all good things For Fulnesse is the perfection of measure and everlastingnesse the perfection of Time and infinitenesse the perfection of Number and immutability the perfection of State and immensity the perfection of Place and immortality the perfection of Life and God the perfection of all who shall be all in all to us Meat to our taste beauâ—y to our Eyes perfumes to our smell Musick to our Eares And what shall I say more but as the Psalmist saith glorious things are spoken of thee thou City of God Psal. 87. 3. see Revel. 4. 2 3. 21. 10. to the end 8. But alas such is mans parvity that he is as far from comprehending it as his Armes are from compassing it 1 Cor. 2. 9. Heaven shall receive us we cannot conceive Heaven Do you ask me what Heaven is saith one when I meet you there I will tell you For could this Ear hear it or this Tongue utter it or this Heart conceive it it must needs follow that they were translated already thither 2 Cor. 12. 2 4. Yea a man may as well with a coal paint out the Sun in all his splendor as with his pen or tongue expresse Or with his Heart were it as deep as the Sea conceive the Fulnesse of those Joyes and Sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. in thy presence is the Fulnesse of Ioy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for Dignity at Gods right hand for Eternity for evermore And Millions of years multiplyed by millions make not up one minute to this Eternity 2 Cor. 4. 18. Joh. 10. 28. CHAP. XXI 1. BUt for the better confirming of this so important a truth in these Atheistical times See some reasons to confirm it As First if the Sun which is but a creature be so bright and glorious that no mortal Eye can look upon the brightnesse of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and Globe of the Earth be so glorious which is but the Lower House or rather the Footstool of the Almighty as the Holy Ghost phraseth it Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful is the Maker thereof and the City where he keeps his Court Or if Sinners even the worst of wicked men and Gods enemies have here in this earthly pilgrimage such variety of injoyments to please their very senses as who can expresse the pleasurable variety of objects for the sight of meats and drinks to satisfie and delight the taste of Voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smelling of recreations and sports to bewitch the whole man And the like of Honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the Glorified Saints and Gods deaâ—est darlings in Heaven Again 2. Secondly If natural men find such pleasure and sweetnesse in secular wisdom lip-learning and brain knowledge For even mundane knowledge hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a pearl that none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledge as Satan well knew when he set upon our First Parents insomuch that Plato thinks in case wisdom could but represent it self unto the Eyes it would set the heart on fire with the love of it And others affiâ—m that there is no lesse difference between the Learned and the Ignorant then there is between the living and the dead or between men and Beasts And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning is nothing comparable to the pleasure that an experimental Christian finds in the Divine and supernaturall knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey comb for sweetnesse and to value it above thousands of gold and silver yea before pearles and all precious stones for worth How sweet then sâ—all our knowledge in Heaven be for here we see but darkly and as it were in a Glasse or by Moon light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13. 1â— 3. Thirdly If mere Naturianâ— have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men Drunkards Blasphemers and the like though they most spitefully scoffe at and backbite the people of God yet when they know a man sincere upright and honest cannot choose but love commend and honour him in their hearts as it fared with Herod touching Iohn and King Agrippa touching Paul 4. Or rather if Gods own people are so ravished with the graces and priviledges which they in joy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall injoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompensed in this life with the calm and quietnesse of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our wâ—rks the majesty of God is magnified to whom all homage is due and all service too little For godlinesse in every sicknesse is a Physitian in every contention an Advocateâ— in every doubt a School man in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halelujah Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphear the stone hastens to the Center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietnesse never at rest
the world and that he some way discovers the worlds treasons and deceits He knows also that to be the worlds friend is to be Gods enemy yea he esteems it an honour to be evil spoken of by evil men because when a thing is best they will like it least and a grace to be disgraced for Christ who was farâ—e more disgraced for him Besides the single approbation of one wise experimentall Christian is enough with him to countervail the disdain and dislike of a whole Parish of sensualists and an ounce of credit with God more worth then a talent of mens praises And how little is that man hurt whom malice condemns on earth and God commends in Heaven If he cannot avoid their malice and evil words he will be sure not to deserve them which is much at one upon the matter for as the best confutation of their slanders is not by our great words but by our good works so his conscience knowing him innocent like a constant friend takes him by the hand and cheers him against all his miseries However he will not in the least wrong his conscience to avoid the imputation of singularity The scoffs of Atheists shall not beat him off from his profession No is he does well hath Gods word for his warrant and glory for his aim nothing can daunt or discourage him Neither the threatnings of fire nor the fair and large promises of cunning and cruell adversaries neither pain nor losse can make him shrink from Christ much lesse the censures and scoffs of lewd persons The conscience of good intentions let their successe be what it will is both a sufficient discharge and comfort to his generous minde CHAP. VIII 1. HE will first labour to inform and then hearken to and obey the voice of conscience together with the motions of Gods Spirit consider anothers case by his own and in a good measure do to all others as he would have others do by him 2. He is just and upright in his dealings and desires to pay every one his due he will 〈◊〉 borrow without care to pay again as do the wicked for which they are branded by the holy Ghost Psal. 37. 21. He will not detain wages or workmens hire a crying sinne that this City groans under He is faithfull to such as put him in trust if a servant he purloyns not nor deceives in going to market nor did ever any but hypocrites pretend care of piety towards God and yet be unmercifull and unjust to men yea it is Devil like and double damnation to pretend piety and intend villany Matth. 23. And indeed our faith in Christ is best seen in our faithfulnesse to men our invisible belief by our visible life And wouldest thou know whether thou art a Beleever or no this will infallibly inform thee thy faith in the Commands will breed obedience in the threatnings fear in the promises comfort O that all hypocriticall professâ—â—â— would try themselves by this touchstone and consequently either be what they seem reall Christians or seem as they are none of Christs so should they not shame Religion by professing it whereas now they make the way of truth evil spoken of yea for their sakes the name of goodnesse is blasphemed all the day long and an ill reporr taised upon them that serve God in truth yea they have made our savour to stink in the eyes of all the people and put a sword into the hands of prophane men to slay us as wofull experience shews for by reason of such how do the devil and his limbs triumph over the religious yea the Saints are not only reproached the truth disgraced and Religion it self scandalized but this gives occasion to others to blaspheme God and to doubt whether all Divinity be not meer Policy and the Scriptures a Fable whereby millions are so hardened that they even protest against their own conversion which being so if you either love God or his people if you either care for other mens souls or your own remove this stumbling block and no longer deceive your selves for though he that is not a true Christian may be just yet he that is not just cannot possibly be a true Christian 3. And as he is just in getting so he is neither profuse in spending nor backward according to his ability in releeving Christs members for his sake but will give back a considerable part of all he hath to God and acknowledge that he is only a Steward not an Owner of what he doth possesse 4. He is not sordidly covetous nor given to filthy lucre for the covetous person is an Idolater and hath no inheritance in the Kingdom of Christ and of God and therefore cannot possibly be a Beleever nor do we read of one godly person in the whole Bible that was covetous He is contented with things necessary and desires not great matters for if he have food and raiment he will therewith be content considering how they that will needs be rich fall into temptations and snares and into many foolish and noysome lusts which drown men in perdition and destruction and that the desire of money is the root of all evil which while some lusted after they erred from the faith and pierced themselves through with many sorrowes He will neither defraud nor oppresse his brother in any matter he will not deal unjustly in line in weight or in measure He lusteth not after forbidden fruit nor coveteth that which is anothers He will not remove his neighbours Land mark nor conceal any Deeds or Writings that make for his neighbours advantage If his neighbour suffer prejudice or losse in any thing belonging to him through his or his servants means he will make him recompence to the full In case his Cattell break into his neighbours ground and eat his corn or grasse he will willingly and without compulsion satisfie for the damage He will not detain the poor workmans hire untill the morning least his family should want bread for the present He loves Justice in the least things and desires rather to buy what he would have then that it be given him chusing to eat his own bread and to drink water out of his own cistern He hateth gifts least they should corrupt his judgement and make him partiall Nor is he legally just or conscionable according to the Statute only but piously just If his conscience tells him that he hath any way prejudiced his neighbour though there be none to witnesse against him though it be unknown to the party himself that suffers the damage he will make him satisfaction and never think he merits by it If he finde any thing he â—oth desires and endeavours to finde out the owner that he may restore it He will not take advantage from his neighbours poverty or simplicity to oppresse or cousen him He will not compound with Creditors for ten shillings â—n the pound when he is able to pay all He will not take an enemies goods
witty jest but to hear of an Inheritance of an hundred pounds a year that is fallen to a man will make him more solliâ—ly merry within Light is sown to the righteous and joy for the upright Psal. 97. 11. My servants saith God shall sing and rejoyce but they shall weep c. Isa. 65. 14. 8. Indeed we are not merry enough because we are not Christians enough because sin is a cooler of our joy as water is of fire And like the worm of Ionah his Gourd bites the very root of our joy and makes it wither Yea sin like a damp puts out all the lights of our pleasure and deprives us of the light of Gods countenance as it did David Psal. 51. 12. 4. 6. So that the fault is either First in the too much sensuality of a Christian that will not forgeâ— the pleasures of sin or the more muddy joyes and pleasures of this world which are poysons to the soul and drown our joyes as Bees are drowned in honâ—y but live in vineger Men would have spiritual joy but withal they would not part with their carnal joy Yet this is an infallible Conclusion there is no enjoying a wordly Paradise here and another hereafter 9. Or secondly the fault is in the taâ—te not in the meat in the folly of the judgment not in the pearl when a grain of corn is preferred before it To taste spiritual joyes a man must be spiritual for the Spirit relisheth onely the things of the Spirit and like loveth his like Between a spiritual man and spiritual joyes there is as mighty an appetite and enjoying as between fleshly meat and a carnal stomack Therefore the want of this taste and apprehension condemneth the world to be carnal but magnifies the joyes spiritual as being above her carnal apprehension Or 10. Thirdly herein lyes the fault few feel these joyes in this life because they will not crack the shell to get the kernel thâ—y will not pare the fruit to eat the pulpe not till the ground to reap the harvest They flye the Wars and thereby lose the glory of the victory They will not dig the craggy Mountain to find the mine of gold Not prune the vine therefore enjoy not the fruit They flye moritification and therefore attain not the sweet spiritual consolation which ever attends the same And so much for the Reasons The Use may be four fold 11. First are the joyes of Heaven so unspeakable and glorious how then should we admire the love and bounty of God and blesse his name who for the performance of so small a work hath proposed so great a reward And for the obtaining of such an happy state hath imposed such an easie task 12. Secondly who would not serve a short apprentiship in Gods service here to be made for ever free in glory Yea who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an hour that he might be in Abrahams bosome for ever Yea what pain can we think too much to suffer what little enough to do to obtain eternity for this incorruptible Crown of glory in Heaven 1 Pet. 5. 4. where we shall have all teares wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endlesse and unexpressible comfort Yea had Queen Elizâ—â—eth but foreknown whiles she was in Prison what a glorious reign she should have had for fourty and four years aftâ—r it she would never have wisht her self a Milk-Maid as she was often heard to do But certainly nothing â—an be too much to endure for those pleasures which shall endure for ever 13. You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who gives every one that serveth him not fields and vineyards as Saul pretended 1 Sam. 22. 7 c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred fold more then we part withall here in this life and eternal Mansions in Heaven hereafter Joh. 14. 2. S. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4. 17 18. where note the incomparable and infinite difference between the work and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and dye in a moment but their unsufferable punishment is interminable and endlesse Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tryed he shall receive the Crown of life James 1. 12. a Crown without cares without rivals without envy without end And nothing we suffer here can be compared either to those woes we have deserved in Hell or those joyes we are reserved to in Heaven Think we then but upon those two places and the remembrance there of is enough to raise up our soules from our selves and make us even contemn and slight what ever our Enemies are able to do as our Forefathers did the flames And what though thy sufferings be never so sad The gain with hardnesse makes it far lesse hard The danger is great but so is the reward The sight of glory future mitigates the sense of misery present As Iacobs service seemed the lighter by having his beloved Rachel alwayes in his eye The poor Traveller thinking on his Inne goes on more cheerfully And the Bondman by calling to mind his year of Iubilee So that if we droop at present it is for want of considering the future Wherefore eye not the stream thou wadest through But the firm land thou tendest too Compare the seed time with the Harvest look up from the root to the fruit Lazarus was for a time extream miserable what then his sores and sorrowes soon ceased but his joyes shall never cease his pain did soon passe his joy shall never passe away Again 14. Thirdly How is it possible he should dote upon these transitory things below that but seriously thinks upon what is reserved for us in Heaven As O the folly and madnesse of those that prefer Earth yea Hell to Heaven time to eternity the Body before the Soul yea the outward estate before either soul or body These are the worlds Fooles who care not what their end is so their way may be pleasant Mere Children that prefer an Apple before their Inheritance Besotted sensualists that see not how their present pleasures soon vanish like smoke That consider not how this life of ours if it were not short yet it is miserable and if it were not miserable yet it is short That suffer themselves to be so bewitcht with the love
a Parenthesis and now I return to finish or compleat the foregoing Character for thereunto may be added as followeth 2. He cannot hear God blasphemed or dishonoured without being moved thereat yea he is as heartily vexed for any dishonour done to him as for any disgrace offered to himself He hath an holy care and endeavour in all places and companies to walk so as he may win glory to God honour his profession and give no offence or occasion to the enemies of God to speak evil of him he acknowledgeth all good to come from God and that all glory is to be given to him and accordingly endeavours to honour and serve him with his riches wisdom and what other gifts or abilities he hath neither is he dumb in publishing his praise nor backward to justifie him in his Judgments He will not worship an Image or God in the Image he seldom sells things tending to Idolatry or any other sin or uses lots in sporting He fears God and fears sin and this dispelleâ—â— in him all other false fond and foolish fears which others that are void of the fear of God are grievously and perpetually perplexed withal as namely he fears not that his serving of God will prove his undoing he neither fears nor observes the flying of Fowles the signs of Heaven the sight of a live Snake the crossing of an Hare the croaking of a Raven the screeching of an Owl the howling of a Dog the dreaming of Gardens green Rushes or dead friends to eat an Egg in Lent or flesh on a Friday never racks his conscience whether the Crow cryes even or odd in a morning or whether he leaves the crosse on his right or left hand as he goes whether it be Childermas Day or not when he takes a Journey or undertakes any businesse or whether the Salt-seller falls from or towards him it is all one to him nor does stumbling at a threshold presage any evil to him at all he never crosses his breast nor sprinckles his face when he is to go abroad nor nailes Horse-shooes at his door and yet speeds never the worse neither old Wives nor Stars are his Counsellors a Night-spel is none of his guide nor Charms his Physitian Erra Pater is no part of his Creed neither weares the Ammulets or Paracelsian Characters about his neck you shall never hear him talk of luckey handsel and Fortune to him is an asse Buggs never fright him nor Faiâ—ies pinch him neither will he put confidence in any such superstitious and devillish â—opperies as the ignorant and superstitious do no he will not be beholding to the King of Hell for a shooeâ—ye 3. He seeks the good and to preserve the peace of the place he lives in and can comfort himself with this that in his very Calling and publick imployments his aym and indeavour is not more at profit or credit then at the glory of God and good of others he hath an humble and publick spirit delights in doing good offices and is active to pleasure others and can make him self a servant to all that stand in need of him CHAP. XXIII 1. NOr is he partial in his obedience but universal making conscience of every duty and all that God commands the first Table as well as the second and the second as well as the first framing his will to Gods Will in every thing even labouring to be perfect and holy as his Father in Heaven is and to imitate Christ be conformed to his likenesse and to be holy as he was in all parts of his conversation and that at all times and in all companies as conscientious alone and in private where God only sees him as if his greatest enemy or all the world did behold him he hath a spirit without guile and is more desirous to be good then so accounted and more seeks the power of godlinesse then the shew of it and therefore keeps a narrower watch over his very thoughts then any other can do over his actions and is accordingly grieved for them He makes conscience of the smallest things required or forbidden in the Word and is as careful to shun the very occasions of sin or least appearances or first moâ—ions of sin as actual sin it self not daring to gratifie Satan in committing the least sin or neglect God in omitting the smallest precept 2. He does not serve God by the precepts of men not fear his displeasure for breaking their traditions neither does he think himself sanctified by outward performances as do our Formalists and Protestants at large who stand more upon circumstance then substance and upon outward priviledges then inward graces but he serves God in spirit according to Christs Gospel for he lives and believes and hears and invocates and hopes and fears and loves and worships God in such manner as his Word prescribes without addition or deminution neither doth he follow the examples of the greatest number or the greatest men or the greatest Schollers because Christ hath plainly told him That few of either sort compared with the multitude shall be saved of which small number he strives to be 3. All which he performs with chearfulnesse being ever willing and ready to do good and in â—incerity and simplicity with a single heart without by-ends as loving righteousnesse and mercy and doing good duties merely out of love to God and goodnesse and because God commands them that he may be glorified and others edified thereby yea he would do what he is able out of love to Christ though himself should never have credit nor benefit by it here nor hereafter earnestly desiring grace that he might more honour him and grieving that he can perform no beâ—ter service to so good a Master He will not as too many most sordidly do take liberty to sin because God is merciful and forbeares to execute judgment speedily or defer his repentance because the Theef upon the Crosse was heard at the last hour but he will even therefore the more fear him because he is merciful and therefore be holy because he is not under the Law but under grace 4. And lastly having thus done and performed his utmost not to merit by it but to expresse his thankfulnesse to him that hath done performed and suffered so much for him he confesseth himselâ— an unprofitable servant and that in all he comes far short of performing his duty yea he acknowledgeth that it were just for God eternally to condemn him Well may he be comforted by the graces which God hath given him as an earnest penny of those eternal Mansions in Heaven but he will not be exalted by them because they are not his graces but the Graces of God in him and wrought by his Spirit yea he so abhors to attribute or ascribe ought to doing that he counts his very righteousnesse no better then filthy rags ascribing every good thought word and action which proceeds from him to Free Grace for he looks back to the rock out