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
of Jupiter who had his vessels of good and bad things by him out of which he gave to all persons according to his pleasure so also they prescribe for its removal many cures though generally their medicines like weak lenitives did only move and stir not remove or purge away the distemper Their receits were all of Kitchin Physick such as grew in Natures Garden when those drugs which do work the cure must be fetcht from far Hos D us quos probat quos amat indurat recogno cit exercet Eos autem quibus indulgere videtur quibus parcere venturis malis servat Errat s enim si quem judâ—catis exceptum Veniâ—t ad illum diu felicem sua portâ—o qu squis videtur d smissus esse dilatus est Seneca in lib. Quare bonis viris mala accidant cum sit providentia cap. 14. I confess the Master of Moral Philosophy whom I most admire of all Heathen seemeth to harp upon the same string with the Psalmist Those saith he whom God approveth and loveth he exerciseth and afflicteth Those whom he seemeth to spare he reserveth for future sufferings But an ordinary capacity may perceive by the Treatise though there be many excellent things in it how far the Moralist came short of Christianity It is also without question that his sight was not so good as to look into the other world and there to see the eternal pains of the evil and pleasures of the good which vision did allay the storm in the Prophets spirit He tells us indeed that vicious persons are not dismist only their punishment is delayed but to him this life was the time and this world the place of their execution That which did asswage those boistrous Waves which threatned to swallow up the soul of the Psalmist was the different conclusion of the Saints and sinners conversations By faith he foresaw that the whole life of a wicked man was but a Tragedy though its beginning might be chearful yet its ending would be mournful though their power were great on Earth for a time yet their portion should be in the lowest Hell to eternity Vntil I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castest them down into destruction How are they brought into desolation as in a Moment they were utterly consumed with terrors v. 17 18 19. They are but exalted as the Shell Fish by the Eagle according to the Naturalists to be thrown down on some Rock and devoured Their most glorious prosperity is but like a Rainbow which sheweth it self for a little time in all its gaudy colours and then vanisheth The Turks considering the unhappy end of their Visiers use this Proverb He that is in the greatest Office is but a statue of Glass Wicked men walk on Glass or Ice thou hast set them in slippery places on a sudden their feet slip they fall and break their Necks Oh the sad reckoning which they must have after all their merry meetings Though their sweet morsels go down pleasantly here yet they will rise in their Stomacks hereafter The holy Prophet saw also that Saints after their short storm should enjoy an everlasting calm Thou shalt guide me by thy counsel and afterwards receive me to glory v. 24. As the Pillar of fire by Night and cloud by Day thou wilt march before and direct me through the Wilderness of this World till I come to Canaan Thirdly His Carriage after it 1. In an holy Apostrophe or conversion to God Whom have I in Heaven but thee and there is none on Earth that I desire besides thee What though ungodly persons abound in sensual pleasures yet I have infinitely the better portion They have the streams which run pleasantly for a season but will shortly be scorcht up but I have the Fountain which runneth over and runneth ever If they like Grashoppers skipping up and down on earth have their Notes what Tune may I sing who am mounting up to Heaven and enjoy him who is unspeakably more desirable then any thing yea then all things either in Heaven or earth CHAP. II. The Interpretation of the Text and the Doctrine That mans flesh will fail him IN an Heavenly position concerning his happiness in God my flesh and my heart faileth me but God is the strength of my heart and my portion for ever In reference to which I shall First Open the Terms Secondly Divide the Text Thirdly Raise the Doctrinal truths The opening of the Words My flesh and my heart faileth me Some take the Words in a spiritual others in a civil others in a natural sense Amongst them who take it in a spiritual sense some Expositors take it in an evil others in a good sense Abbot in loâ— They who take the expression in a bad sense take it to be a confession of his former sin and to have relation to the Combat mentioned in the beginning of the Psalm between the flesh and the spirit as if he had said I was so surfeited with self conceitedness that I presumed to araign divine actions at the bar of humane reason and to judge the stick under Water crooked by the eye of my sense when indeed it was streight but now I see that flesh is no fit Judge in matters of faith that neither my flesh nor heart can determine rightly of Gods dispensations nor hold out uprightly under Satans temptations for if God had not supported me my flesh had utterly supplanted me My flesh and my heart faileth me but God is the strength of my heart Flesh is sometime taken for corrupt nature Gal. 5.13 First because t is propagated by the flesh John 3.6 Secondly because t is executed by the flesh Rom. 7.25 Thirdly because corruption is nourished strengthned and increased by the flesh 1 Joh. 2.16 They who take the words in a good sense do not make them look back so far as to the beginning of the Psalm but onely to the Neighbour verse The Prophet say they having passionately fixt his heart on God as the most amiable object in Heaven and earth v. 25. was transported therewith so excessively and carried out in holy sallies after him so vehemently that he was ready to sink and swoon away his spirits were ready to expire through the exuberancy of his love to and longings after the blessed God The weak cask of his body was ready to break and not able to hold that strong and spiritual wine My flesh and my heart faileth me I am so ravished with delight in and so enlarged in desires after this infinitely beautiful object that there is no more spirit in me I am sick yea if God should not appear the strength of my heart should die for love 2. They who expound the words in a civil sence as I may say affirm the sentence to refer to the Psalmist sufferings He had a good rod instead of a good piece of bread for his
with his words but in a Battel t wil appear how he can handle his Sword Many flourish with their colours when they know their enemies to be far enough off woh change their countenances when they meet them in the field In thy life time thou art walled in and lyest warm in the confluence of creature-comforts no visible Enemy appeareth against thee but when this Champion sheweth himself bidding thee defiance and offering to fight with theef or thy soul and Saviour and Heaven and happiness at the sight of whom the hearts of Kings and Captains have melted like grease before the Sun then then thou wilt perceive what mettle thou art made of whither thou hast the faith and spirit of a David and canst encounter him in the Lord or no. Now thou art a Vessel in the Harbour and so art kept above Water though several things are wanting but when thou launchest into the Ocean the boysterous Waves and tempestuous Winds will soon discover thy leaks and tell thee what is lacking It s like enough thou hast some armour with which thou hopest to defend thy self against the stroaks of death but know for a truth that Death will stab thee through all thy Paper Shields of profession priviledges and performances since thou art a stranger to Christ and the power of godliness Thy life is like the letting down a Fishermans net thy death as the drawing up of this Net while the Net is down a man cannot tell certainly what he shall catch for the Nets may break the Fish may escape whilst thou livest it s not so evident what thine aim is or what thine end shall be but at thy Death when the Net shall be drawn up then thou wilt see what draught thou hast made Though godly men at their Deaths may look up to the Lord of life and say At thy word we have let down our Nets and caught abundantly we fished for holiness and have caught happiness fished for grace and have caught glory and honour and immortality and eternal life yet when the Net of thy life cometh to be drawn up thou mayst say with Peter Lord I have fished all Night all my life time and have caught nothing I fished for honours and pleasures and riches and I have caught nothing but the Weeds of wrath and damnation I blessed my self many a time like the vain confident Husbandman in the goodly shew which my Corn made on the ground but now the threshing time is come I find nothing but Straw and Chaff vanity and vexation It must needs be a trying hour upon this twofold account 1. Because all thy temporal mercies will then leave thee When the hand of death shakes the tree of life all those fair blossoms will fall off We brought nothing into the World and it is certain that we shall carry nothing out of this World 1 Tim. 6.7 The Hedghog gets to a pile of Apples and gathers as many as she can up upon her prickles but when she comes to her resting place her Hole she throweth them all down and carryeth not one in with her Thus men walk in a vain shadow and disquiet themselves in vain heaping up riches which die with them naked they come into the World and naked they go out of the World Plutarch wisely compareth great men to Counters which one hour stand for thousands and the next hour for nothing Hermocrates being unwilling that any man should enjoy his estate after his death made himself in his Will his own heir Athenaeus reports of a covetous Wretch that on his Death-bed swallowed many peices of Gold and sowed up others in his coat commanding that they should be buried with him but who doth not laugh at such folly In that storm of death all thy glory and riches which thou hast taken such pains and wrought so hard for must be thrown overboard As the Great Sultan hath an officer to search all persons that come into his presence and take away all their Weapons so the great God by his Messenger Death will search thee and take away all thy wealth In that day the Crowns of Princes and Shackles of Prisoners the Russet of Beggers and Scarlet of Courtiers the Honours and Offices of the Highest the Meat and Drink and Sleep and Mirth of the Lowest must be laid by As it was said of Sarah It ceased to be with her after the former manner so the time will come that it may be said of thee It ceaseth to be with him after the former manner Now thou canst relish thy food and delight in thy friends ravish thine Ears with melodious sounds and thine eyes with curious sights rejoyce in things of naught and be Titled with vanity and nothing but when Death comes t will cease to be with thee after the former manner Now thou pleasest thy self in thy lovely Relations and pridest thy self in thy stately possessions these weak props preserve thy spirit from sinking at present but Ah what will become of thee when they shall all be taken away from thee when thou shalt bid thy Wife and Children and Friends Farewell for ever and say to thy House and Lands and Credit and Sports and Pastimes Adieu to Eternity or as dying Pope Adrian did O my soul the loving Companion of my body thou art going into a solitary place where thou shal never never more take pleasure At the hour of Death thy most costly jewels and most pleasing delights will be as the Pearl in an Oyster not thy priviledge or perfections but thy disease and destruction When those carnal comforts are gone thy spiritual comforts if thou hast any will be known When the hand which held thee up by the Chin and kept thee above Water is taken away thy own skil in swimming will be discovered When the vertue of those Cordials which supported thy spirits for a time is spent t will appear whither Nature hath any strength or no. 2. Because thy spiritual enemies will then assail thee Those Adversaries which before were hid and lay lurking as it were under the Hedge will then appear openly and wound thee to the very heart Thy sins will then assault thee When the Prisoner appeareth before the Judge then the Evidence is produced and the Witnesses which were never before thought of shew themselves When thou goest to stand before the Judge of the whole Earth thy sins will bear thee company In the Night of Death those frightful Ghosts will Walk Thy Lusts which are now Lyons Dormant will then be Rampant Thou mayst say to Death as the Woman to the Prophet Art thou come to call my sins to remembrance and to slay my Son Art thou come to call my sins to remembrance and to slay my soul While the Hedgehog walketh on the land she seemeth not so uncomly but when she sprawleth in the waters her deformity appeareth Whilst men walk up and down they usually look in false glasses and judge themselves fair because some may
calamity cursed the day wherein he was born and the Messenger that brought tidings of his birth and desired to dye rather then to endure it whom wilt thou curse or rather whom wilt thou not curse when under the sense of eternal misery surely thou wilt seek for death but not find it dig for it but t will flee from thee Though Judas could make himself away out of the Hell he had on earth yet he cannot out of the Hell he hath in Hell When thou diest thou art stated by God himself and there is no appeal from this Judge nor reversing of his judgement It is the observation of the School-men that what befel the Angels when they sinned that befals every wicked man at Death the Angels upon the first act of sin were presently by God himself stated in an irrecoverable condition of misery so wicked men upon the last act of their lives are fixt as to their eternal woful estates It is appointed for all men once to dye and after Death the judgement Sixthly The felicity of the prepared Sixthly Dost thou know the felicity which upon thy death thou shouldst enter into if thou wert prepared for it As the Good House-wife looketh for Winter but feareth it not being prepared for it with double cloathing so thou mightest expect Death but not fear it being prepared for it with Armour of proof Syrens some write screech horribly when they dye but Swans sing then most sweetly Though sinners roar bitterly when they behold that Sea of scalding Lead in which they must Swim naked for ever yet thou shouldst like the Apostle desire to depart wish for that hour wherein thou should lose Anchor and sail to Christ Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvere Anchorum A Metaphor from a Ship at Anchor importing a sailing from this present life to another Port So the Syriack Chrysostom Beza Erasmus and others take it as the word signifieth Thy dying day would be thy Wedding day as the Martyrs called theirs wherein the fairest of ten thousand and thy soul now contracted should be solemnly espoused together As frightful a Lyon as Death is to others that their souls are fain to be torn from their bodies thou mightest like a weary Child call to be lay'd to bed knowing that t wil send thee to thine everlasting happy rest Bene mori est libenter mori Seuec. Epist 61. If it be an happy Death to dye willingly as the Moralist affirmeth thou shouldst give up the Ghost and be a Voluntier in that War Nature teacheth that Death is the end of misery but grace would teach thee that Death would be the beginning of thy felicity it could not hurt thee Death among Saints drives but a poor Trade it may destroy the body and when that is done it hath done all its feats like a fierce Mastiff whose Teeth are broken out it may bark and tear thy tottered coat but cannot bite to the bone This Bee fastened her sting in Christs blessed body and is ever since a drone to his Members Though the wicked are gathered at Death as the Rabbins sense that place Gather not my soul with sinners let me not dye their deaths Psa 26.9 as sticks that lye on the ground for the fire or as Grapes for the winepress of Gods fury yet thou shouldst be gathered according to the Hebrew Isa 57.2 as Women do cordial flowers to candy and preserve them Nay Death would exceedingly help thee Plutarch saith that strong bodies can eat and concoct Serpents Thou mayst like Samson fetch meat out of this Eater and out of this strong Lyon sweetness Death ever since it walked to Mount Calvary is turned to beleivers into the gate of life Nihi non à diis im nortalibus vita erepta est sed mors donata est Cicer. lib. 3. de Orat. An Heathen could say Life is not taken away from me by the immortal Gods but Death is given to me meaning as an act of grace and favour Much more may a Christian esteem Death which puts an end to his trials and sins and troubles a priviledge rather then a punishment Blessed are they that dye in the Lord they rest from their labours Rev. 14.13 When sickness first gives thee notice that death is at hand thou mightest make the servant welcome for bringing thee the good news of his approaching Master Thy heart may leap to think that though thou art like Peter now bound in the fetters of sin and Imprisoned amongst sinners yet the Angel is coming who will with one blow on thy side cause thy shackles to fall off open the Prison Doors and set thy soul into the glorious liberty of the Sons of God When this Samuel is come to thy gate thou needest not as the Elders of Bethlehem tremble at his comming for if thou askest the Question Comest thou Peaceably He will Answer Yea Peaceably I am come to offer thee up a sacrifice of a sweet smelling savour acceptable to God in Jesus Christ the pale face of death would please thee better then the greatest beauty on Earth When thou lyest on thy dying bed and Physitians had given over thy body Christ would visit and give thy soul such a Cordial that thou mightest walk in the valley of the shadow of Death and fear none ill How willingly mayst thou part with the militant Members of Christ for the Triumphant Saints How chearfully mayst thou leave thy nearest Relations for thy dearest Father and Elder Brother how comfortably mayst thou take thy leave of all the riches honours and pleasures of this life knowing that though Death cometh to others with a Voider to take away all their fleshly comforts and carnal contentments nay all their hopes and Happiness and Heaven and hereby when they break at death they are quite bankrupts for ever yet it is to thee onely a servant to remove the first course of more gross fare of which thou hast had thy fill and to make way for the second which consisteth of all sorts of dainties and delicates When thy soul was ready to bid thy body good night till the morning of the resurrection thou mightst joyfully commit thy body to the grave as a bed of spices and shouldst see glorious Angels waiting on thy soul and carrying it as Eliah in a Triumphant Chariot into Heavens blessed Court. There thou shouldst be saluted by the noble Host and celestial quire of Saints and Angels welcomed by the Holy Jesus and gracious God in the fruition of whom thou shouldst be perfectly happy for ever and ever If there were so much joy in Heaven at thy repentance when thou wert but set into the way what joy will there be when through so many hazards and hard-ships thou art come to thy journeys end Thus friend wert thou but prepared Death would be to thee a change from a prison to a Pallace from sorrows to solace from pain to pleasure from heaviness to happiness Thy Winding-sheet would
these two particulars which are more worth then the whole World that thou mayst see how willing I am to be instrumental for thy welfare I shall come up a little nearer and closer to thee O that I did but know what savoury spiritual meat thou lovest most if possible I would provide it for thee and set it before thee that thou mightest eat and thy soul might bless God before thou diest In order to thy eternal good I have a special offer to make to thee from the blessed God and that is of a Marriage with his onely Son the Lord Jesus Christ I am this day sent to thee as his Ambassadour with full instructions to wo in his behalf that I might present thee a chast Virgin unto Christ thou needest not doubt of my authority for in the Scriptures thou mayst read my Commission and credential letters which may give thee full security and satisfaction against all jealousies and suspitions which can possibly arise in thy breast Thou needest not question Gods reality in the tender of so great a fortune to thee notwithstanding all thy unworthiness for he sent his Son so great a journey as from Heaven to Earth to marry thy nature on purpose that he might be Married to thy person and hath caused him already to be at infinite cost in providing glorious attire and precious Jewels out of Heavens Wardrobe and Cabinet that thou mightest be adorned as is fit for the Spouse of so great a Lord nay he himself hath sent thee his picture of greater value then Heaven and Earth drawn at length and to the life in the Gospel in all his royalty beauty and glory to try if thou canst like and love his person Friend look wishly on him consider his person He is fairer then the Children of men he is the express Image of his Fathers person Thy beloved O shall I call him so is white and ruddy the fairest of ten thousands he is altogether lovely nothing but amiableness none ever saw him but were enamoured with him Veiw his Portion He is Heir of all things All power is given to him in Heaven and Earth I know thy poverty but there are unsearchable riches in Christ yea durable riches and righteousness Thou art infinitely in debt and thereby liable to the arrest of Divine Justice and eternal Prison of Hell but I must tell thee the revenues of this Emperour are able to discharge the debts of millions of Worlds and to leave enough too for their comfortable and honourable subsistance to all eternity Behold his Parentage He is the onely begotten of the Father full of grace and truth the eternal Son of God As there is incomparable beauty and favour in his Person and inestimable riches and treasure in his Portion so there is unconceivable dignity and honour in his Parentage for he is the onely natural Son and Heir of the most high God For thy further quickening He is thy near Kinsman bone of thy bone and flesh of thy flesh Gen. 24.4 5. and so hath right to thee God hath given his Stewards a command as Abraham his servant not to take a Wife to his Son of the Daughters of the Canaanites from among the evil Angels but to go to his Sons own Country and kindred and to take a Wife for him among the Children of men Friend thou hast heard the errand about which I am sent to thee I hope there is such an Arrow of love darted into thy heart from the gracious eyes and looks of this Lord of glory that thou art wounded thereby and beginnest of a sudden to be taken with him and to wish O that I might have the honour and happiness to become the Bride of so lovely a Bridegroom that this King of Saints would take me a poor sinner into his bed and bosome Thou sayst as Abigal when David sent to take her to Wife Behold let thine hand-maid be a servant to wash the feet of the Servants of my Lord I am unworthy to be his Spouse If it be thus with thee I see that thy affections are already entangled and for thy comfort know that he is not of the number of them who when they have gained others good will then cast them off Onely it will be needful that thou understand what he requires of thee to avoid all future jars and differences plain dealing is never more necessary then in Marriage those that by dawbing have hudled up Matches in hast have found cause enough to repent at leisure I shall propound two Arguments for thy encouragement Motives to the best match and then demand thy agreement to two Articles upon which and no other this Match can be concluded First The necessity of it Consider the necessity of thy Acceptance of Christ for thy Husband It is impossible to obtain Heaven for thy Joynture but by Marrying with him who is the Heir It may be like him in Ruth Chap. 4. Vers 2 3 4. whom the Spirit of God thought unworthy to be named thou art ready for the band the portion but unwilling to marry the person thou art forward to be pardoned adopted and saved but backward to take Jesus Christ for thy Husband least thou shouldst lose thy sinful pleasures and thereby mar in thy Opinion a better inheritance But know of a certain as Boaz told him What day thou buyest the field thou must Marry the owner of it What day thou gainest the invaluable priviledges of the Gospel thou must Match with Christ the Purchaser and owner of them There is no gaining the precious fruit but by getting the Tree that bears it Indeed thy Marriage with him is so fruitful a blessing that thou needest no more Forgiveness of sins the love of God peace of conscience joy in the Holy Ghost eternal life every good thing all good things are in the Womb of it thou canst not imagine what a numerous posterity of Barnabasses of sons of consolation would be the effect and issue of such a Wedding but it is so needful a blessing that without it thou art compleatly and eternally woful beware O beware how thou refusest so good an offer for thou art in the same condition with the Woman taken captive by the Jews Deut. 21. either to marry or dye either to match with Christ or be damned for ever Gods clemency in its offer Secondly Consider Gods clemency and condescention in tendering thee so great a fortune Kings on Earth will not stoop so low unless necessity force it as to match their onely Sons with their Subjects though he and they are of the same make and mould if they do it is with the highest Families with such among them as sparkle most with the Diamonds of birth breeding beauty riches and glory but hear O Heavens and be astonished O Earth wonder O Reader at this low stoop of the infinite God He is willing nay earnest that his onely Son and Heir the King of Kings should marry with
his creature between whom and him there is an infinite distance and disproportion nay not with the Noblest House among those creatures not with Angels those heavenly Courtiers He is their Head not their Husband though by matching with them he had matched somewhat more like himself but with sinful polluted Dust and Ashes That our spiritual souls should be joyned to our earthly bodies is much yet here is some proportion both are limited created beings but that God should marry with Man is infinitely more It s said of the King of Babylon that he lifted up the head of Jehojachin out of Prison and spake kindly to him and changed his Prison Garments and set his Throne above the Throne of the Kings that were with him 2 Kings ult cap. 27 28 29. Man was a poor Prisoner bound and fettered with his own corruptions kept up close by the Devil his Jaylor and condemned to suffer the pains of eternal death but loe the Philanthropy and kindness of God he sendeth his onely Son to open the Prison Doors having first satisfied the Law for the breach of which they were cast in and removed its curse which was as a Pad-Lock on the Prison Gate to to keep it fast set the poor captives at liberty change their nasty Prison weeds and to exalt their nature above the nature of glorious Angels by marrying it to himself Canst thou find in thy heart Friend to abuse such Matchless Grace and Favour Is not that begger mad that should refuse the real offers of a Match from a Gracious Emperour Shall Majesty thus stoop to Misery in vain I must tell thee its infinite abasement in God thus to make suit to thee but it s the highest preferment thou art capable of nay such as it had been blasphemy to have desired it had not God offered it to close with him I come now to the Articles of this Marriage which truely are no more then thou requirest of thy own wife if thou hast any and therefore thou canst not but think them reasonable I shall propound them to thee in these two Questions First Art thou heartily willing to take Jesus Christ for thy Saviour and Soveraign Canst thou love him with the hottest superlative love as thy Husband Its one thing to love a man as a Friend and another thing to love him as thy Husband canst thou give him the keys of thy heart and keep thy affections as a fountain sealed up from others and opened onely for him and in subordination to him Wilt thou honour him with the highest honour as thy Lord submitting to his spirit as thy guide and to his laws as thy rule Is thy soul so ravished with the beauty of his person the excellency of his promises and the equity of his precepts that thou darest promise through his strength to be a loving faithful and obedient wife Have the hot beams of that love which have been darted forth from this Sun of Righteousness as the rays of the Sun united in a glass turned thee into a flame that thy heart is now ascending and mounting to Heaven where thy Beloved is and thou canst no more live without him then thy body without thy soul Art thou willing to be sanctified by his spirit that thou mightest be prepared for his bosome and embraces and to be saved alone by his merits as the onely procuring cause of all thy hopes and happiness Wilt thou take him for better and for worse for richer and for poorer with his cup of affliction as well as his cup of consolation with his shameful Cross as well as his glorious Crown chosing rather to suffer with him then to reign without him to dye for him then to live from him Such as marry thou knowest must expect trouble in the flesh Christianity like the Wind Caecias doth ever draw clouds and afflictions after it but thy future glory and pleasure will abundantly recompence thee for thy present pain and ignominy Secondly Wilt thou presently give a bill of Divorce to all other lovers and keep the bed of thy heart wholly for him Shall the evil of sin never more have a good look from thee but as Ammon served Tamar shall the hatred wherewith thou hatest those filthy strumpets with whom thou hast had cursed dalliances and committed spiritual fornication be greater then the love wherewith thou hast loved them Canst thou pack away the bond-woman and her son and these things not at all be greivous in thy sight that thy whole joy and delight may be in and all that thou art worth preserved for the true Isaac Shall this Sun reign alone in the Heavens of thy heart without any Competitour As when a Dictatour was created at Rome there was a supersedeas to all other authority so if Christ be exalted in thy soul there must be a cessation of all other rule and power Christ will not be a King meerly in dirision as the Jews made him nor as the stump of Wood was to the Frogs in the Fable whom every lust may securely dance about and provoke These are the terms upon which this match so honourable and profitable is offered to thee give up an hearty Yea to these two equitable Articles and thou art made for ever Refuse it and thou art miserable above all apprehensions and beyond Millions of ages even to all eternity What sayst thou to it Shall I put the same Question to thee which they put to Rebekah Wilt thou go with this Man In thy denyal there is no less then eternal Death Methinks the thoughts of that fire and Brimstone should force thee to flye to this Zoar In thy unfeigned hearty acceptance there is no less then Heaven and eternal life What wouldst thou not do to continue natural life What then shouldst thou not do or suffer for eternal life It may be thou desirest time to consider of it as Rebekahs Mother thou art willing to the match but wouldst not have it yet concluded Austin bewails it in himself that when God was drawing him to Christ his carnal pleasures represented themselves before his eyes Saying What wilt thou leave us for ever and shall we be no more with thee for ever And then he threw himself down and weeping cryed out O Lord how long how long shall I say to morrow why not to day Lord why not to day Why should there not be an end of my sinful life this hour But beleive it delays are dangerous especially in works of such weight If thou answerest as Rebekah did I will go Chear up poor soul what ever thy course or carriage hath been thy Husband is able and willing to pay all thy scores were they a million for a mite and come forth behold thy beloved in his imbroydery and glory see how his Arms are stretcht out to embrace thee his Lips are ready to kiss thee O what a look of love he giveth thee sure I am thou art more in his heart then in thine own
little dost thou think what Rings and Robes what dainties and delicates what grace and mercy and peace he provided on purpose against the return of thee a wandring prodigal Thou needst now no longer run a score with the World for any of its course carnal fare thy beloved will entertain thee at his own table with curious and costly feasts thou shalt have bread to eat which the world knows not of If dangers and evils pursue thee thou hast thy City of refuge at hand wherein thou mayst be secure from the fear and fury of men and Devils T will be life to thee now to think of Death thou mayst lift up thy head with joy when that day of thy redemption draweth nigh Death will give thee a writ of ease both from sin and sorrow then thy Indentures will expire and thy soul be at liberty Thou hast now taken in thy full lading for Heaven and mayst therefore call like a Merchant that hath all his goods on shipboard to the Master of the Vessel to hoise up sail and be gone towards thy everlasting harbour O how may thy heart revive with old Jacobs to see those wagons which are sent to fetch thee to thy dear Jesus for thou knowest that he is Lord of the Countrey and able to make thee welcome when thou comest thither Now thou art present in the body and so absent from the Lord but then thou shalt ever ever be with the Lord but if thou refusest so great and so good an offer chusing slavery to the flesh before this Christian liberty and resolving as many wicked ones do rather to be free for many Harlots then to take one Wife rather to love and serve divers lusts and pleasures then to be wedded to Jesus Christ go on take thy course but be confident that thy fleshly life like the head of Polypus though pleasant at present will afterwards cause troublesome sleep and frightful Dreams If thou intendest to lanch into the Ocean of eternity without this Pilot the blessed Saviour who alone can steer the Vessel of thy soul amidst those dangerous shelves and sands aright and the ballast of grace not regarding what passage thou hast nor at what Port thou arrivest in the other World whether Heaven or Hell prepare thy self to take up thine eternal lodging amongst frightful Devils and to bear thy part in the endless yellowings and howlings of the Damned and know withal to thy terror that this very tender of grace will one day like Joabs Sword to Abner stab thee under the fift rib cut thee to the very heart and like a mountain of Lead sinck thee deep into that Ocean of wrath when thou shalt have time enough to befool thy self for refusing so good an offer and where thou shalt be tormented day and night for ever and ever I have this day set before thee life and death blessing and cursing therefore chuse life that both thou and thy seed may live That thou mayst love the Lord thy God and that thou mayst obey his voice and that thou mayst cleave unto him for he is thy life and the length of thy days Deut. 30.19 20. CHAP. VIII The Second Exhortation To the serious Christian shewing how a Saint may come to dye with courage I Shall now speak in this Use of Exhortation to the Serious Christian If thy flesh will fail thee so fortifie thy Spirit 2. Exhortation To the serious Christian to be valiant in Death that thou mayst give the flesh a chearful farewel Thy care must be to dye with courage A good Souldier in all his Armour may be daunted at the sight of that Enemy whom he meeteth on a sudden Mary was troubled at the sight and sayings of that Angel which brought the best news that ever the world heard Luk. 1. T is true thou canst never dye before thou art ripe for Heaven but thou mayst dye in some sence before thou art ready in thy own apprehensions to leave the earth Many go to Heaven certainly who go not to Heaven comfortably Tertul. de Spectat cap. 1. It was Tertullians character of the Christians in his time that they were Expiditum morti genus A sort of people prepared for death When a son hath loytered in the day he may well be affraid to look his Father in the face at night but when he hath laboured faithfully he may come into his presence without fear Though he that is sober at home be more ready to put off his cloaths and go to sleep then he that is drinking and vomiting in a Tavern yet even this man may think of some business which he neglected in the day time that may make him unwilling to lye down Surely somewhat is the cause that the children of God are so unquiet when night cometh and so many of them go wrangling to bed Christian I would in a few words direct thee how thou mayst put off thy earthly Tabernacle as chearfully as thy cloaths and lye down in thy grave as comfortably as ever thou didst in a bed of Down It is thy own fault if thou dost not keep such a good fire all day I mean Grace so flaming on the hearth of thy heart that thou mayst encrease it at night and so go warm to bed even to thy Eternal Rest The first Means Take heed of blotting thy Evidences for Heaven Darkness we know is very dreadful 1 Blot not thy evidences for Heaven when men by great or willful sins have so blurred the deeds which speak their right to Heaven that they cannot read them no wonder if being thus in the dark they are affraid to leave the earth It is reported of good Agathon Doroth Doct. 2. that when death approached he was much troubled whereupon his friends said unto him What dost thou fear He answered I have endeavoured to keep the commandments of God but I am a man and how do I know whether my works please God or no for other is the judgement of God and other is the judgement of men He must needs be troubled to be removed from present pleasures who knoweth not that he shall go to a better place Twenty pounds a year certain is counted better then and a man will be unwilling to part with it for forty pounds a year that is doubtful It is assurance onely of a better life which will carry the soul with comfort through the bitter pangs of death Hence it was that Job called so frequently and cried so earnestly to be laid to bed O that I might have my request that God would grant me the thing that I long for even that it would please God to destroy me that he would let loose his hand and cut me off then should I yet have comfort Let him not spare for I have not concealed the words of the holy one Job 6.8 9 10. Job had lived with a good conscience and therefore feared not to dye with great comfort His fidelity to God
as if it had been his Father and made no more of dying then of falling into the Armes and embraces of his Mother or Sister Moses at first started back at the sight of the Serpent but when he had handled it a little t was turned into a rod and nothing frightful to him There is a story of an Ass called Cumanus Ass which jetting up and down in a Lyons skin did for a time much terrifie his Master but afterwards being descried did much benefit him Thou art fearful possibly Reader of this beast supposing it to be a roaring Lyon but come up to it and thou wilt find it but an Ass in the skin of a Lyon and such a one as will be no way hurtful but many ways helpful to thee What is this Bugbear Death which thus frights thee Is it not the Paranymphus which presenteth thy faithful soul to thy beloved Husband Is it not a leaving the World and a going to thy Father Is it less then a kiss of Gods lips The indulgent parent will take the babe into her Arms and with many kisses lay it in her lap when its falling asleep The Chaldee Paraphrase tell us Moses dyed with a kiss of the Lords mouth Deut. 34.5 Will it not be the funeral of all thy corruptions and crosses and the resurrection of all imagiable delights and comforts Didst thou but know this friend more thou wouldst not be so shie of its company The Roman used their youth to gladiatory fights and bloody spectacles that acquaintance with them before-hand might make them less troubled in Wars with their enemies Philostrates lived seven years in his Tomb before his death that his bones might be the better known to his Grave Accustom thy self to the thoughts of death thy change thy translation to bliss thy entrance into Heaven and when it comes his Errand being known so well before he will be welcome Mithridates by accustoming his body to poison turned it into good nourishment Use thy soul to the thoughts of Death and though it be worse then poison to others t will be pleasant and profitable to thee CHAP. IX The Second Doctrine That God is the Comfort of a Christian with the grounds of it His happyness is in God I Proceed now to the second Doctrine from the second part of the Text the Saints comfort But God is the strength of my heart and my portion for ever That the comfort of a Christian in his saddest condition is this That God is his portion The Psalmists condition was very sad his Flesh failed him The second Doctrine that the comfort of a Christian in his saddest condition is that Go◠is his portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. de Ju. Se. cap. 3. Mans Spirit often decayes with his flesh The Spirits and blood are let out together His Heart fell with his flesh but what was the strong cordial which kept him from swooning at such a season Truly this But God is the strength of my heart and my portion for ever Aristotle affirmeth of the Tortoys that it liveth when its heart is taken away The holy man here liveth when his heart dyeth As the Sap in winter retreateth to the root and there is preserved so the Saint in crosses in death retireth to God the Fountain of his life and so is comforted David when his Wives were captivated his wealth plundred and his very life threatned for the Souldiers talked of Stoning him was doubtless in a very dreadfull estate one would have thought such an heavy burden must needs break his back but behold the joy of the Lord was his strength But David encouraged his heart in the Lord his God 1 Sam. 30.6 When the Table of earthly comforts which for a long time at best had been but indifferently spread for him was quite empty he fetcheth sweet-meats out of his Heavenly Closet But David encouraged his heart in the Lord his God Methodius reporteth of the Plant Pyragnus that it flourisheth in the flames of Olympus Christians as the Salamander may live in the greatest fire of affliction at this day And as the three Children may sing when the whole world shall be in a flame at the last day They are by the Spirit of God compared to Palm-trees Psalm 92.12 which though many weights are hanging on the top and much drought be at the bottom are neither say some Naturalists born down nor dried up This nightingale may warble out her pleasant notes with the sharpest thorne at her breast The onely reason which I shall give of the Doctrine Reason of the Doctrine because God is his happiness is this Because a Godly man placeth his happiness in God It s natural to the creature in the mid'st of its sufferings to draw its comfort and solace from that pipe whether supposed or real happiness All things have a propensity towards that in which they place their felicity If a stone were lay'd in the Concave of the Moon though air and fire and water are between yet it would break through all and be restless till it come to the earth its centre Asutable and unchangeable rest is the onely satisfaction of the rational creature All the tossings and agitations of the soul are but so many wings to carry him hither and thither that he may find out a place where to rest Let this Eagle once find out and fasten on the true carcasse he is contented as the needle pointing to the North though before in motion yet now he is quiet Therefore the Philosopher though in one place he tells us that delight consisteth in motion yet in another place tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it consisteth rather in rest Happinese is nothing but the Sabbath of our thoughts and the satisfaction of our hearts in the fruition Eth. lib 7. cap. ult of the chiefest good According to the excellency of the object which we embrace in our hearts such is the degree of our happiness the Saints choice is right God alone being the souls center and rest Omnes literae in Jehovah sunt literae qui escentes say the Rabbies Let a sinner have but that which he counteth his treasure though he be under many troubles he is contented Give a covetous man wealth and he will say as Esau I have enough When an ambitious man mounts up to a chair of state he sits down and is at ease If a voluptuous person can but bath himself in the streams of carnal pleasures he is as a fish in his Element So let a Godly man enjoy but his God in whom he placeth all his joy and delight in whom is all his happiness and heaven he is well he hath all Shew us the Father and it sufficeth No more is desired John 14.8 No man thinks himself miserable till he hath lost his happiness A Godlyman is blessed when afflictied and buffetted because God is the proper Orb in which he doth fix and he hath his God still Job
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.
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
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
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
of dirt his earthly portion hath possession of it but the heart of a godly man is worth millions because its the Cabinet where this inestimable jewell is laid up The righteous is more excellent then his neighbour Pro. 12.26 because he partaketh of the divine nature God like gold enricheth whatsoever he is joyned to hence it is that things which excell in Scripture are usually said to be things of God as the garden of God Ezek. 28.13 The hill of God Ps 61.15 The mountains of God Ps 36.6 a city of God Jonah 3.3 the cedars of God Ps 80.10 That is the most excellent garden hill mountain city and cedars God is the perfection of thy Soul and therefore would if thy portion advance it to purpose O what an height of honour and happiness wouldst thou arrive at if this God were thine Now like a worm thou crawlest on and dwellest in the earth the meanest and basest of all the Elements that which brutes trample under their feet but then like an Eagle thou wouldst mount up to Heaven contemning these toys and leaving those babies for children and as an Angel alwaies stand in the presence of and enjoy inspeakable pleasure in him who is thy portion Thy life at present is low little differing from the life of a beast consisting cheifly in making provision for that which should be thy slave the flesh but thy life then would be high and noble much resembling the lives of those honourable Courtiers whose continual practice is to adore and admire the blessed and only Potentate Dost thou not find by experience that earthly things obstruct holiness and thereby hinder thy Souls happiness Alas the best of them are but like the wings of a butterfly which though curiously painted foul the fingers but if thine heart had but once closed with God as thy portion it would be every day more pure and nearer to perfection Thou hast it may be gold and silver why the Midianites camels had chaines of gold and were they ever the better Judg. 8.26 Many Brutes have had silver bells but their natures brutish still but O the excellency which God would adde to thy Soul by bestowing on it his own likeness and love CHAP. XIX God an universal and eternal portion 3. Gâ—d a perfect or univâ—â—sal portion Operaâ—i seqâ—tâ—r esse THirdly God is a universal portion God hath in himself eminently and infinitely all good things and Creatures are bounded in their beings and therefore in the comfort which they yeild Health answereth sickness but it doth not answer poverty Honour is an help against disgrace but not against pain Money is the most universall medicines and therefore is said to answer all things but as great a Monarch as it is it can neither command ease in sickness nor honours in disgrace much less quiet a wounded spirit At best Creatures are but particular beings and so but particular blessings Now man being a compound of many wants and weaknesses can never be happy till he find a salve for every sore and a remedy which bears proportion as well to the number as nature of his maladies Ahab though in his Ivory Pallace upon his Throne of glory attended with his noble Lords and swaying a large Scepter was miserable because the heavens were brass Haman though he had the favour of the Prince the adoration of the people the sway of 127. Provinces yet is discontented because he wanted Mordecai's knee If the worlds darlings enjoy many good things yet they as Christ told the young man alwayes lack one thing which makes them at a loss But God is all good things and every good thing he is self-sufficient alone-sufficient and all-sufficient nothing is wanting in him either for the Souls protection from all evill or perfection with all good Reader if God were thy portion thou shouldst find in him whatsoever thine heart could desire and whatsoever could tend to thy happiness Art thou ambitious he is a crown of Glory and a royall Diadem Art thou covetous he is unsearchable riches yea durable riches and righteousness Art thou voluptuous He is rivers of pleasures and fulness of joy Art thou hungry He is a feast of wine on the lees of fat things full of marrow Art thou weary He is rest a shadow from the heat and a shelter from the storm Art thou weak In the Lord Jehovah is everlasting strength Art thou in doubts he is marvellous in counsell Art thou in darkness He is the Sun of righteousness an eternall light Art thou sick He is the God of thy health Art thou sorrowfull He is the God of all consolations Art thou dying He is the fountain and Lord of life Art thou in any distress His name is a strong tower thither thou mayst run and find safety He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universal Medicine against all sorts of miseries Whatsoever thy calamity is he could remove it whatsoever thy necessity he could relieve it He is silver gold honour delight food rayment house land peace wisdome power beauty father mother wife husband mercy love grace glory and infinitely more then all these God and all his creatures are no more then God without any of his creatures Quid quaeris extra illum quid desideras praeter illum quid plâ—cet cum illo Bern. serm de misce com As the Jews say of Manna that it had all sorts of delicate tastes in it it is most true of God he hath all sorts of delights in him This tree of life beareth twelve manner of fruits Revel 22.2 every month There is in it both variety and plenty of comforts The former prevents our loathing the latter our lacking One being desirous to see the famous City of Athens was told Viso Solone vidisti omnia see but Solon and in him you may see all the rarities and excellencies in it Reader wouldst thou see all the wealth and worth of sea and land wouldst thou be upon the pinacle of the Temple as Christ was and behold and have the offer of all the kingdomes of the world and the glory of them nay wouldst thou view heavens glorious City the royal Pallace of the Great King the costly curious workmanship about it and the unheard of rarities and delights in that Court which infinite embroydered Wisdome contrived boundless Power and Love erected and infinite Bounty enriched thou mayst both see and enjoy all this in God See but God and thou seest all enjoy but God and thou enjoyest all in him As a Merchant in London may trade for and fetch in the Horses of Barbary the Canary Sacks the French Wines the Spanish Sweet-meats the Oyles of Candie the Spices of Egypt the artificial Wares of Alexandria the Silks of Persia the Embroyderies of Turkey the Golden-wedges of India the Emeraulds of Scythia the Topazes of Aethiopia and the Diamonds of Bisnager so mightst thou were but this God thy portion fetch in the finest bread to feed thee the choicest wine
to comfort thee oyl to chear thee joy to refresh thee raiment to cloath thee the jewels of grace to beautifie thee and the crown of glory to make thee blessed nay all the wealth of this and the other world If all the riches in the Covenant of Grace if all the good things which Christ purchased with his precious blood nay if as much good as is in an infinite God can make thee happy thou shouldst have it If David were thought worth ten thousand Israelites how much is the God of Israel worth This one God would fill up thy soul in its utmost capacity it is such an end that when thou attainest thou couldst go no further shouldst desire no more but quietly rest for ever The necessity of the creatures number speaks the meanness of their value but the universality of good in this one God proclaims his infinite worth As there are all parts of speech in that one verse Vae tibi ridenti quia mox post gaudia flebis So there are all perfections in this one God What a portion is this Friend Fourthly God is an eternal Portion 4. God is an eternal poâ—tion The pleasures of sin are but for a season a little inch of time a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a season is a very short space Hebr. 11. but the portion of a Saint is for ever God is the strength of my heart and my portion for ever The greatest estate here below is a flood soon up and soon down but if God once say to thy soul as to Aarons I am thine inheritance Numb 18.20 neither men nor devils can cozen thee of it The Lord knoweth the dayes of the upright and their inheritance shall be for ever Psal 37.18 The Prodigal wasted his portion and so came to poverty the Glutton swalloweth down his portion burying it in his belly the Drunkard vomiteth up his portion the ambitious person often turneth his portion into smoak and it vanisheth in the air those whose portion continueth longest will be turned out of possession when Death once comes with a Writ from Heaven to seal a Lease of ejectment for all these portions are dying gourds deceitful brooks and flying shadows But ah how contrary hereunto is the portion of a believer God is an eternal portion If he were once thy portion he would be for ever thy portion When thy estate and children and wife and honours and all earthly things should be taken from thee He is the good part which shall never be taken from thee Luke 10. ult Thy Friends may use thee as a suit of apparel which when they have worn thredbare they throw off and call for new thy Relations may serve thee as women their flowers who stick them in their bosomes when fresh and flourishing but when dying and withered they throw them to the dunghill thy riches and honours and pleasures and wife and children may stand on the shore and see thee lanching into the Ocean of Eternity but will not step one foot into the water after thee thou mayst sink or swim for them only this God is thy portion will never leave thee nor forsake thee Hebr. 13.5 O how happy wouldst thou be in having such a friend Thy portion would be tied to thee in this life as Dionysius thought his kingdome was to him with chains of Adamant there would be no severing it from thee The world could not thou shouldst live above the world whilst thou walkest about it and behave thy self in it not as its champion but conquerour He that is born of God overcometh the world 1 John 5.9 Satan should not part thee and thy portion thy God hath him in his chain and though like a Mastiffe without teeth he may bark yet he can never bite or hurt his children I have written unto you young men because ye have overcome the wicked one 1 John 2.13 Nay it should not be in thine own power to sell away thy portion thou wouldest be a joynt heir with Christ and co-heirs cannot sell except both joyn and Christ knoweth the worth of this inheritance too well to part with it for all that this beggarly world can give Rom. 8.17 The Apostle makes a challenge which men nor devils could never accept or take up Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or sword nay in all these things we are more then conquerours through him that loves us Rom. 8.35 36 37 38. Nay at death thy portion would swim out with thee in that shipwrack death which parts all other portions from men will give thee full possession of thine Then and not till then thou shouldst know what it is worth yea even at the great day the fire which shall burn up the world shall not so much as singe thy portion thou mightst stand upon its ruines and sing I have lost nothing I have my portion my inheritance my happiness my God still Other portions like summer-fruit are soon ripe and soon rotten but this portion like winter fruit though it be longer before the whole be gathered yet it will continue Gold and silver in which other mens portion lieth are corruptible but thy portion like the body of Christ shall never see corruption When all earthly portions as meat over-driven certainly corrupts or as water in cisterns quickly groweth unsavoury this portion like the water in Aesculapius his well is not capable of putrefaction O Friend what are all the portions in the world which as a candle consume in the use and then go out in a stink to this eternal portion It is reported of one Theodorus that when there was musick and feasting in his Fathers house withdrew himself from all the company and thus thought with himself Here is content enough for the flesh but how long will this last this will not hold out long then falling on his knees O Lord my heart is open unto thee I indeed know not what to ask but only this Lord let me not die eternally O Lord thou knowest I love thee O let me live eternally to praise thee I must tell thee Reader to be eternally happy or eternally miserable to live eternally or to die eternally are of greater weight then thou art aware of yea of far more concernment then thou canst conceive Ponder this motive therefore throughly God is not only a satisfying portion filling every crevis of thy soul with the light of joy and comfort and a sanctifying portion elevating thy soul to its primitive and original perfection and an universal portion not health or wealth or friends or honours or liberty or life or house or wife or childe or pardon or peace or grace or glory or earth or heaven but all these and infinâ—tely more but also he is an eternal portion This God would be thy God for ever and ever Psal 48.11 O sweet word Ever thou art the crown of the Saints crown and the glory