creature is our Idol by nature we bow down the knees of our souls to it and Worship it but infinite Wisdom makes it our grief that it may not be our God When Children fare well abroad they are mindless of home but when abused by strangers they hasten to their Parents The World is therefore a Purgatory that it might not be our Paradice As soon as Laban frowned on Jacob he talks of returning to his Fathers House Every rout the World puts us to sounds a retreat to our affections and calls off our heart from the eager pursuit of these withering vanities Wilt thou set thine eyes upon that which is not Prov. 23.5 much less thine heart I have read of a young Hermit who being passionately in love with a young Lady could not by any Art suppress the fury and violence of that flame till at last being told that she was dead and had been buried about fourteeen days he went
secretly to her Vault and with the skirt of his Manâ—le wiped the moysture from the Carcass and still at the return of his temptation laid it before him saying Behold this is the beauty of the Womad which thou didst so much desire And the Man at last with that moysture of the Corps put out the Fire The godliness of the World its whole glory and gallantry is but a curious Picture drawn on Ice which affords no good footing for whilst we are standing on it we are sliding from it and who would lay the stress of his felicity upon so slippery a foundation No wise man ever put his chiefest goods and riches in such low damp rooms where they will corrupt and putrifie Hipocrates affirmeth that all immoderations are Enemies to the health of the body Sure I am they are to the health of the soul The amity of the World is emnity against God All the Water is little enough to run in the right Channel therefore none should run beside The time is short use the World as net abusing it 1 Cor. 7.29 Secondly That you chuse the good part that shall never be taken from you Mans heart will be fixt on somewhat as its hope and happiness God therefore puts out our Candles takes away Relations that we may look up to the Sun and esteem him our chiefest portion When we are Digging and Delving in the Earth to find out content and comfort he sendeth damps purposely to make us call to be drawn upward Till the Prodigal met with a Famine he regarded not his Father If the Waters be abated the Dove is apt to wander and defile her self but when they cover the face of the earth and allow her no rest then she returneth to the Ark. I hope there is a good work begun in you which shall be finished at the day of Christ But every one stande h or falleth to their own Master Get Scripture on your side and you are safe for ever The Romans when they parted from the bones of their Dead friends for they burnt them took their leave in such language Vale Vale Vale Noste ordine quo natura permiserit sequemur Farewel Farewel Farewel We shall follow thee in the time and order which nature alloweth us You may say of your Husband as David of his Child I shall go to him but he shall not return to me Prepare therefore for your dying hour Labour to be rich in godliness Grace alone is special bayl against death It is such wealth as will be currant in the other World lay up your treasure in Heaven where neither Thief nor Moth neither Men nor Divels can rob you of it Take God in Christ for your Heaven and you are happy in spight of the World Death and Hell You know the living comfort of your dying Husband was that though his flesh and heart failed him yet God was the strength of his heart and his portion for ever And it was a memorable speech of His when some Friends came to him and commended the richness and magnificence of Hampton Court newly trimmed and adorned for the reception of her Majesty One drop of the blood of Christ is more worth then all the World I must tell you there is no such Cordial in a day of Death as this Covenant-Relation to the Lord of life The Child may walk in that dark entry without fear if he have but his Father by the hand Though I walk in the Valley of the shadow of Death I will fear none ill for thou art with me Death indeed is strong it overcometh Principalities and Powers but as strong as it is it cannot separate God and the godly person It may dissolve the natural union betwixt soul and body but not the mystical union betwixt God and the soul The Saints dye in the Lord they sleep in Jesus O Couzen be married to Christ and you are made for ever Heaven is the Joynture and Death one of the Servants or slaves of her that is the Spouse of this Lord. Death is yours ye are Christs 1 Cor. 3.21 Other men are Deaths it hath dominion over them but Death is yours your servant to strip off your rags of sin and misery and to cloath you with the Robes of joy and glory The ensuing Discourse was for the substantial part of it delivered at the Funeral of your dearest Relation on earth You gave me the Text and my indisposition of body allowed me then but little time which caused me now to make some enlargements and additions but it s the same body possibly in a little neater far from gaudy dress which was prepared for the Pulpit I present it to you not doubting of its acceptance for his sake whose death was the occasion of it The good Lord bless it to you requite your love to me and them that fear him make up the want of streams in the more abundant enjoyment of the fountain fill you with all the fruits of righteousness enable you to persevere and encrease in godliness and so to live with a good conscience that you may dye with much comfort and be a follower of them who through faith and patience inherit the promises so prayeth Your Servant for Jesus sake George Swinnock TO THE Right VVorshipful THE Mayor with the Recorder Jurats Common Council and the rest of the Inhabitants of his Native Town Maidstone in Kent Honoured and Beloved IT is a general observation that all creatures have propensity and inclination towards those places where they receive their births and beings Vegetatives which stand in the lowest rank of life thrive best because they delight most in those grounds whence they first grow Sensitives as they have an higher being so a stronger inclination to those parts where they are born The Prince of Philosophers telleth us that Fish usually stay with pleasure in those Waters in which they are bread Arist Hist Animal l. 4. c. 8 and Beasts in those Woods in which they are brought forth and that neither of them will remove without force and violence Nature hath planted in them both this principle of affecting their native places Hence it comes to pass that even these creatures have manifested their thank-fulness after their manner Trees acknowledge that sap which they borrow from the earth in which they stand in the tribute of leaves which they pay back to the same in Autumn The Storks are said to leave one of their young in that part of the Earth where they are hatched Patriam quisque amat non quia pulchram sed quia suam Sen. Men as they have a Nobler life so a greater love to their Native Country Heathen themselves have been famous for this Pericles the Athenian did so affect his Country-men that his usual speech was If none but my self should lead them to the shambles Plut. in vit as much as lyeth in me they shall be immortal When Cleomenes King of Sparta being greatly distressed had
encouraged him to expect mercy from God He had not concealed nor shut up Gods faithfulness from men and therefore knew that God would not conceal his loving kindness from him But David on the other hand when night in his own thoughts drew near was as importunate to fit up longer God seemed to call him to bed but he begs hard O spare me that I may recover strength before I go hence and be no more Psa 39. ult Now mark the reason of this petition David as t is generally conceived was now persecuted by Absolom the unnatural Son forced his Father to flie He in his suffering reads his own sin and Gods indignation and so dreads an appearance in the other World in such a condition He who when things were clear betwixt God and his soul could walk in the valley of the shadow of Death and fear none ill could even give Death a challenge now when things are cloudy and dubious runs back like a Coward He had lost the sense of Gods favour and therefore could not think of venturing into his presence without much fear The train of his corruptions threatned to wait on him to the highest Court and he durst not appear before the Lord with such company He had been declining in his grace under a sad distemper and as a weak consumptionate man he was affraid to travail so great a journey as the way whence he should never return The Tenant who wants his rent loves not to hear of the Quarter day Friend If thou wouldst leave the World chearfully live in the World conscienciously take heed of those fiends which will fright thee in the night of Death chuse suffering before sin and punish thy body to keep thy soul pure The Ermin some say will die before she will go into the Dirt to defile her beautiful skin and the Mouse of Armenia will rather be taken and slain then preserve and pollute her self in a filthy Hole As the white is always in the Archers eye so let thy Death be in thine that it may quicken thee to diligence and exactness in thy life Logicians who regard not the premises infer wilde conclusions so if thou art careless of thy conversation expect but an uncomfortable dissolution As when God looked on all his works and saw that they were good then followed his Sabbath of rest so when thou canst reflect upon the several passages of thy life and see that through Christ they are good and thou hast not been guilty of enormities though of infirmities after this thou wilt joyfully by Death enter into thy everlasting Sabbath Thy evidence will be clear if thy conscience be kept clean but the truth is many even amongst Christians wound their souls by venturing on sin and thence flinch and start back when they come to be searcht besides they neglect casting up their accounts so long that they know not whether they are worth any thing or nothing and so may well be unwilling to have their estates ransackt into If thou shouldst fall I would not sad any Saint take heed of lying there but be as speedy as is possible in calling to Christ to raise thee up If thy conscience be raw with the guilt of any sin a light affliction much more Death will make thee kick and fling and unwilling to bear it But when thy flesh is sound thy spirit healed by the blood of Christ Death it self will be but a light burden on thy back How merrily mayst thou though thou hast not a penny in thine own purse go the way of all the Earth travel into the other World when thou art sure of Christ in thy company who will bear thy charges all the way The second Means 2 Wean thy heart from the World Secondly Mortifie thy affections more to the World and all its comforts They who love the World most leave it worst Lots Wife lingered in Sodom so much and was so loth to depart because she loved it overmuch When boards lye close one upon another they are easily parted but when they are glewed one to another t will cost some trouble and pains If thy heart be loose to the World t will be a small matter to thee to leave it but if thou art fastened to it in thy affections t will not be done without much reluctancy and opposition The Wife who hath been so faithful to her Husband as to keep her heart wholly for him is ready always to open the Door to him when she that entertaineth other Lovers though her Husband knock at the Door dares not run presently to open it but first makes a shuffling and busling up and down to hide or get them out of the way The more thy affections are set on Christ thy true Husband the more the World is taken out of thee and so the more easily wilt thou be taken out of the World He who hath laid up his heart in Heaven will comfortably think of laying down his head in the Earth When the pins of the Watch are taken out which held it together how easily doth it fall in peices When thy affections from these things below are removed how quickly how quietly will thy soul and body fall asunder If the World be as loose to thee as thy Cloak thou canst put it off at pleasure but if it be as close to thee as thy skin they shall have somwhat to do who shall perswade thee to part with it We read of some unwilling to dye for they had treasure in the field Jer. 41.8 Where their treasure was their hearts were also Make it thy work therefore by considering the Worlds vanity and deceitfulness and by pondering Heavens glory and happiness to wean thy heart from sublunary things hereby thou wilt as willingly leave them as ever infant did those breasts which long ago t was weaned from The third Means 3. Familiarize the thoughts of Death Vse thy heart to the frequent thoughts of Death When Children are frighted at a Dog or a Cat we do not give way to their foolish fears but bring the brute to them and get them to touch and handle it and shew them that it is not such a frightful thing as they imagine and hereby in time they are so far from being frighted that they can play with it familiarly Dost thou dread this King of Terrors Death give not way to this fear but bring death up to thy spirit handle it feel it there is no such hurt in it as thou imaginest nothing which should terrifie thee hereby at last thou mayst come to play upon the hole of this Asp One ground I suppose why Job made no more of dying was because he was so well acquainted with Death Strangers are startled at many things in a place which they that are home-born and used to can delight in I have said to corruption Thou art my Father and to the Worms thou art my Brother and Sister Job 17.14 Job was as familiar with Death
gravel in his teeth Sine Deo omnis copia est egestas Bern. wind in his stomack and gripes in his bowels The Saints part is his joy and delight Then shall I go to the altar of God to God my exceeding joy Psal 43.4 It is musick to his eares beauty to his eyes sweet odours to his scent honey to his taste and melody 〈◊〉 his heart In the presence of his portion is fulness of joy and at his right hand are pleasures for evermore Psal 16. ult He sits at an inward heart-chearing feast in the greatest outward famine when the worldling in the midst of his gaudy shew of wealth is but a book fairly gilt without consisting of nothing but tragedies within his portion is too narrow a garment then that he can wrap himself in it and too short a bed then that he can stretch himself on it The vanity of the sinners portion makes it full of vexation to him because it cannot fill him therefore it frets him In the midst of his sufficiency he is in straights Job 20.22 Though his table be never so well spread he hath not an heart to use it but pineth himself with fear of poverty and runneth hither and thither up and down like a beggar to this and that door of the creature for some poor scraps and small dole He may possess many pounds and not enjoy one penny Eccles 6.2 But the portion of the Saint affords him a comfortable subsistence Though the whole be not payed him till he come to full age Tâ—nâ—um hâ—bet quantum vul qui nihil vu t nisi quâ—d habet Seneca yet the interest of it which is allowed him in his minority affordeth him such an honourable maintenance that he needs not borrow of his servants nor be beholden to his beggarly neighbours he hath enough constantly about him to live upon and therefore may spare his frequent walk to the creatures shop for a supply of his wants Their portion is perishing 3. Their portion is perishing This fire of thornes at which carnal men warm their hands for it cannot reach the heart after a small blaze and little blustring noise goeth out Carnal comforts like Comets appear for a time and then vanish when the portion of a Saint like a true star is fixt and firm A worldlings wealth lyeth in earth and therefore as wares laid in low damp cellars corrupts and moulders but the godly mans treasure is in heaven and as commodities laid up in high rooms continueth sound and safe Earthly portions are often like guests which stay for a night and away but the Saints portion is an Inhabitant that abides in the house with him for ever It is said of Gregory the Great that he trembled every time he read or thought of that speech of Abraham to Dives Son remember that thou in thy life time hadst thy good things Luke 16.25 To have his all in time and nothing when he entered upon his eternity to live like a prodigal one day and be a beggar for ever Surely it was a sad saying The flower sheds whilst the stalk remains the sinner continues when his portion vanishes The sinners portion like his servant when he dyeth will seek a new Master Thou fool this night thy soul shall be required of thee and then whose shall these things be Luke 12.20 Whose possibly the poors whom he had wronged and robbed to inrich himself it may be his childes who will scatter it as prodigally as he raked it together penuriously but whosesoever it was it could be none of his and then when parted from his portion what a poor fool was he indeed not worth a farthing But the Saints wealth will accompany him into the other world the truth is that is the place where he receiveth his portion Blessed are they that die in the Lord they rest from their labours and their works follow them Rev 14.13 When men go a great journey as beyond the seas they carry not their tables or bedsieads or any such heavy luggage and lumber along with them but their silver and gold and jewels When the sinner goeth the way of all the earth he leaves his portion behind him because it consists wholly in lumber but the Saints portion consisting wholly in things of value in wisdome which is better then silver and grace which is more worth then pure gold and in God who is moue precious then rubies and all that can be desired is not to be compared to him he carrieth all along with him It is said of Dathan and his companions that the earth swallowed them up and their houses and all that appertained to them so when the earth shall at death swallow up his person it will also as to his use swallow up his portion Numb 32.33 This whole world must pass away and what then will become of the sinners portion surely he may cry out as they of Moab Woe to me I am undone Numb 21.29 but even at that day the Saint may sing and be joyful at heart for till then he shall not know the full value of his inheritance It is as sad a speech as most in Scripture whose portion is in this life Psal 17.14 All their estate lyeth as the Reubenites on this side Canaan CHAP XV. The difference betwixt the Sinners and Saints portion in the other world BUt there is a farther difference betwixt the portion of a sinner and Saint and still the farther we goe the worse it is for the one and the better for the other and that is in the other world The sinners portion here as poor as it is is a comparative heaven but there a reall hell Their portion is cursed on earth but what is it then in hell Job 24.18 Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this is the portion of their cup Psal 11.6 The words are an allusion to the Jewish custome at meals wherein every one had his allotted portion of drink his peculiar cup. Gen 43.34 Sutable to which the godly man can tell you what Nectar and Nepenthe he shall meet with when he sits down at that Banquet from which he shall never rise up The Lord is the portion of my cup thou maintainest my lot Psal 16.5 But look a little into the sinners cup and see what a bitter potion is prepared for him I think we shall scarce find a drop in it but is infinitely worse then poyson Reader take heed thou never come to taste it It is indeed a mixture of such ingredients as may make the stoutest heart alive to tremble and faint away if it come but within the scent or sight of it Snares fire and brimstone and an horrible tempest The Lord poured on the Egyptians such a grievous rain as had not been in Egypt since the foundation thereof Exod 9.18 but this potion of the sinner is far more bitter then that plague Plin Nat. Hist lib 2.
showers to bring forth corn and wine Is the voice of thy heart Who will shew us any good or is it Lord lift up the light of thy countenance on us Physitians can judge considerably of the state of their Patients bodies by their appetites they who long only for trash speak their stomacks to be foul they who hunger after wholsome food are esteemed to be in health Thou mayst judge of the state of thy soul by thy desires if thou desirest chiefly the trash of the world thy spiritual state is not right thy heart is not right in the sight of God if thou canst say with David Whom have I in heaven but thee and there is none upon earth that I desire in comparison of thee Blessed art thou of the Lord thou hast a part and lot in this boundless portion Observe therefore Friend which way these wings of thy soul thy desires flie He who thirsteth after the kennel water of this world hath no right to the pure river of the water of life but he who hungreth after the dainties of the Lambs Supper may be sure the scraps of this beggarly world are not his happiness The true Wife longeth for the return of her Husband but the false one careth not how long he is absent 2. What is the feast at which thou sittest with most delight Is it at a table furnished with the comforts of this world Are the dishes of credit and profit of relations and possessions those which thou feedest on with most pleasure Or is it a Table spread with the Image of God the Favour of God the Spirit of God and the Son of God are those the savoury meat which thy Soul loveth If this Sun of righteousness only causeth day in thine heart when he ariseth and if he be set notwithstanding all the candles of creatures it is still night with thee then God is thy Portion O how glad is the young Heir when he comes to enjoy his Portion with what delight will he look over his woods view his grounds and walk in his gardens The Roman would tumble naked in his heapes of Silver out of delight in them but if thy affections only overflow with joy as the water of Nilus in the time of wheat harvest when the world floweth in upon thee the world is thy Portion He who like a Lark sings merrily not on the ground but when he is mounting up to Heaven is rich indeed God is his but he who like an horsefly delighteth in dunghils feedeth most on rellisheth best these earth ly offalls is a poor man God is none of his God it s an undeniable truth that that is our Portion which is the Paradise of our pleasures The fool who could expect ease on his bed of Thorns Soul take thine ease thou hast goods laid up for many years had his Portion in this life but Moses whom nothing could please but Gods gracious presence had him for his Portion If thy presence go not with us carry us not hence I beseech me shew me thy glory Thirdly What is the calling which thou followest with greatest eagerness and earnestness Men run and ride and toyl and moyl all day they rise early and go to bed late and take any pains for that which they count their happiness and portion The Worldling whose Element is Earth whose Portion consisteth like the Pedlars pack in a few pins or needles or peuter-spoons or brass-bodkins how will he fare mean lodg hard sleep little crowd into a corner hazard his health and life and soul too for that which he counteth his Portion like a brutish spaniel he will follow his Master the world some hundred of miles puffing and blowing breaking through hedges and scratching himself with thorns and briers running through ponds of water and puddles of dirt and all for a few bones or scraps which is all his hope and happiness The Christian who hath the blessed God for his portion strives and labours and watcheth and prayeth and weepeth and thinks no time too much no pains too great no cost enough for the enjoyment of his God As the wise Merchant he would part with All he hath all his strength and health all his relations and possessions for his noble Portion Reader how is it with thee thou travellest too and fro thou weariest thy self and wantest thy rest thy head is full of cares and thy heart of feares and thy hands are alwaies active but whether doth all this tend what is the market to which thou art walking thus fast Is it gold that thou pursuest so hot The people labour in the fire and weary themselves for very vanity 2. Habbak 13. Or is it God that thou pressest after as the Hound the Hare so the word signifieth Phil. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with so much deligence and violence My soul followeth hard after thee Ps 63.6 Thus have I laid down the characters briefly of such as have God for their Portion Thy business is to be faithful in the tryal of thine estate If upon tryall thou findest that God is thy Portion rejoyce in thy priviledg and let thy practices be answerable Like a rich Heir delight thy self in the thoughts of thy vast inheritance Can he be poor that is Master of the Mint Canst thou be miserable who hast God for thy Portion I must tell in thee that thou art happy in spight of Men and Divells If worldlings take such pleasure in their counters and brass farthings what joy mayst thou have in God to whom all the Indians Mines are worse then dross nay if all the gold of Ophir and of the whole world were melted into one common stream and all the Pearls and precious stones lay on the side of it as thick as pebbles and the quintessence and excellencies of all other the creatures were crumbled into sand and lay at the bottom of this channel they were not worthy to make a Metaphor of to set forth the least perfection in this Portion Shall Esau say he hath enough and be contented when the narrow field of some creatures was the utmost bounds of his estate and wilt thou complain as if thou wert pinched with poverty when the boundless God is thy Portion Art not thou an unreasonable Creature whom the infinite God will not satisfy for shame Christian bethink thy self and let the world know by thy chearfulness and comfort that their mites are nothing to thy millions Consider though the whole world turn bankrupt thou art rich for thy Estate doth not lye in their hands Do not â—ine thy self therefore with feare of penury but keep an house according to thy estate which will afford it in the greatest plenty Let thy practices also be sutable to thy portion Great heirs have a far different carriage from the poor who take almes of the Parish Thou ough'st to live above the world Eagles must not stoop to catch flies the stars which are nearest the Pole have least circuit Thou
who art so near God need'st not wander about this world but should'st live as one whose hope and happiness is in a better world When one was askt whether he did not admire the admirable structure of some stately building No saith he for I have been at Rome where better are to be seen every day If the world tempt thee with its rare sights and curious prospects thou maist well scorn them having been in Heaven and being able by Faith to see infinitely better every hour of the day but if upon examination it be found that God is not thy portion think of it seriously thou art but a beggar and if thou diest in this estate shalt be so for ever It may be thou art worth thousands in this world but alas they stand for cyphers in the other world how little will thy bags of silver in thy chest be worth when thou enterest into thy Coffin It is reported of Musculus that when he lay upon his death-bed and many of his friends came to see him and bewaild the poverty such an eminent Minister of Christ was brought to one of them said O quid sumus Musculus overheard him and cried out Fumus When thou comest to die the whole world will be but air and smoak in thine own account What man wilt thou do whither wilt thou goe the God that thou wilt cry to in distress weep and sob and sigh to at death is none of thy God Thou rejectest him now and canst thou think that he will affect the then either make a new choice or thou canst never enter into peace CHAP. XVII An Exhortation to Men to choose God for their portion THe third use which I shall make of this doctrine shall be by way of Exhortation 3. Vse choose God for thy Portion If the comfort of a Christian in his saddest condition be this that God is his portion let me then perswade thee Reader to chose God for thy portion I look on thee as rational and accordingly shall treat thee in this use not doubting but if reason may be judge I shall prevail with thee to repent of thy former and resolve on a new choice Thou art one who hast chosen the world for thy portion but hast thou not read what a poor what a pitiful what a piercing what a perishing portion it is why then dost thou spend thy strength for what is not bread and thy labour for what will not satisfy Hearken to me and eat that which is good and let thy soul delight it self in fatness I offer thee this day a portion worthy of thy choicest affections a portion that if thou acceptest the richest Emperors will be but beggars to thee a portion which containeth more wealth then Heaven and Earth nay ten thousand worlds are nothing in comparison of this portion If a man should offer thee a bagg of gold and a bagg of counters a bagg of pearls and a bagg of sand which wouldest thou choose surely the former The world in comparison of God is infinitely less then brass to gold or sand to pearles and wilt thou not choose him for thy portion Didst thou never laugh at Children for their folly in choosing rattles and babies before things of much greater worth And art thou not a bigger child and a greater fool to choose husks before bread a mess of pottage before the birthright the blessing to choose a seeming fancy before reall felicities a little honour which is but a farthing candle that children can puffe out with one breath and blow in with another blast before the exceeding and eternall weight of glory to choose broken Cisterns before a fountain of living waters dirt before Diamonds vanity before solidity drops before the Ocean and nothing before all things Man where is thy reason Samuel said to Saul Set not thine heart on asses for is not the desire of all Israel to thee Friend why should'st thou set thy heart on asses or thy flock or shop or any treasure when thou hast the desire of all Nations to set thine heart upon As Christ said to the woman of Canaan If thou knewest the gift of God and who is that speaketh to thee thou wouldst aske of him and he would give thee living water John 4.10 So say I to thee If thou knewest the blessed God and who it is that is offered to thee the sweetest love the richest mercy the surest friend the cheifest good the greatest beauty the highest honour and the fullest happiness thou wouldst leave the colliers of this world to load themselves with thick clay and turn Merchant Adventurer for the other world thou wouldst more willingly leave these frothy joys and drossie delights for the enjoyment of God then ever prisoner did the fetters and bondage and misery of a goal for the liberty and pleasures and preferments of a Court Austin speaks of a time when he and his mother were discoursing together of the comforts of the Spirit Lord saith he thou knowest in that day how wisely we did esteem of the world and all its delights O Reader couldst thou but see the vastness the sutableness and the fulness of this portion I am confident thou wouldst suffer the natives the men of this world Psal 17.14 to mind the commodities which are of the growth of their own Country and wouldst fetch thy riches as the good housewife her food from far The cause of thy wrong choice I mean thy taking the world all this while for thy portion is thy ignorance of the worth and excellency of this object which I am offering to thee 'T is in the dark that men grope so much about present things 2 Pet. 1.9 Knowing persons prefer wisdome before silver before choice gold nay before rubies Prov. 3.14 15. Every one will sell his heart to that chapman which biddeth most now the Devil he courts man for his soul with the brutish pleasures of sin the world wooeth for the heart with its proffer of treasures and honours which like it self are vain vexatious and perishing God comes and he offereth for the heart the precious blood of his Son the curious embroydery of his Spirit the noble employment and honourable preferment of Angels fulness of joy and infiniteness of satisfaction in the fruition of his blessed self to all eternity Now what is the reason that the Devils money is accepted and the worlds offer embraced and Gods tender which is farther superiour to theirs then the glorious heavens where the King of Saints keeps his Court and sheweth all his State and Royalty and Magnificence is to a stinking dunghil should be rejected Truly nothing but this Men know not the worth of what God biddeth them for their wares The money which the devil and world offer are their own country coin and a little of this they sooner take because they know it then much more of another Nations the value of which they do not understand Swine trample on Pearls because they know
not the worth of them None look off the world but they that can look beyond it The Turtle saith the Philosopher brings forth her young blind The most quick-sighted Christian brings forth blind children now they not being able to see afar off into the other world prefer these poor things which they may have in present possession before these unsearchable riches which are offered them in reversion Hence it is also that the Devil as the Raven when he seizeth the carcass as soon as he layeth hold on any person Prov. 33.17 2 Cor. 4.4 the first thing he doth is to peck out his eyes knowing that as soon as they come to see the blessed God and the happiness which is to be enjoyed in him they will quickly turn their backs on these shadows and face about towards this eternal substance O how dull would the worlds common glasse be in his eye who had once beheld the true Christal The loadstone of earth will not draw mans affections whilst this Diamond of heaven is in presence When Moses had once seen him that was invisible how low did the price of the honours and treasures and pleasures of Egypt fall in his judgement Knowledge is by one well expressed to be Appetites taster for as he that hath eaten sweet-meats cannot rellish the strongest beer so he that hath fed on the heavenly banquet cannot savour any thing else A man that is born in a dark dungeon and there continueth a long time when he comes after twelve or fourteen years to see a candle he wonders at the excellency of that Creature what delight will he take in beholding it and enquiring into the nature of it But bring this man afterwards into the open air and let him behold the glorious Sun his admiration of the candle will cease and all his wonder will be at the beauty and glory of this great Luminary of the World Every man is naturally in darkness hence it is that when he comes to behold the candles of creature comforts he is so ravisht and taken with them but let him once come to see the Sun of righteousness the Alsufficient and Eternal God he despiseth those glimmering rushes and all his wondering is at the excellency and perfections of this Glorious being That which was glorious before hath now no glory in comparison of this glory that excelleth All things are small and little in his eye who hath once had a sight of the great God The great Cities of Campania are but small cottages to them who stand on the top of the Alpes Philosophers observe that lumen est vehiculum influentiae Light is the convoy of heat Certain it is Reader that this light of knowledge would quickly cause heat in thy affections Couldst thou but see God with an eye of faith thine eye would so affect thine heart that as some who have beheld Mahomets Tomb have put out their eyes least they should be defiled with common objects after they have been blessed with so rare a sight thou wouldst shut thine eyes at those gilded poysons and wink ever after on those specious nothings Couldst thou see this God as he is visible in the glasse of the Creatures Couldst thou compass the earth which he hath made the several Islands and Continents which are in it Couldst thou like the Sun so surround it as to see all the Nations in it their several languages carriages customes their number order natures and the creatures in every Kingdome and Country the various plants birds minerals beasts and savage inhabitants in wildernesses their multiplicity variety dispositions subordination and serviceableness each to other and all that concerneth them what thoughts wouldst thou then have of this God for a portion Couldst thou behold at one view the vast Ocean discern the motion of the huge waters in the cause of its ebbing and flowing all the stormes and tempests which are there raised and all the persons and goods which have been there ruined Couldst thou see how those proud waves are laid with a word how when they swell and rage it is but Peace be still Matth. 8 as a mother will hush her crying Infant and all is quiet how they are kept in vvith bars and doors and for all their anger and povver cannot go beyond their decreed place Couldst thou dive into it and see the many vvonders that are in that great deep the vast riches vvhich are buried there out of the sight of covetons mortals the Leviathan whose teeth are terrible round about him whose scalâ—s are his pride shut up together as with a close seal by whose neesings a light doth shine and whose eyes are the eye-lids of the morning whose breath kindleth coals and a flame goeth out of his mouth who esteemeth iron as straw and brasse as rotten wood who maketh the deep to boyl like a pot and the sea like a pot of ointment Couldst thou behold the innumerable fish both small and great that are there Good Lord what wouldst thou think of having the Author and Commander of the Earth and Ocean for thy portion Couldst thou ascend up to the skie and fully perceive the beauty glory nature and order of that heavenly hoast how they march in rank and file come forth when called in their several courses know the time of their rising and setting couldst thou know the Sun perfectly in his noon-day dresse and what influences those higher Orbes have on inferiour bodies what wouldst thou then give to enjoy him who gave them their beings who appointeth them their motions who knoweth the number of the stars and who calleth them all by their names for thy portion But Oh! were it possible for thee to hold aside the vail and look into the holy of holies to mount up to the highest heavens and see the royal pallace of this Great King the stately Court which he there keeps the noble entertainment which he there gives to his Friends and Children Couldst thou know the satisfying joy the ravishing delight and the unconceivable pleasure which the spirits of just men made perfect have in his favour and fruition Couldst thou see him as he is there visible like a pure sweet light sparkling through a christal-lanthorn in the glorified Redeemer and know him as thou art known of him then then Reader what wouldst thou think of this God for a portion what poor apprehensions wouldst thou have of that beggarly portion which thou now admirest what dung what dogs-meat would the world be to thee in comparison of this God As Alexander when he heard of the Indies and the riches there divided the Kingdome of Macedonia amongst his Captains so thou wouldst leave the swine of the earth to wallow in the mire of brutish comforts the foolish children of disobedience to paddle in the gutter of sensual waters and wouldst desire that thy portion might be amongst Gods Children and thy heritage amongst his chosen ones Then then Friend all thy love would be too little and
what is it in death that thou art afraid of Is it not a departure the Goal delivery of a long prisoner the sleep of thy body and a wakening of thy Soul the way to bliss the gate of life the portall to Paradise Art thou not sure to triumph before thou fightest by dying to overcome death and when thou leavest thy body to be joyned to thy head The Roman general in the encounter between Scipio and Hannibal thought he could not use a more effectual perswasion to encourage his souldiers then to tell them that they were to fight with those whom they had formerly overcome and who were as much their slaves as their enemies Thou art to enter the list against that adversary whom thou hast long agoe conquered in Jesus Christ and who is more thy slave then thine enemy Death is thine 1 Cor. 3.30 thy servant and slave to help off thy cloaths and to put thee to thine everlasting happy rest Is it the taking down of thine earthly tabernacle which troubles thee Why Dost thou not know that death is the workman sent by the Father to pull down this earthly house of mortality and clay that it may be set up a new infinitely more lasting beautiful and glorious Didst thou believe how rich and splendid he intends to make it which cannot be unlesse taken down thou wouldst contentedly endure the present toyl and trouble and be thankful to him for his care and cost He takes down thy vile body that he may fashion it like to the glorious body of his own Son which for brightness and beauty excels the Sun in its best attire far more then that doth the meanest Star Is it the untying of the knot betwixt body and soul which perplexeth thee It is true they part but as friends going two several wayes shake hands till they return from their journey they are as sure of meeting again as of parting for thy soul shall return laden with the wealth of heaven and fetch his old companion to the participation of all his joy and happiness Is it the rotting of thy body in the grave that grieves thee Indeed Plato's worldling doth sadly bewail it Woe is me that I shall lie alone rotting in the earth amongst the crawling Wormes not seeing ought above nor seen But thou who hast read it is a sweet bed of spices for thy body to rest in all the dark night of this worlds duration mayst well banish such fears Hast thou never heard God speaking to thee as once to Jacob Fear not to goe down into Aegypt into the grave I will go down with thee and I will bring thee up again Gen. 16.4 Besides thy Soul shall never die The heathen Historian could comfort himself against death with this weak cordial Non omnis moriar All of me doth not die though my body be mortal my books are immortal But thou hast a stronger julip a more rich cordial to clear thy spirits when thy body failes thy soul will flourish thy death is a burnt offering when thy ashes fall to the earth the celestial flame of thy Soul will mount up to Heaven Farther death will ease thee of those most troublesome guests which make thy life now so burdensome as the fire to the three children did not so much as singe or sear their bodies but it burnt and consumed their bands so death would not the least hurt thy body or soul but it would destroy those fetters of sin and sorrow in which thou art intangled Nazian Orat. Besides the sight of the blessed God which is the only beatifical vision which at death thy soul shall enjoy Popish Pilgrims take tedious journeys and are put to much hardship and expence to behold a dumb Idol The Queen of Sheba came from far to see Solomon and hear his wisdom and wilt thou not take a step from earth to Heaven in a moment in the twinkling of an eye thy journey will be gone and thy work be done to see Jesus Christ a greater then Solomon Hast thou not many a time prayed long and cried for it hast thou not trembled least thou shouldst miss it hath not thine heart once and again leapt with joy in hope of it and when the hour is come and thou art sent for dost thou shrink back for shame Christian walk worthy of thy calling and quicken thy courage in thy last conflict As the Jewes when it thunders and lightens open their windowes expecting the Messias should come O when the storm of death beats upon thy body with what joy mayst thou set those casements of thy Soul Faith and Hope wide open knowing that thy dearest Redeemer who went before to prepare a place for thee will then come and fetch thee to himself that where he is there thou mayst be also and that for ever FINIS Some Scriptures that are occasionally opened 1 Sam. 30.6 p. 106. 2 Sam. 23.5 p. 64. Ester 7.6 p. 47 48. Job 7. ult p. 67. Psal 11.6 p. 133. Psal 16.5 6. p. 161. Ps 17. ult p. 164. Psal 27.5 p. 111. Psal 91.4 p. 112. Psal 121.4 p. 110. Psal 142.5 p. 110. Eccles 1.2 p. 160. Eccles 8.8 p. 34. Eccles 9.12 p. 136. Isai 25.10 p. 111. Isai 27.11 p. 111. Isai 27.3 p. 110. Isai 40.6 7. p. 14. Zachar. 2.5 p. 110. Habak 3.16 17. p. 124. Matth. 6.21 p. 138. Rom. 15.19 p. 114 115. 1 Cor. 15.57 p. 65 66. 2 Cor. 1.3 p. 123. A Table of the chief heads treated of in the foregoing Book A. AFflictions not to be born without divine help p. 9. The vast difference between sinners and Saints in Afflictions 123 124 125. The more mens affections are crucified to the world they die with the more comfort 88. B. The great folly of men in minding their bodies above their souls Blessedness vide Happiness C. The necessity of an interest in the Covenant of Grace p. 63. The comfort of a Christian in God p. 105 179. The need sinners stand in of Christ p. 63 64 75. The Excellency of Christ p. 73 74. The terms upon which sinners may enjoy Christ p. 78 79. D. Death will seize on all p. 14 15. Neither height nor holiness will excuse from dying p. 13. 39 40. Nor strength in our youth The corruptibility of mans body natural cause of death p. 16 17. Sin the moral and meritorious cause of death p. 19 20. Gods fidelity the supernatural cause of death p. 17 18. Counsel to prepare for death p. 29 30 31. Death is certain p. 34 35. Death is often sudden p. 36 37. Death will try men p. 43 44. 45 46. Death strips men of outward comforts Spiritual enemies busie in an hour of death p. 47 48. When death comes it is too late to prepare p. 40. Death gain to a Christian p. 18 19 182 183. 56 57. The misery of sinners at death p. 50. What is requisite to prepare for death p. 61. to 70. Comfort against the death of Christian friends p. 180.
no labour too great wouldst thou think for such a peerless and inestimable portion How willingly should the Ziba's of the world take all so thy Lord and King would but come into thy soul in peace How earnestly how eagerly wouldst thou cry with Moses after he had known somewhat of Canaan O Lord God thou hast begun to shew thy servant thy greatness and thy mighty hand for what God is there in heaven or in earth that can do according to thy works and according to thy might I pray thee let me go over and see the good land that is beyond Jordan that goodly mountain and Lebanon Lord though others be put off with common bounty let me partake of special mercy though they feed on husks give me this bread of life Let me not for this whole world have my portion in this world but be thou the portion of my cup do thou maintain my lot whatsoever thou deny to me or howsoever thou deal with me give me thy self and I shall have enough Though strangers and enemies to thee scramble for the good things which thou scatterest here below and desire no more yet let me see the felicity of thy chosen rejoyce with the gladness of thy nation and glory with thine inheritance O Friend it is eternal life to know this only true God and Jesus Christ whom he hath sent John 17.3 Were I able to set this God forth in the thousandth part of that grace and glory wherewith he is cloathed as with a garment could I present him to thee in any degree sutable to his vast perfections and give thee eyes to behold him it were impossible but that thou should choose him for thy portion but Alas all the Angels in heaven cannot draw him at length surely then we who are clogged so much with flesh know lesse of this Father of Spirits Simonsdes being askt by Hiero What God was required some time to consider of it and as much more at the end of that time and double at the end of that Of which delay Hiero asked a reason he answered Quo magis inquiro eo minus invenio The farther I search the more I am at a losse There can be no finding God out there being no equal proportion between the faculty and the object If I had been in heaven and seen him face to face I should know him to my perfection but could not know him to his perfections But suppose I had been there and seen those infinite beauties and glories according to the utmost of my capacity yet my tongue would not be able to tell it thee nor thine eares to hear it O what an unspeakable losse am I at now I am speaking of this infinite God! my thoughts run into a labyrinth I am as a little cock-boat floating on the Ocean or as an infant offering to reach the Sun My meditations please me exceedingly O how sweet is this subject I could dwell in this hive of honey and happiness Lord let me whilst I have a being How pleasant are thy thoughts to me O God thou true Paradise of all pleasure thou living Fountain of felicity thou original and exact pattern of all perfections how comely is thy face how lovely is thy voice While I behold though but a little of thy beauty and glory my heart is filled with marrow and fatness and my mouth praiseth thee with joyful lips My soul followeth hard after thee O when shall I come and appear before thee When wilt thou come to me or when rather will that blessed time come that I shall be taken up to thee Sinners misse thee walking in the mist of ignorance Ah did they know thee they would never crucifie the Lord of glory When they come once into that blackness of darkness where they shall have light enough to see how good thou art in thy self and in thy Son to immortal souls and to see their misery in the losse of an eternal blessed life how will they tear their hairs and bite their flesh and cut their hearts with anguish and sorrow for their cruel folly and damnable desperate madness in refusing so incomparable and inestimable a portion Saints blesse themselves in thee and rather pity then envy the greatest Potentates who want thee for their portion having not seen thee they love thee and in whom though now they see thee not yet believing they rejoyce with joy unspeakable and full of glory But Reader Whither doe I wander I confesse I am a little out of my way but I wish as Austin when preaching forgat his subject he was upon and fell to confute the Manichees by which meanes Firmus at that time his Auditor was converted so that my going a few paces astray may be instrumental to bring thee home What shall I say unto thee or wherewith shall I perswade thee Could I by my prayer move God to open thine eyes as the Prophet did for his servant 2 Kings 4. to see the worth and worthinesse the love and lovelinesse of this portion thou shouldst not an hour longer be alienated from the life of God through the ignorance that is in thee But be of good comfort Read on he that made the seeing eye is willing to open the eyes of the blind and thou mayst possibly before thou art come to the end of the book meet with that eye-salve of the Sanctuary which may doe the work What I have farther to offer to thee in relation to this choice shall be to encourage thee to it by four properties of this portion In the handling of which I shall put the world in one scale with all its mines of gold and allow them as many grains as can be allowed them and put this One God in the other scale and then leave thy own reason to judge which scale is most weighty CHAP XVIII God is a satisfying and a sanctifying portion Motives to choose God for our portâ—on God is satisfying FIrst God is a satisfying portion The things of this vvorld may surfet a man but they can never satisfie him Most men have too much but no man hath enough As ships they have that burden vvhich sinks them vvhen they have room to hold more He that loveth silver is not satisfied with silver nor he that loveth gold with increase Eccles 1. Worldlings are like the Parthians the more they drink the more they thirst As the melancholy Chymist they vvork eagerly to find the Philosophers stone rest and happiness in it though they have experience of its vanity and it hath already brought them to beggary The world cannot satisfie the senses much lesse the soul The eye is not satisfied with seeing nor the ear with hearing As the Apes in the story finding a Gloworm in a frosty night took it for a spark of fire gathered some sticks and leaped on it expecting to be warmed by it but all in vain so men think to find warmth and satisfaction in creatures but they are as the