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
a promise of help from Ptolemy King of Egypt Idem upon condition that his Mother and Son were sent to him as pledges Cratesiclea for so was his Mothers Name as soon as she understood it said to her Son who was affraid and ashamed to mention it to her How is it that thou hast concealed it so long and and hast not told me Come come put me straight into a Ship and send me whither thou wilt that this body of mine may do some good unto my Country before crooked Age consume it without profit Themistocles notwithstanding his Countrymen had banished him Diodor. drunk the blood of a Bull and poisoned himself to keep Artaxerxes who had sworn not to go against it without him from invading his Country [a] Pez Mel. Hist Codrus King of Athens [b] Tul. de Offic. Attilius Regulus General of the Romans and [c] Livie M. Curtius are renowned in History for sacrificing their lives for their Countries liberty The Christian is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of like passions onely he acteth from higher principles and affecteth for holier purposes Religion doth not break the string of natural affection but wind it up to such a pitch as may make its stroaks more true and its sound more melodious Nehemiah was sad and pensive when the City of his Father was solitary Nehem. 2.3 The Jews were disconsolate when their native Country lay desolate Psa 137 beginning Paul could wish himself parted from Christ that his Kindred and Countrymen might be united to Christ Rom. 9.3 Greg. Nazianzen and Hierom report that the Jews to this day come yearly to the place where Jerusalem the City of their Fathers stood which was destroyed by Titus and Adrian and upon the day of the destruction of it weep over it As its natural to love so not unusual in our Kingdom for rich persons to manifest their love to their native parishes by large gifts to the poor But though my respects to you be sincere yet I may say in a sense Silver and Gold have I none to speak my affections by onely such as I have I give you A Treatise which may through the blessing of God help you to the true Treasure Bucholcerus blessed God Melch. Adam that he was born in the days and bred under the Dicipline of holy Melancthon I must Ingenuously acknowledge that it was a great mercy to me that I was born amongst you and brought up under as pious and powerful a Ministry there Mr. Thomas Wilson as most in England In Testimony of my unfeigned love I present you with this brief discourse which was conceived in your Pulpit and through the importunity of several of you brought forth to the Press The occasion of it as is well known to you was the Death of your Neighbour and my dear Relation Master Caleb Swinnock who was interred May 21. 1662 whose Father and Grand-father had three or four times enjoyed the highest honour and exercised the highest Office in your Corporation I am much of his mind who saith That Funeral Encomiasticks of the dead are often confections of poison to the living for many whose lives speak nothing for them will draw the example into consequence and be thereby led into hope that they may press an Hackny Funeral Sermon to carry them to Heaven when they dye and therefore am always sparing my self though I condemn not the custome in others where they do it with prudence and upon good cause My Friends holy carriage in his sickness besides his inoffensiveness for ought I ever heard in his health commandeth me to hope that his soul is in Heaven I had the happiness some time to be brought up with him in his Fathers Mr. Robert Swinnocks Family whose House I cannot but speak it to the glory of God had Holiness to the Lord written upon it His manner was to pray twice a day by himself once or twice a day with his Wife and twice a day with his Family besides singing Psalms Reading and Expounding Scriptures which morning and evening were minded The Sabbath he dedicated wholly to Gods service and did not onely himself but took care that all within his Gate should spend the day in secret and private duties and in attendance on publique Ordinances of their proficiency by the last he would take an account upon their return from the Assembly His house indeed was as Tremellius saith of Cramners Palaestra Pietatis a Scool of Religion I Write this not so much for the Honour of him of whose industry for the good of the souls committed to him I was a frequent eye witness and whose memory is blessed but chiefly for your good that as some of you do already so others also may be provoked to follow such gracious patterns I must tell you that what low thoughts soever any of you now may have of holy persons and holy practices yet when you come to look Death in the face and enter into your unchangeable estates a little of their grace and godliness will be of more worth in your esteems then the whole World Though the Saint be markt for a fool in the Worlds Calender at this day and the prosperous Sinner counted the wisest person yet when the eyes of sinners bodies are closed the eyes of their souls will be opened and then O then they will see and say according to that Apocryphal place which will be found Canonical for the matter of it We Fools counted his life to be madness Wisdom 5. 4 5. and his end to be without honour But now he is numbred among the Children of God and his lot is among the Saints The Subject of this Tractate is partly The true way to dye well which I am sure is of infinite concernment to your immortal souls and such a Lesson that if it be not learned you are lost for ever Laert. The Cynick cared not what became of his body when dead and the other Heathen could slight the loss of a Grave Facilis jactura Sepulchri a little Earth but without question it concerns you nearly to take care what becomes of your souls and you cannot so easily bear the loss of God and Heaven Men indeed are generally unwilling to hear of Death and the Minister who would urge them to it is as unwelcome as foul weather which usually comes before its sent for whatsoever hath a tendency to Death is killing the telling them of it sounds as mournfully in their ears as the tolling of a passing Bell and the making their Wills as frightful to them as the making their Graves Hence when they are riding post in the broad way of sin and the World and conscience would check and rein them in with the curbs of Death and Judgement they presently snap them in peices and stifle its convictions They dare not look into the book of Conscience to see how accounts stand between God and themselves but like Hauks
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
he might have gone lightly under it but when Enemies approached and God depaated he must needs be greatly distressed The Creature may well be full of frights and feares that stands in the open fields where bullets flie thick and fast without any shelter or defence Davids foes had proved their conclusion to the full had their medium been true Persecute and take him for God hath forsaken him Psal 71.11 If God leave a man dangers and Devils may quickly find him No wonder that Micah cried out so mournfully Ye have taken away my gods and doe you ask me what I ail At the loss of his false God much more will the loss of the true God make men mournful As t was said of Coniah Write this man childeless Jer. 22. ver ult It may be said of every godless Man write this man comfortless helpless hopeless and that for ever Vast is the difference betwixt the case of the good and bad in distress the former as cloaths died in grain may keep his colour in all weathers the latter like quick silver may well be ever in motion and like a leaf tremble at the smallest wind Naturalists observe this difference between Eagles and other Birds are in want and distress they make a pitiful noise but the Eagle when in straights hath no such mournful note but mounteth aloft and refresheth her self with the warm beames of the Sun Saints like true Eagles when they are in necessity mount up to God upon the wings of Faith and Prayer and delight themselves with the golden raies and gracious influences of his favour but the sinner if bereft of outward comforts dolefully complains The snail take him out of his shell and he dieth presently the godless person is like the Ferret which hath its name in Hebrew from squeaking and crying because he squeaketh sadly if taken from his prey when the godly man as Paulinus Molanus when his City was plundred by the Barbarians though he be robd of his earthly riches hath a Treasure in Heaven and may say Domine ne excrucier ob aurum argentum tu enim mihi es omnia Lord why should I be disquieted for my silver and gold for thou to me art all things having nothing yet He possesseth all things 2. Cor. 6. CHAP. XIV The Difference betwixt the Portions of Gracious and Graceless persons in this World 2. IT informeth us of the difference in their portions The wicked man hath a portion of goods 2. Use informeth the difference betwixt the sinners and Saints Portion Father give me the Portion of goods which belongeth to me Luke 15. and 12. But the godly man only hath the good portion I shall instance in three particulars wherein the Portion in this world of a sinner differeth from the Saints First Their Portion is poor The Sinners Portion is Poor It consisteth in toys and trifles like the estate of mean women in the City who make a great noise in crying their ware which is only a few points or pins or matches But the portion of a Saint lieth though he do not proclaim it about the streets as the rich Merchants in staple commodities and jewels The worldlings portion at best is but a little airy honour or empty pleasure or beggarly treasure But the Christians is the beautiful Image of God the incomparable Covenant of Grace the exceeding rich and precious promises of the Gospel the inestimable Saviour and the infinitely blessed God The sinners portion is nothing ye have rejoyced in a thing of nought Amos 6.13 a fashion a fancy 1 Cor. 7.29 Acts 25.23 but the Saints portion is all things All things are yours and ye are Christs and Christ is Gods 1 Cor. 3.22 23. As Abraham gave gifts to the sons of his Concubines and sent them away but he gave all he had to Isaac so God giveth common gifts of riches or friends or credit to wicked men which is all they crave and sendeth them away and they are well contented but he gives grace glory his Spirit his Son himself all he hath to his Isaacs to the children of the promise Gen. 25.5 6. He giveth earth into the hands of the wicked Job 9.24 All their portion lyeth in dust rubbish and lumber all they are worth is a few eares of corn which they glean here and there in the field of this world but he giveth heaven into the hearts of the godly their portion consisteth in gold and silver and diamonds the peculiar treasure of Kings in the love of God the blood of Christ and the pleasures at his right hand for evermore Others like servants have a little meat and drink and wages but Saints like sons they are a congregation of the first-born and have the inheritance O the vast difference betwixt the portion of the prodigal and the pious the former hath something given him by God as Peninnah had by Elkanah though at last it will appear to be little better then nothing when he gives the latter as Elkanah did Hannah a goodly a worthy portion because he loves them 1 Sam. 1.4 5. Their portion is piercing 2. Their portion is piercing as it is compared to broken cisterns for its vanity so to thornes for its vexation Jer. 2.13 Matth. 13.22 A sinner layeth the heavy lumber of his earthly portion on his heart and that must needs oppress it with care and fear and many sorrows whereas the Saints portion the fine linnen of his Saviours righteousness lying next his flesh is soft and pleasing The abundance of the rich will not suffer him to sleep Eccles 5.12 his portion hinders his peace his riches set him upon a wrack His cruelty in getting it his care to increase it and the secret curse of God accompanying it do like the importunate widow allow him no rest day or night When the Godly mans portion makes his bed easie lays his pillow soft and covers him warm I will lay me down in peace and sleep for thou Lord makest me to dwell in safety Nay such an excellent sleeping pill is this portion that by the vertue of it David when he was pursued by his unnatural son and was in constant danger of death when he had the earth for his bed the trees for his curtains the stars for his candles and the heavens for his canopy could sleep as sweetly as soundly as ever he did on his bed of down in his royal pallace at Jerusalem Thou O Lord art a shield for me my glory and the lifter up of mine head I laid me down and slept I awaked for the Lord sustained me Psal 3.3 and 5. Psal 4. ult The sinners portion is termed wind Hos 8.7 If wind get into the bowels of the earth it causeth concussions and earthquakes his riches and honours and friends lie near him are within him and thereby cause much anxiety and disquietness of spirit his portion like windy fruit fills his belly with pains It is smoak in his eyes
secretly to her Vault and with the skirt of his Manâ—le wiped the moysture from the Carcass and still at the return of his temptation laid it before him saying Behold this is the beauty of the Womad which thou didst so much desire And the Man at last with that moysture of the Corps put out the Fire The godliness of the World its whole glory and gallantry is but a curious Picture drawn on Ice which affords no good footing for whilst we are standing on it we are sliding from it and who would lay the stress of his felicity upon so slippery a foundation No wise man ever put his chiefest goods and riches in such low damp rooms where they will corrupt and putrifie Hipocrates affirmeth that all immoderations are Enemies to the health of the body Sure I am they are to the health of the soul The amity of the World is emnity against God All the Water is little enough to run in the right Channel therefore none should run beside The time is short use the World as net abusing it 1 Cor. 7.29 Secondly That you chuse the good part that shall never be taken from you Mans heart will be fixt on somewhat as its hope and happiness God therefore puts out our Candles takes away Relations that we may look up to the Sun and esteem him our chiefest portion When we are Digging and Delving in the Earth to find out content and comfort he sendeth damps purposely to make us call to be drawn upward Till the Prodigal met with a Famine he regarded not his Father If the Waters be abated the Dove is apt to wander and defile her self but when they cover the face of the earth and allow her no rest then she returneth to the Ark. I hope there is a good work begun in you which shall be finished at the day of Christ But every one stande h or falleth to their own Master Get Scripture on your side and you are safe for ever The Romans when they parted from the bones of their Dead friends for they burnt them took their leave in such language Vale Vale Vale Noste ordine quo natura permiserit sequemur Farewel Farewel Farewel We shall follow thee in the time and order which nature alloweth us You may say of your Husband as David of his Child I shall go to him but he shall not return to me Prepare therefore for your dying hour Labour to be rich in godliness Grace alone is special bayl against death It is such wealth as will be currant in the other World lay up your treasure in Heaven where neither Thief nor Moth neither Men nor Divels can rob you of it Take God in Christ for your Heaven and you are happy in spight of the World Death and Hell You know the living comfort of your dying Husband was that though his flesh and heart failed him yet God was the strength of his heart and his portion for ever And it was a memorable speech of His when some Friends came to him and commended the richness and magnificence of Hampton Court newly trimmed and adorned for the reception of her Majesty One drop of the blood of Christ is more worth then all the World I must tell you there is no such Cordial in a day of Death as this Covenant-Relation to the Lord of life The Child may walk in that dark entry without fear if he have but his Father by the hand Though I walk in the Valley of the shadow of Death I will fear none ill for thou art with me Death indeed is strong it overcometh Principalities and Powers but as strong as it is it cannot separate God and the godly person It may dissolve the natural union betwixt soul and body but not the mystical union betwixt God and the soul The Saints dye in the Lord they sleep in Jesus O Couzen be married to Christ and you are made for ever Heaven is the Joynture and Death one of the Servants or slaves of her that is the Spouse of this Lord. Death is yours ye are Christs 1 Cor. 3.21 Other men are Deaths it hath dominion over them but Death is yours your servant to strip off your rags of sin and misery and to cloath you with the Robes of joy and glory The ensuing Discourse was for the substantial part of it delivered at the Funeral of your dearest Relation on earth You gave me the Text and my indisposition of body allowed me then but little time which caused me now to make some enlargements and additions but it s the same body possibly in a little neater far from gaudy dress which was prepared for the Pulpit I present it to you not doubting of its acceptance for his sake whose death was the occasion of it The good Lord bless it to you requite your love to me and them that fear him make up the want of streams in the more abundant enjoyment of the fountain fill you with all the fruits of righteousness enable you to persevere and encrease in godliness and so to live with a good conscience that you may dye with much comfort and be a follower of them who through faith and patience inherit the promises so prayeth Your Servant for Jesus sake George Swinnock TO THE Right VVorshipful THE Mayor with the Recorder Jurats Common Council and the rest of the Inhabitants of his Native Town Maidstone in Kent Honoured and Beloved IT is a general observation that all creatures have propensity and inclination towards those places where they receive their births and beings Vegetatives which stand in the lowest rank of life thrive best because they delight most in those grounds whence they first grow Sensitives as they have an higher being so a stronger inclination to those parts where they are born The Prince of Philosophers telleth us that Fish usually stay with pleasure in those Waters in which they are bread Arist Hist Animal l. 4. c. 8 and Beasts in those Woods in which they are brought forth and that neither of them will remove without force and violence Nature hath planted in them both this principle of affecting their native places Hence it comes to pass that even these creatures have manifested their thank-fulness after their manner Trees acknowledge that sap which they borrow from the earth in which they stand in the tribute of leaves which they pay back to the same in Autumn The Storks are said to leave one of their young in that part of the Earth where they are hatched Patriam quisque amat non quia pulchram sed quia suam Sen. Men as they have a Nobler life so a greater love to their Native Country Heathen themselves have been famous for this Pericles the Athenian did so affect his Country-men that his usual speech was If none but my self should lead them to the shambles Plut. in vit as much as lyeth in me they shall be immortal When Cleomenes King of Sparta being greatly distressed had
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
breakfast every morning and the table was covered with sackcloth and furnished with the same bitter herbs both at Dinner and Supper For all the day long have I been plagued and chastened every morning vers 14. Nam quicquid adversi accid t aut carni accidit aut animo Muscul in loc Now the weight of this burden was so great pressing his body and oppressing his mind that without an Almighty power it had broke his back His flesh and his heart failed him 3. Others take the words in a natural sence as if the Prophet did neither intend by them his fault Sunt quibus praesens tempus plaâ—et aliis futurum magis arr det Marl. in loc as some who take them in a spiritual sence nor his fear as those who take them in a civil sence but onely his frailty as if he had said My moysture consumeth my strength abateth my flesh falleth my heart faileth or at least ere long my breath will be corrupt my days extinct and the grave ready for me how happy am I therefore in having God for the strength of my heart Deficit consumâ—tur caro mea cor meum Mollerus Ainsworth reads the words Wholly consumed is my heart and my flesh I shall take the words in this sense as being most sutable to this occasion So far the Thesis now to the Antithesis Robur cordis Calv. But God is the strength of my heart Though my flesh fail me the Father of spirits doth not fail me when I am sinking he will put under his everlasting arm to save me The Seventy read it But God is the God of my heart because God is all strength God in the heart is the strength of the heart Petra cordis Moller The Hebrew carrieth it But God is the rock of my heart e. i. A sure strong and immovable foundation to build upon Though the winds may blow and the waves beat when the storm of death cometh yet I need not fear that the house of my heart will fall for it s built on a sure foundation God is the rock of my heart The strongest child that God hath is not able to stand alone like the Hop or Ivy he must have somewhat to support him or he is presently on the ground Of all seasons the Christian hath most need of succour at his dying hour then he must take his leave of all his comforts on earth and then he shall be sure of the sharpest conflicts from Hell and therefore its impossible he should hold out without extraordinary help from Heaven But the Psalmist had armour of proof ready wherewith to encounter his last enemy As weak and fearful a child as he was he durst venture a walk in the dark entry of death having his Father by the hand Though I walk in the valley of the shadow of death I will fear none ill for thou art with me Psa 23. Though at the troubles of my life and my tryal at death my heart is ready to fail me yet I have a strong cordial which will chear me in my saddest condition God is the strength of my heart And my portion It s a Metaphor taken from the ancient custome among the Jews of dividing inheritances whereby every one had his allotted portion as if he had said God is not onely my Rock to defend me from those tempests which assault me and thereby my freedom from evil but he is also my portion to supply my necessities and to give me the fruition of all good Others indeed have their parts on this side the land of promise but the Author of all portions is the matter of my portion my portion doth not lie in the Rubbish and lumbar as theirs doth whose portion is in this life be they never so large but my portion containeth him whom the Heavens and Heaven of Heavens can never contain God is the strength of my heart and my portion for ever Not for a Year or an age or a million of ages but for eternity Though others portions like Roses the fuller they blow the sooner they shed they are worsted often by their pride and wasted through their prodigality that at last they come to want Quicquid praeter deum possideas non poteris dicere quod pars tua sit futura in sâ— ulum De deo solo dicit fiâ—â—lis Pars mea deus in seculum Muscul in loc and surely death always rents their persons and portions asunder yet my portion will be ever ful without diminution and first without alteration this God will be my God for ever and ever my guide and aid unto death nay Death which dissolveth so many bonds and untieth such close knots shall never part me and my portion but give me a perfect and everlasting possession of it The words branch themselves into these two parts The parts of the Text. First The Psalmist Complaint My flesh and my heart faileth me Secondly His Comfort but God is the strength of my heart and my portion for ever Or we may take notice in them 1. Of the Frailty of his Flesh My flesh and my heart faileth me 2. Of the Flourishing of his Faith But God is the strength of my heart and my portion for ever According to the two parts of the Text I shall draw forth two Doctrinal truths Doct. 1 1. Doct. That Mans flesh will fail him The highest the holiest mans heart will not ever hold out The Prophet was great and gracious yet his flesh failed him Doct. 2 2. Doct. That its the comfort of a Christian in his saddest condition that God is his portion This was the strong water which kept the Psalmist from fainting when his flesh and heart failed him I begin with the first The 1. Doct. man is mortal That mans flesh will fail him Those whose spirits are noble will find their flesh but brittle The Psalmist was great yet death made little yea nothing of him like the Duke of Parma's sword it makes no difference between great and small this Cannon hits the great Commanders as well as the Common Souldiers like a violent Wind it plucks up by the roots not onely low Trees but also tall Ceders They who lye in beds of Ivory must lye down in beds of earth Some Letters are set out very gaudily with large flourishes but they are but Ink as the other Some men have great Titles Worshipful Right Worshipful Honourable Right Honourable but they signifie no more with Death then other men they are but moving earth and dying dust as ordinary men are Worship Honour Excellency Highness Majesty must all do homage to the Scepter of this King of Terrors When Constantius entred in triumph unto Rome and had along time stood admiring the Gates Arches Turrets Temples Theaters and other magnificent Edifices of the City at last he ask'd Hormisda what he thought of the place I take no pleasure in it at all saith Hormisda for I see
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
The red Sea of his blood is the onely way through which thou canst pass into Canaan Reader since there is a flood and vengeance and wrath upon the face of the World flie as the distressed Dove to this Ark of the Covenant see how Jesus Christ the true Noah a Preacher of righteousness puts forth his hand to take thee in He is the Son of David to whom souls that are in debt and in distress may flee and seemeth to speak to thee as David to Abiathar Abide thou with me fear not for they the World and Devil that seek thy life seek mine but with me thou shalt be in safe-guard 1 Sam. 22.2 and ult A change of nature requisite Secondly There must of necessity be a change of thy nature by Repentance or Death can never be thy passage into the undefiled inheritance The new man is the onely Citizen of the new Jerusalem T is bad venturing a voyage to the Happy Islands in an old leaking bottom In the Art of navigation it was a Law and formerly seriously observed that none should be a Master or Masters Mate that had not been first a Sculler and Rowed with Owers and from thence be promoted to the Stern None are fit to Raign with God who have not wrought for God Others are more unfit for it then a Carter for a Princes Court Men must be bound Apprentices on earth to that high and holy Trade of worshipping and glorifying the blessed God and know the Art and Mystery of it which the purblind eyes of nature cannot discern before they can set up for themselves and inrich themselves by it in Heaven Men that are wholly strangers to a Country and no whit acquainted with the Language and Carriage of the natives would find if in it but a solitary place He whose eyes are so bad that he cannot see God with the help of the spectacles of Ordinances will be much more unable to see him face to face Alas what would an earthly man do in Heaven Till thou art converted and hast a sense of thy sins and miseries thou art a Rebel in actual Arms against God If Death finds thee in such a condition God takes the Fort of thy Soul by storm with thy Weapons in thy hands and therefore thou canst expect nothing less then Death eternal without mercy There is no peace to be thought of with God whilst thou maintainest War against him The sinner instead of disarming armeth Death against himself The life of sin is the life of Death and enableth it to kill the soul Till thy nature be renewed thy heart is full of enmity against God and thy life nothing else but a walking contrary to him and therefore thou canst have no delight or joy in him which is the very Heaven of Heavens There must be conformity to him before there can be communion with him God and man must be agreed before they can walk or dwell together Except ye be converted ye can in no wise enter into the Kingdom of God and again Except a man be born again he cannot see the Kingdom of God Mat. 18.3 John 3.3 Which negatives can in no wise and cannot enter speak not onely the impossibility of it on Gods part because he is fully resolved against it but also the incapacity on mans part because he is wholly unprepared for it Swine are not fit for a rubd Room or a presence Chamber As Timber must be laid out and shrunk before its fit for building otherwise t will warp So God humbleth and draweth out self-â—ap and self-indisposition before they become the Temple of the Holy Ghost That building which reacheth up to Heaven must have a low foundation They that would turn Pewter by Alchimy into Silver first dissolve the Pewter or otherwise their labour is in vain Thy heart must be melted by godly sorrow for sin and hatred of sin before thou canst be a vessel of Silver for thy Masters use the Angel troubled the Waters before they were healing John 5.4 Repent that your sins may be blotted out Act. 3.19 Repentance and Remission are ever Twins T is observable that nature haâ—h made the roots of many trees bitter whose fruits are very sweet They that in life sow in tears at death shall reap in joy It is the wet seed-time that hath the sunshiny harvest God is reâ—â—â—â—d that all the sons of men shall feel sin 〈◊〉 in broken Bones on Earth or broken Backs in Hell When sin hath its deaths-wound before it will expire at death for though sin brought death into the body death will cast sin out of the body When grace is before budded and blossomed at death it will ripen into glory Holiness is the Raiment of Needle-work in which thou art to be brought to thy Lord and Husband Psa 45.14 but its necessary that like Abrahams Ram thou be perplexed in these Briars before by death thou art offered up as a peace-offering to God They are foolish who Dream of being carried to Heaven in a Feather-bed None but such as are weary of the work as a sick man of his bed and heavy laden with the weight of sin as a Porter can be of his burden shall enter into the everlasting rest Naturalists observe that the Egiptian Fig-Tree being put into the Water Pliny Nat. Hist Lib. 13. Cap. 7. presently sinketh to the bottom but being well soaked contrary to the nature of other Trees it boys it self up to the top Till thy mind is inlightned to see sins deformity thy will renewed to refuse it as thy only enemy and thy affections purified to grieve for it and loath it as it is contrary to the blessed God and thy own felicity till thy soul is soaked in these bitter waters never expect to be lifted up to the Rivers of pleasures at Gods right hand This howling Wilderness is the onely way to Canaan The path to Sion lyeth by Sinai God powreth the Oyl of gladness into the broken Vessel Some Phylosophers tell us that Feeling is the foundation of natural life no feeling no life It s true I am sure in Divinity no feeling no sense of sin no spiritual no eternal life Impenitency like a Lethurgy is deadly is damning God doth qualifie all whom he intendeth to dignifie Saul is qualified by receiving another spirit then he had before to reign over men much more must they be qualified by receiving a new heart and a new spirit who are to reign with God The Sun never leapt from Mid-night to Mid-day but first sendeth forth some glimmerings of light in the dawning of the day then looketh upon us with some weak and waterish beams after that beholds us with open face and even then hath many Miles to run before he can arrive at his Meridian glory God never carried a soul from Hell to Heaven from a natural condition to the beautifical Vision but through the door or gate of conversion Reader to conclude this Use and sum up
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
tryals and defie the greatest dangers At destruction and famine they can laugh Job 5 22. and over the greatest crosses through him they are more then Conquerours Rom. 8.35 2. As God is able to free from all evil so to fill the soul with all good 2 God can fill a soul with all good therefore is its happiness That which beatifieth the reasonable creature must undertake the removal of what is destructive and the restoring to him whatsoever may be perfective Weak nature must be supported and empty nature must be supplyed Now the whole creation cannot be mans happiness because it is unable both to defend him from evil and to delight him with good The comfort which ariseth from creatures is like the juice of some plums which doth fill with wind but yields no nourishment He that sits at the worlds table when it is most largely spread and fairly furnished and feedeth most heartily on its fare is as one that dreameth he eats and when he awakes loe he is hungry The best noise of earthly Musicians can make but an empty sound which may a little please the senses but not in the least satisfie the soul The world hath but small choice and therefore makes us but small chear for as sick and squeazie stomacks we are presently cloyd even with that which we called so earnestly for Hence it was that those who esteemed their happiness to consist in pleasing their brutish part did so vehemently desire new carnall delights Nero had his officer that was stilled Arbiter Neronanae libidinis An inventer of new pleasures Sueton. cap 43. Suetonius observeth the same of Tiberius and Cicero of Xerxes for these men like children were quickly weary Omnibus Error immensus of that for which they were but now so unquiet And the reason is given us by the Moralist because error is infinite The thirst of nature may be satisfied but the thirst of a disease as the dropsy cannot The happiness of the soul consisteth in the enjoyment of good commensurate to its desires which no creature is nay not all the creatures But God is the happiness of the creature because he can satisfy it The Hebrews call a blessed man Ashrei in the abstract and in the plural number blessednesses Psalm 32.1 because no man can be blessed for one or another good unless he abound in all good The soul of man is a Vessel too capacious to be fild up with a few drops of water but this Ocean can do it Whatsoever is requisite either to promote decayed or to perfect deficient nature is in God The Lord is my shepherd I shall not want Psalm 23.1 Where is all wealth there can be no want My God shall supply all your need Phil. 4.13 One God answereth all necessities because one God includeth all excellencies He is bonum comprehensivum in him are all the treasures of Heaven and Earth and infinitely more The God of all comforts is his name 2 Cor. 1.3 As all light is in the Sun so all comfort all good is in God Theodoret cals Moses an Ocean of Divinity Some have called Rome the Epitome of the world It s true of God he is an Ocean of all delights and blessings without either bank or bottom and the Epitome of inconceivably more and incomparably better then all this worlds felicities The God of peace fill you with all joy Rome 15.19 Observe here is joy which is the cream of our desires the overflowing of our delights it is the sweet tranquillity of our mindes the quiet repose of our hearts and as the sun to the flowers it enlargeth and cheereth our affections Joy is the mark which all would hit And is by the Philosopher well observed to be the dilation of the heart for its embracing of closing with Union to its most beloved object 2 Here is all joy Variety of what is excellent addeth much to its lustre and beauty The Christian sits at a banquet made up of all sorts of rare and curious wines and all manner of dainties and delicates He may walk in this garden and delight himself with diversity of pleasant fruits and flowers All joy One kind of delight like Maryes box of Oyntment being opened filleth the whole house with its savor what then will all sorts of precious perfumes and fragrant oyntments do 3. Here is filling them with all joy Plenty joyned with variety of that which is so excedingly pleasant must needs inhance its price there is not a crevice in the heart of a Christian into which this light doth not come It s able to fill him were he a far larger Vessel then he is as they fill'd the pots at the feast of Cana up to the brim with this water or rather with this wine The joy arising from the creature is an empty joy like the Musitian in Plutarch who having pleased Dionysius with a litle vanishing Musick was recompenced with a deceived hope of a great reward but this is a satiating satisfying joy fill you with all joy But 4. On what root doth such a variety and Plenty of lovely luscious fruit grow Truly this light of joy doth not spring out of the earth its Fountain is in heaven The God of peace fill you with all joy The Vessel of the creature runs dregs it can never yield such choyce delights This pure River of water of life proceedeth onely out of the throne of God Rev. 22. CHAP XI God the happiness of Man because of his sutableness to the Soul THis delight and joy in God ariseth from his sutableness to the nature of the heaven-born Saints as I shall discover in the next heads and their propriety in him God is a sutabâ—e good to Manâ— Soul Secondly God is a proportionable good That which makes a man happy must be suitable to his spiritual soul All satisfaction ariseth from some likeness between the faculty or temper which predominateth and the object The cause of pleasure in our meats is the sutableness of the saline humor in our taste to that in our food Therefore silver doth not satisfy one that is sick Aristot Eth. lib. 10 cap. 7. nor rayment one that suffereth hunger because these are not answerable to those particular necessities of nature The Prince of Philosophers observeth truly That those things onely content the several creatures which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accommodated to their several natures Birds and beasts and fish do all live upon and delight in that food which is proportionable to their distinct beings The Oxe feedeth on grasse the Lion on flesh the Goat on Bough's some live on the dew some on fruit some on weeds some creatures live in the Air others sport themselves in the waters the Mole and Worm are for the earth the Salamander choseth rather the fire Nay in the same plant the bee feedeth on the flower the bird on the seed the sheep on the blade and the swine on the root and
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
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
not the worth of them None look off the world but they that can look beyond it The Turtle saith the Philosopher brings forth her young blind The most quick-sighted Christian brings forth blind children now they not being able to see afar off into the other world prefer these poor things which they may have in present possession before these unsearchable riches which are offered them in reversion Hence it is also that the Devil as the Raven when he seizeth the carcass as soon as he layeth hold on any person Prov. 33.17 2 Cor. 4.4 the first thing he doth is to peck out his eyes knowing that as soon as they come to see the blessed God and the happiness which is to be enjoyed in him they will quickly turn their backs on these shadows and face about towards this eternal substance O how dull would the worlds common glasse be in his eye who had once beheld the true Christal The loadstone of earth will not draw mans affections whilst this Diamond of heaven is in presence When Moses had once seen him that was invisible how low did the price of the honours and treasures and pleasures of Egypt fall in his judgement Knowledge is by one well expressed to be Appetites taster for as he that hath eaten sweet-meats cannot rellish the strongest beer so he that hath fed on the heavenly banquet cannot savour any thing else A man that is born in a dark dungeon and there continueth a long time when he comes after twelve or fourteen years to see a candle he wonders at the excellency of that Creature what delight will he take in beholding it and enquiring into the nature of it But bring this man afterwards into the open air and let him behold the glorious Sun his admiration of the candle will cease and all his wonder will be at the beauty and glory of this great Luminary of the World Every man is naturally in darkness hence it is that when he comes to behold the candles of creature comforts he is so ravisht and taken with them but let him once come to see the Sun of righteousness the Alsufficient and Eternal God he despiseth those glimmering rushes and all his wondering is at the excellency and perfections of this Glorious being That which was glorious before hath now no glory in comparison of this glory that excelleth All things are small and little in his eye who hath once had a sight of the great God The great Cities of Campania are but small cottages to them who stand on the top of the Alpes Philosophers observe that lumen est vehiculum influentiae Light is the convoy of heat Certain it is Reader that this light of knowledge would quickly cause heat in thy affections Couldst thou but see God with an eye of faith thine eye would so affect thine heart that as some who have beheld Mahomets Tomb have put out their eyes least they should be defiled with common objects after they have been blessed with so rare a sight thou wouldst shut thine eyes at those gilded poysons and wink ever after on those specious nothings Couldst thou see this God as he is visible in the glasse of the Creatures Couldst thou compass the earth which he hath made the several Islands and Continents which are in it Couldst thou like the Sun so surround it as to see all the Nations in it their several languages carriages customes their number order natures and the creatures in every Kingdome and Country the various plants birds minerals beasts and savage inhabitants in wildernesses their multiplicity variety dispositions subordination and serviceableness each to other and all that concerneth them what thoughts wouldst thou then have of this God for a portion Couldst thou behold at one view the vast Ocean discern the motion of the huge waters in the cause of its ebbing and flowing all the stormes and tempests which are there raised and all the persons and goods which have been there ruined Couldst thou see how those proud waves are laid with a word how when they swell and rage it is but Peace be still Matth. 8 as a mother will hush her crying Infant and all is quiet how they are kept in vvith bars and doors and for all their anger and povver cannot go beyond their decreed place Couldst thou dive into it and see the many vvonders that are in that great deep the vast riches vvhich are buried there out of the sight of covetons mortals the Leviathan whose teeth are terrible round about him whose scalâ—s are his pride shut up together as with a close seal by whose neesings a light doth shine and whose eyes are the eye-lids of the morning whose breath kindleth coals and a flame goeth out of his mouth who esteemeth iron as straw and brasse as rotten wood who maketh the deep to boyl like a pot and the sea like a pot of ointment Couldst thou behold the innumerable fish both small and great that are there Good Lord what wouldst thou think of having the Author and Commander of the Earth and Ocean for thy portion Couldst thou ascend up to the skie and fully perceive the beauty glory nature and order of that heavenly hoast how they march in rank and file come forth when called in their several courses know the time of their rising and setting couldst thou know the Sun perfectly in his noon-day dresse and what influences those higher Orbes have on inferiour bodies what wouldst thou then give to enjoy him who gave them their beings who appointeth them their motions who knoweth the number of the stars and who calleth them all by their names for thy portion But Oh! were it possible for thee to hold aside the vail and look into the holy of holies to mount up to the highest heavens and see the royal pallace of this Great King the stately Court which he there keeps the noble entertainment which he there gives to his Friends and Children Couldst thou know the satisfying joy the ravishing delight and the unconceivable pleasure which the spirits of just men made perfect have in his favour and fruition Couldst thou see him as he is there visible like a pure sweet light sparkling through a christal-lanthorn in the glorified Redeemer and know him as thou art known of him then then Reader what wouldst thou think of this God for a portion what poor apprehensions wouldst thou have of that beggarly portion which thou now admirest what dung what dogs-meat would the world be to thee in comparison of this God As Alexander when he heard of the Indies and the riches there divided the Kingdome of Macedonia amongst his Captains so thou wouldst leave the swine of the earth to wallow in the mire of brutish comforts the foolish children of disobedience to paddle in the gutter of sensual waters and wouldst desire that thy portion might be amongst Gods Children and thy heritage amongst his chosen ones Then then Friend all thy love would be too little and
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
wholly cleave to thee then my life will be lively There are two special faculties in Mans Soul which must be answered with sutable and adaequate objects or the heart like the sea cannot rest The understanding must be satisfied with truth and the will with good For the filling of these two faculties men are as busie as Bees flying over the field of the world and trying every flower for sweetness but after all their toyl and labour house themselves like wasps in curious combs without any hony The understanding must be suted with the highest truth but the world is a lye Psal 62. and the things thereof are called lying vanities they are not what they seem to be Jonah 2.8 and hence are unable to satisfy the mind but God is aeterna veritas vera aeternitas eternal truth and true eternity All truth is originally in him his nature is the Idea of truth and his will the standard of truth and its eternal life and utmost satisfaction to know him because by it the understanding is perfected for the Soul in God will see all truth and that not only clearly I speak of the other world where the Christians happiness shall be completed face to face but also fully Aristotle though an Heathen thought happiness to consist in the knowledg of the chiefest good If Arichimedes when he found out the resolution of one question in the Mathematicks was so ravished that he ran up and down crying I have found it I have found it How will the Christian be transported when he shall know all that is knowable and all shadows of ignorance vanish as the darkness before the rising Sun The will also must be suted with good and according to the degree of goodness in the object such is the degree of satisfaction to the faculty Now the things of this life though good in themselves yet are vain and evill by reason of the sin of man Rom. 8.20 And likewise are at best but bodily limited and fading good things and therefore uncapable of filling this faculty As truth in the utmost latitude is the object of the understanding so Good in the universality of it is the object of the will Further that good which satisfieth must be optimum the best or t will never sistere appetitum the Soul will otherwise be still longing and maximum the most perfect or t will never implere appetitum fill it But God is such a good he is essentially universally unchangeably and infinitely good and therefore satisfieth When I awake I shall be satisfied with thy likeness Psa 17. ult When my body hath slept in the bed of the grave till the morning of the resurrection and the sound of the last trump shall awaken me O the sweet satisfaction and ravishing delight which my Soul shall enjoy in being full of thy likeness and thy love Nay in the mean time before the happiness of a Saint appear to his view in a full body it doth like the rising Sun with its forerunning rays cast such a lightsome gladsome brightness upon the believer that he is filled with joy at present and would not part with his hopes of it for the whole world in hand They shall be abundantly satisfied with the fatness of thy house while on this side Heaven and thou shalt make them drink of the rivers of thy pleasures Psal 36.8 Though the wedding dinner be deferd till the wedding day yet before hand the Christian meets with many a running banquet He hath not only pleasures fatness of thy house but also plenty of it here below They shall be abundantly satisfied The World is like sharp sauce which doth not fill but provoke the stomach to call for more the voice of those guests whom it makes most welcome is like the daughters of the horseleech Give Give but the infinite God like solid food doth satisfy the soul fully In my Fathers house is bread enough and causeth it to cry out I have enough Secondly God is a sanctifying ennobling Portion 2 God is a sanctifying portion The World cannot advance the Soul in the least things of the World are fitly compared to shadows for be thy shadow never so long thy body is not the longer for it so be thy estate never so great thy soul is not the better for it A great letter makes no more to the signification of a word then the smallest Men in high places are the same men no reall worth being thereby added to them that they are in low ones Nay it s too too visible that men are the worse for their earthly portions If some had not been so wealthy they had not been so wicked Most of the Worlds favourites like aguish stomachs are fuller of appetite then digestion they eat more then they can concoct and thereby cause diseases nay by feeding on this trash of earth their stomachs are taken off from substantial food the bread of Heaven The Souldiers of Hannibal were effeminated and made unfit for service by their pleasures at Capua Damps arising out of the earth have stifled many a Soul Aâ—ist Probl. seâ— 23. Aristotle tells us of a Sea wherein by the hollowness of the earth under it or some whirling property ships used to be cast away in the midst of a calm Many perish in their greatest prosperity and are so busy about babies and rattles that they have no leasure to be saved Luke 14.17 That which doth elevate ennoble the Soul of Man must be more excellent then the Soul Silver is embased by mixing it with lead but ennobled by gold because the former is inferiour to it but the latter excells it The World and all things in it are infinitely inferiour to the Soul of Man and therefore it is debased by mingling with them but God is infinitely superiour and so advanceth it by joyning with it That coyn which is the most excellent mettal defileth our hands and is apt to defile our hearts but the divine nature elevateth and purifieth the Spirit The goodliest portions of this life are like the Cities which Solomon gave to Hiram And Hiram came from Tyre to see the Cities which Solomon had given him and they pleased him not And he said What Cities are these which thou hast given me my brother and he called them the land of Cabul that is displeasing or dirty unto this day 1 Kings 9.12 13. The pleasantest portion here lyeth in the land of Cabul its displeasing and dirty it doth both dissatisfy and defile when the heavenly portion doth like hony both delight and cleanse both please and purify Outward things like common stones to a ring adde nothing at all to the worth of a Soul but this sparking Diamond this pearle of price the infinite God makes the gold ring of the Soul to be of unspeakable value The heart of the wicked is little worth Pro. 10.20 His house is worth somewhat but his heart is worth nothing because its a ditch full only
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
of their glory their portion is so full that they desire no more they enjoy variety and plenty of delights above what they are able to ask or think and want nothing but to have it fixt may they but possess it in peace without interruption or cessation they will trample all the Kingdomes of the earth as dirt under their feet and loe thou art the welcome Dove to bring this olive branch in thy mouth This God is our God for ever and ever All the Arithmetical figures of dayes and months and years and ages are nothing to this infinite Cypher ever which though it stand for nothing in the vulgar account yet contains all our millions yea our millions and millions of millions are lesse then drops to this Ocean Ever If all the pleasures of the whole creation cannot countervail the fruition of God though but for one moment how happy shouldst thou be to enjoy him for ever If the first fruits and foretasts of the Christians felicity be so ravishing what will the harvest be Friend little dost thou think what crowns scepters palmes thrones kingdomes glories beauties banquets angelical entertainments beatifical visions societies varieties and eternities are prepared for them who chuse God for their portion If the Saints crosse in the judgement of Moses when at age and able to make a true estimate of things were more worth then all the treasures of Egypt and he chose it rather what is the Saints crown eternal crown worth To conclude this Use Reader take a serious view of this portion which is here tendered to thee and consider upon what easie termes it may be thine for ever The portion is no lesse then the infinite God Behold the nations are as a drop of the bucket and are counted as the small dust of the ballance all nations before him are as nothing and they are counted to him lesse then nothing and vanity Isai 40.15 17. Other portions are bodily he is spiritual and so sutable to thy soul Other portions are mixt like the Israelites pillar which had a dark as well as a light side but he is pure there is not the least spot in this Sun he is a sea of sweetness without the smallest drop of gall Other portions are particular there are some chinks in the outward man which they cannot fill besides the many leaks of the soul none of which they can stop but he is an universal portion All the excellencies of the creatures even when their dregs and imperfections are removed are but dark shadows of those many substantial excellencies which are in him He made all he hath all he is all the most fluent tongue will quickly be at a losse in extolling him for he is above all blessing and praises Other portions are debasing like drosse to gold an allay to its worth but he is an advancing portion as a set of Diamonds to a royal Crown infinitely adding to its value Other portions are perishing they may be lost they will be left when death calls thy cloth will be then drawn and not one dish remain on the table but he is an everlasting portion the souls that feast with him like Mephibosheth at Davids eat bread at his table continually In his presence is fulness of joy and at his right hand are pleasures for evermore Now is not here infinite reason why thou shouldst choose this God for thy portion Consider the termes upon which he is willing to be thy portion he desires no more then thou wouldst take him for thy treasure and happiness Surely such a portion is worthy of all acceptation Be thy own Judge may not God expect and doth he not deserve as much respect as thine earthly portion hath had Can thy esteem of him be too high or thy love to him be too hot or thy labour for him too great O what warm embraces hast thou given the world throw that strumpet now out of thine armes and take the fairest of ten thousand in her room What high thoughts hast thou had of the world what wouldst thou not formerly do or suffer to gain a little more of it Now pull down that Usurper out of the throne and set the King of Saints there whose place it is esteem him superlatively above all things and make it thy business whatsoever he call thee to do or suffer to gain his love which is infinitely better then life it self Do but exalt him in thy heart as thy chiefest good and in thy life as thine utmost end and he will make a deed of gift of himself to thee Is it not rational what he desires why shouldst thou then refuse Here is God there is the world here is bread there is husks here is the substance there is a shadow here is Paradise there is an apple here is fulness there is emptiness here is a fountain there is a broken cistern here is all things there is nothing here is heaven there is hell here is eternity I say eternity of joy and pleasure here is eternity O that word eternity of sorrow and pain choose now which of the two thou wilt take and advise with thy self what word I shall bring again to him that sent me 1 Chron. 21.12 CHAP XX. Comfort to such as have God for their portion FOurthly The Doctrine may be useful by way of Consolation It speaketh much comfort to every true Christian God is thy portion thy portion is not in toyes and trifles in narrow limited Creatures but in the blessed boundless God He cannot be poor who hath my Lord Maior to his Friend much lesse he that hath God to his portion A portion so precious and perfect that none of the greatest Arithmeticians ever undertook to compute its worth as knowing it impossible a portion so permanent that neither death nor life nor the world nor principalities nor powers nor things present nor things to come can part thee from it This cordial may enliven thee in a dying estate None can part thee and thy portion The winter may freeze the ponds but not the Ocean All other portions may be frozen and useless in hard weather but this portion is ever full and filling Hagar when her bottle of water was spent wept because she did not see the fountain that was so near her The absence of the creatures need not make thee mourn who hast the presence of the Creator Thou mayst have comfort from thy portion in the most afflicted condition Do men plunder thee of thy estate thou art rich towards God and mayst suffer the spoiling of thy goods joyfully knowing that thou hast a more enduring substance Hebr. 10.34 Do they cast thee into prison though thy body be in fetters thy soul enjoyeth freedome no chains can so fasten thee to the earth but thou mayst mount up to heaven upon the wings of meditation and prayer Do they take away thy food thou hast meat to eat which they know not of and wine to drink which makes glad the
what is it in death that thou art afraid of Is it not a departure the Goal delivery of a long prisoner the sleep of thy body and a wakening of thy Soul the way to bliss the gate of life the portall to Paradise Art thou not sure to triumph before thou fightest by dying to overcome death and when thou leavest thy body to be joyned to thy head The Roman general in the encounter between Scipio and Hannibal thought he could not use a more effectual perswasion to encourage his souldiers then to tell them that they were to fight with those whom they had formerly overcome and who were as much their slaves as their enemies Thou art to enter the list against that adversary whom thou hast long agoe conquered in Jesus Christ and who is more thy slave then thine enemy Death is thine 1 Cor. 3.30 thy servant and slave to help off thy cloaths and to put thee to thine everlasting happy rest Is it the taking down of thine earthly tabernacle which troubles thee Why Dost thou not know that death is the workman sent by the Father to pull down this earthly house of mortality and clay that it may be set up a new infinitely more lasting beautiful and glorious Didst thou believe how rich and splendid he intends to make it which cannot be unlesse taken down thou wouldst contentedly endure the present toyl and trouble and be thankful to him for his care and cost He takes down thy vile body that he may fashion it like to the glorious body of his own Son which for brightness and beauty excels the Sun in its best attire far more then that doth the meanest Star Is it the untying of the knot betwixt body and soul which perplexeth thee It is true they part but as friends going two several wayes shake hands till they return from their journey they are as sure of meeting again as of parting for thy soul shall return laden with the wealth of heaven and fetch his old companion to the participation of all his joy and happiness Is it the rotting of thy body in the grave that grieves thee Indeed Plato's worldling doth sadly bewail it Woe is me that I shall lie alone rotting in the earth amongst the crawling Wormes not seeing ought above nor seen But thou who hast read it is a sweet bed of spices for thy body to rest in all the dark night of this worlds duration mayst well banish such fears Hast thou never heard God speaking to thee as once to Jacob Fear not to goe down into Aegypt into the grave I will go down with thee and I will bring thee up again Gen. 16.4 Besides thy Soul shall never die The heathen Historian could comfort himself against death with this weak cordial Non omnis moriar All of me doth not die though my body be mortal my books are immortal But thou hast a stronger julip a more rich cordial to clear thy spirits when thy body failes thy soul will flourish thy death is a burnt offering when thy ashes fall to the earth the celestial flame of thy Soul will mount up to Heaven Farther death will ease thee of those most troublesome guests which make thy life now so burdensome as the fire to the three children did not so much as singe or sear their bodies but it burnt and consumed their bands so death would not the least hurt thy body or soul but it would destroy those fetters of sin and sorrow in which thou art intangled Nazian Orat. Besides the sight of the blessed God which is the only beatifical vision which at death thy soul shall enjoy Popish Pilgrims take tedious journeys and are put to much hardship and expence to behold a dumb Idol The Queen of Sheba came from far to see Solomon and hear his wisdom and wilt thou not take a step from earth to Heaven in a moment in the twinkling of an eye thy journey will be gone and thy work be done to see Jesus Christ a greater then Solomon Hast thou not many a time prayed long and cried for it hast thou not trembled least thou shouldst miss it hath not thine heart once and again leapt with joy in hope of it and when the hour is come and thou art sent for dost thou shrink back for shame Christian walk worthy of thy calling and quicken thy courage in thy last conflict As the Jewes when it thunders and lightens open their windowes expecting the Messias should come O when the storm of death beats upon thy body with what joy mayst thou set those casements of thy Soul Faith and Hope wide open knowing that thy dearest Redeemer who went before to prepare a place for thee will then come and fetch thee to himself that where he is there thou mayst be also and that for ever FINIS Some Scriptures that are occasionally opened 1 Sam. 30.6 p. 106. 2 Sam. 23.5 p. 64. Ester 7.6 p. 47 48. Job 7. ult p. 67. Psal 11.6 p. 133. Psal 16.5 6. p. 161. Ps 17. ult p. 164. Psal 27.5 p. 111. Psal 91.4 p. 112. Psal 121.4 p. 110. Psal 142.5 p. 110. Eccles 1.2 p. 160. Eccles 8.8 p. 34. Eccles 9.12 p. 136. Isai 25.10 p. 111. Isai 27.11 p. 111. Isai 27.3 p. 110. Isai 40.6 7. p. 14. Zachar. 2.5 p. 110. Habak 3.16 17. p. 124. Matth. 6.21 p. 138. Rom. 15.19 p. 114 115. 1 Cor. 15.57 p. 65 66. 2 Cor. 1.3 p. 123. A Table of the chief heads treated of in the foregoing Book A. AFflictions not to be born without divine help p. 9. The vast difference between sinners and Saints in Afflictions 123 124 125. The more mens affections are crucified to the world they die with the more comfort 88. B. The great folly of men in minding their bodies above their souls Blessedness vide Happiness C. The necessity of an interest in the Covenant of Grace p. 63. The comfort of a Christian in God p. 105 179. The need sinners stand in of Christ p. 63 64 75. The Excellency of Christ p. 73 74. The terms upon which sinners may enjoy Christ p. 78 79. D. Death will seize on all p. 14 15. Neither height nor holiness will excuse from dying p. 13. 39 40. Nor strength in our youth The corruptibility of mans body natural cause of death p. 16 17. Sin the moral and meritorious cause of death p. 19 20. Gods fidelity the supernatural cause of death p. 17 18. Counsel to prepare for death p. 29 30 31. Death is certain p. 34 35. Death is often sudden p. 36 37. Death will try men p. 43 44. 45 46. Death strips men of outward comforts Spiritual enemies busie in an hour of death p. 47 48. When death comes it is too late to prepare p. 40. Death gain to a Christian p. 18 19 182 183. 56 57. The misery of sinners at death p. 50. What is requisite to prepare for death p. 61. to 70. Comfort against the death of Christian friends p. 180.