old age can hurt him his fingers pain makes him not forget the health of his whole body one dayes or weeks sicknesse makes him not forget many years health He is not so sensible of a present distresse nor so ingratefull for favours past as not to remember many years injoyments more then one weeks misery Yea he considers that it is in great love that God thus visits him that he dealeth mercifully with him least he should fall from him and despair that he beateth him least he should grow proud and forget him and so perisâ— Besides he findes by experience that as every other affliction rubs off some rust melts off some drosse strains out some corruption c. so also that sicknesse cuts the very throat of all his vices be it pride lust covetousnesse or the like for the very worst Fever can come does not more burn up his bloud then his lust and together with sweating out the surfits of nature at the pores of the body he weeps out the sinfull corruption of his nature at the pores of his conscience And indeed God scourgeth his flesh to this end only that his spirit may be saved in the day of Jesus Christ And the like of old age his soul waxeth as his body waineth and he is wisest to prescribe when his bones and sinewes are weakest to execute CHAP. XVII 1. SIxthly Suppose he is in distresse of conscience and at the very brink of despair expecting nothing but hell and damnation suppose God hides his face and seems to have utterly forsaken him and to reject his prayers yea suppose the terrours of God fight against him and the Arrowes of the Almighty stick so fast in him 〈◊〉 the venom thereof hath drunk up his spirit so that in his own apprehension God is become his mortall enemy as it fared with Iob yet all this is for his good and shall do him good yea this extream severity of God argues favour for nothing more usuall then for God to work joy out of fear light out of darknesse and to bring to the Kingdom of Heaven by the gates of hell and thus he deals with his dearest darlings When he meant to blesse Iacob he wrestles with him as an adyersary even till he lamed him when he meant to preferre Ioseph to the Throne he threw him down into the Dungeon and to the Golden chain about his neck he laded him with Iroâ— ones about his leggs Nor would Christ cure Lazarus till after he was dead buried and stunk again no question to teach us that we must be cast down by the Law before we can be raised up by the Gospell and become fools before we can be truly wise Nor hath he cause to fear be his case never so desperate for God will measure his patience and make it proportionable to his suffering and equall his strength to his temptations his grace shall be sufficient for him at the least 2 Cor. 12. 9. Phil. 1. 29. and he that made the Vessel knowes her burden and how to ballast her The Bush which was a type of the Church consumed not all the while it burned with fire because God was in the midst of it The Anchor lyeth deep and is not seen yet is the stay of all The Bladder blown may float upon the floud but cannot sink nor stick in filthy mud Sinne Satan and the world may disturb him but they can never destroy him his head Christ being above he cannot be drowned there can be no disjunction unlesse he could be pluckt from his arms that is Almighty for his life is hid with Christ in God Col. 3. 3. Besides if he suffers much it shall not be long if he suffers long it shall not be much if his sorrowes be sharp they are the shorter Grievous and sore trials last but for a season 1 Pet. 1. 6. a little while Ioh. 16. 16. yea but a moment 2 Cor. 4. 17. For a moment in mine anger saith God I hid my face from thee for a little season but with everlasting mercy have I had compassion on thee Isa. 54. 8. Weeping may abide for a night but joy cometh in the morning Psal. 30. 5. And it is ever seen that his joy both succeeds and exceeds his sorrow that his sadnesse ends in gladnesse and his sorrow in singing and the more grievous his exigent the more glorious his advancement But the last which is the best gain of all he growes more holy then ever for like the Vine he bringeth forth the more and better fruit for paring and â—â—uning and bleeding and though his outward man perish yet his inward man is renewed daily even as a Lambe is much more lively and nimble for shearing these very tempestuous showers bring forth spirituall flowers and herbs in abundance 2. Seventhly Let judgements be iâ—â—licted upon the whâ—le Land they shall not touch him nor his family he shall be singled out for mercy Or if they do they shall be so sanctified that they shall rather pleasure then hurt him As if the Corn be cut down with the weeds the one shall be carried into Gods barn as Lazarus was the other cast into the fire like Dives yea every stroak in the judgement shall be a monitor and serve as a Sermon to him when he sees another struck he takes warning for he will be put unto duty even by the shadow of the wand 3. Eighthly The strictest and severest Laws if they be not contrary to Gods Law have not power to smite him for he does those things unbidden which others can scarce do being compelled Yea the Law protects him against his enemies who fear the Jayl more then they fear Hell and stand more upon their silver or their sides smarting then upon their souls Good Magistrates also are the breath of his nostrils and protect him while they take vengeance on them that do ill Yea they are the Ministers of God for his wealth and bound to see him righted when he receives wrong in his person goods or good name CHAP. XVIII 1. NInthly His very sins and infirmities by Gods grace do work his good and he is by much the better for them for he will from hence grow more holy Yea he gains strength by every fall for hence issues deeper humiliation stronger hatred of sinne fresh indignation against himself more experience of his hearts deceitfulnesse renewed resolutions untill sinne be brought under it makes him more earnest with God by prayer to keep a more careful watch over himself to pity others more and censure them lesse when they offend or are overtaken to rest wholly upon the assistance of Gods Spirit and to aâ—cribe all glory to him of whom whatsoever he hath he holds True his offending God brings much misery upon him and God seems to have left him and to reject his prayers and humiliation but at length and so soon as the poor soul ceaseth to do evâ—â— and learns to do well the Lord repenteth him of
of money and their hearts to be riveted to the earth to be so inslaved to their lust to make gold their god and commodity the stern of their consciences For else the one would fly from present sinful pleasures with as great zeal as now they seek after them Neither would the other like Iudas sell Christ for thirty pence who is not to be valued with many millions of worlds did they but seriously think of those treasures of wisdom and riches Col. 2. 3. that will never fade those comforts that are everlasting They would not be such fooles as to better their estates by making themselves worse nor impoverish their soules to inrich their bodies Much lesse would they sell both soul and body to purchase a great estate which when gotten they have not power to partake of For such is their sottishnesse they never think that dear which stands them in no lesse price then their own soules For in them is that fulfilled Nihil cuique se vilius the vilest basest and cheapest thing we have we hold our selves 15. Yet no wonder for this is the misery that notwithstanding God hath set life and death Heaven and Hell before us and given us our choyce Offering Heaven to all that will confide in serve and obey him threatned Hell in case we forsake him to serve sin and Satan few men have faith to believe either Yea being fleshly not having the spirit they can believe nothing but that they are led to by sense Otherwise did men but really believe either of these they would not instead of obeying Christs Gospel make the World only their god and pleasure or profit alone their Religion Men fear a Iayl more then they fear Hell and stand more upon their silver or sides smarting then upon their soules and regard more the blasts of mens breath then the fire of Gods wrath and tremble more at the thought of a Sergeant or Baily then of Satan and everlasting perdition Else they would not be hired with all the worlds wealth multiplyed as many times as there be sands on the Sea shore to hazard in the least the losse of those everlasting joyes before spoken of Or to purchase and plunge themselves into those caselesse and everlasting flames of fire and brimstone in Hell there to try body and soul where shall be an inumerable company of devils and damned spirits to affright and torment them but not one to comfort or pity them 16. But O the madnesse of these men that cannot be hired to hold their finger for one minute in the weak flame of a farthing Candle and yet for trifles will plunge themselves body and soul into those endlesse and infinitely scorching flames of Hell fire If a King but threatens a Malefactour to the Dungeon to the Rack to the wheel his bones tremble a terrible palsie runs through all his joynts but let God threaten the unsufferable tortures of burning Topheth we stand unmoved undaunted And what makes the difference the one we believe as present the other is as they think uncertain and long before it comes if ever it do come Otherwise it could not be since the soul of all sufferings are the sufferings of the soul Since as painted fire is to material such is material to Hell fire And yet if fire be but cryed in the streets we run and bestir our selves how to quench it or at least how to avoid it O that men would believe the God of truth that cannot lye touching spiritual and eternal things but as they do these temporary and transitory O that thou who art the sacred Monarch of this mighty frame wouldest give them hearts to believe at least thus much That things themselves are in the invisible World in the World visible but their shadowes onely And that whatsoever wicked men injoy here it is but as in a dream their plenty is but like a drop of pleasure before a River of sorrow and displeasure And whatsoever the godly feel but as a drop of misery before a River of mercy and glory That though thou the great and just Iudge of all the world comest slowly to Judgment yet thou wilt come surely As the Clock comes slowly and by minutes to the sâ—râ—ak yet it strikes at last That those are onely true riches which being once had can never be lost That Heaven is a Treasure worthy our hearts a purchase worth our lives That when all is done how to be saved is the best plot That there is not mention of one in the whole Bible that ever sinned without repentance but he was punished without mercy For then there would not be a Fornicator or Prophane person as Esau who for a portion of meat sold his inheritance Heb. 12. 16. Then they would not be of the number of those that so doted upon purchases and Farmes and Oxen that they made light of going to the Lords Supper Luke 14. 18 19 20. Nor of the Gadarens mind who preferred their Hogs before Christ Then would they know it better to want all things then that one needful thing whereas now they desire all other things and neglect that one thing which is so needful They would hold it far better and in good sadnesse to be saved with a few as Noah war in the Ark then in good fellowship with the multitude to be drowned in sin and damned for company Nor would they think it any disparagement to their wisdomes to change their minds and be of another judgment to what they are 17. Wherefore my Brethren let me beseech you not to be such Atheists and fooles as to fall into hell before you will fear it when by fearing it you may avoid it and by neglecting it you cannot but fall into it What though it be usual with men to have no sense of their souls till they must leave their bodies yet do not you therefore leap into Hell to keep them company But be perswaded to bethink your selves now rather then when it will be too late when the Draw-Bridge will be taken up and when it will vex every vein of your hearts that you had no more care of your soules CHAP. XXII 1. FOurthly and lastly these things being so how doth it concern all to see that they are Believers Wouldest thou then have it fare so with thee Wouldest thou have thy very poysons turned into cordials thy terrours changed into pleasures and thy greatest evils made beneficial unto thee Wouldest thou be loosed from the chains of thy sins and delivered from the chains of plagues Wouldest thou have the same Christ with his precious Blood to free thee that shall with his Word sentence others As who would not except Satan hath strangely bewitcht him If thou wouldest I say then learn of this Believer imitate him in what hath been declared and what I shall further rehearse touching his knowledge belief and life for I have onely brake the thred of my Discourse to let in this use in way of
upright and just man Job 1. 1. Or another Ionathan 1 Sam. 23. 16 17. Or Eliâ—zer Gen. 15. 2. who could rejoice in others welfare by whom themselves were deprived of great honour and reveâ—ues Or one that does unto all others as he would have others do unto him Matth. 7. 12. CHAP. II. 1. THis Christian indeed this true Beleever is one that God of his free grace and good pleasure hath chosen and elected to eternall life before the foundation of the world and whom Christ hath redeemed with his prâ—cious bloud 2. He is effectually called and become a new Creature by regeneration being both begotten and born anew of God by the immortall sâ—ed of the Word and the Spirits powerfull working with it And without this new birth there is no being saved as our Saviour himself affirms Iohn 3. 5. 3. He is industrious after the means of grace loves to hear Christs voice and delights in it as finding a sweet rellish therein is able to know when Christ speaketh and when the tempter he receives the Word not as the word of men but as it is indeed the Word of God with all readinesse for he resists not as the wicked do but obeys Christs call which worketh in him mightily for he findes it by experience quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of the soul and spirit and of the joynts and marrow and to the discerning of the very thoughts and the most secret intents of the heart 4. His heart is circumcised or rather God takes away the stony heart out of his flesh and gives him a new heart in which he writes his Law and puts a new spirit into him â—vâ—n his own Spirit causing him to walk in his statutes and keep his ordinances so as to do them 5. God sheds his love abroad in his heart by the holy Ghost who witnesseth to his conscience that he is become the childe of God whereby he hath union and communion with Christ partakes of the divine nature and becomes like God in holinesse 6. He is brought out of darknesse into marvellous light hath his eyes opened to see the wonders of Gods Law and that vail or curtain which before was dâ—awn over his heart 2 Cor. 3. 15 16. taken away and is turned from the power of Satan unto God 7. He is ashamed of his former conversation bewailes and mourns bitterly 〈◊〉 sins actuall and originall of omission and commission secâ—et as 〈◊〉 known lesser as well as greater yea as well for the evil which cleaves to his best works as for his evil works being more grieved for offending so good a God then for that it doth or might bring him shame or punishment in this life or in hâ—ll 8. He now findes that the Law is spirituall binding the heart as well as the hands to which holy and just rule he brings all his thoughts words and actions and so sees himself out of measure sinfull as being guilty of all manner of concupiscence having broken every one of those righteous precepts Exodus 20. more times and waies then he hath haires on his head not bâ—ing able of himself to think a good thought for that all the powers of his soul and members of his body are whoâ—ly and originally corrupted 9. He sees himself as guilty of Adams sinne being in his loyns as any Heir is liable to his Fathers debt and esteems it the Mother and Nurse of all finding it like the great wheel in a clock that sets all the wheels on moving while it seems to move slowest and therefore hates and bewails it as the most foul hatefull secret deceitfull and powerfull evil CHAP. III. 1. VVHereupon finding himself in a lost condition and confessing that he hath deserved all the plagues of this life and of that which is to come and groaning under the burthen of sinne utterly dispairing of all help in himself he is solicitously carefull in the use of the means to attain faith in the promise of Gods merey made in Christ finding no rest untill he get some assurance vehemently hungring and thirsting after and earnestly praying for the pardon of sinne waiting on the Lord with patience 2. He humbly unfainedly and freely confesseth all his sins so far â—s he is able with the severall circumstances which aggravate the same to his own shame and Gods glory 3. He will take a holy revenge on himself even to the denying of his own reason and affections his credit carnall friends profits pleasures and whatever else might hinder and by restoring goods or monies evil gotten though it were long since and when he was a servant in case he be able 4. He unfainedly desires to forsake all sinne as being in some measure dead to it Christ by his Spirit having freed him from the power and dominion thereof and in part abolished it at least he so parts from all iniquity and hates every false way that no one sinne doth raigne in him for when he doth commit any evil it is full sore against his will as being led captive to it by the strength of Satans temptations and his own corruptions for he never commits it freely and willingly and with full consent he allowes not of the evil he does no he will not premeditately and in times not utterly deserted do the least evil that the greatest good may come of it neither is there any sinne he knows by himself were it formerly never so pleasing to him but he desires as heartily that he might never commit it as that God should never impute it He likewise haâ—es sinne throughly and universally and therefore is throughly grieved for the abominations that are done by others to the dishonour of God and slander of religion or the ruin of mens souls 5. Nor does he only abhor and depart from evil but he cleaves unto that which is good he is not only dead to and made free from sin but as he hath once been the servant of sin so he becomes the servant of righteousnesse and as he hath been instrumentall to Satan so he will now be as active to serve Christ and be as fruitfull in good works as he haâ—h foâ—merly been in evil works 6. He is conformed to the Image of Christ and is led by the Spirit walks in newnesse of life lives holily justly and unblameably for now he walks not after the flesh but after the Spirit and brings forth the fruits of the Spirit mentioned Gal. 5. 22. so that he is changed and renewed in every part power and faculty his understanding is enlightned his minde renewed his will changed his affections sanctified c. and he who thinks he beleeves and findes not a paâ—pable change in his judgement affections and actions does but deceive himself CHAP. IV. 1. HE goes often and upon all occasions unto God in prayer in which lies all his strength yet not as his but as it is the intercession of Gods own
favour with God so that he can truly apply Christ and all his benefits and promises unto his own soul trusting in him and casting himself only upon him for pardon and salvation 4. He hath a sweet and sanctified peace in his conscience arising from the assured forgivenâ—sse of his sins a sound and strong joy in the Lord and in his Word through beleeving not seldom the holy Ghost inwardly setting to Gods privy seal by sudden refreshings falling like the dew upon his heart and establishing his soul before the Lord especially after holy duties yea his hope as being built upon Gods word and promises fills him with such joy unspeakable that is makes him rejoyce even in tribulation 5. He sometimes loseth the efficacie feeling and comfort of faith but the seed and habit of faith alwaies remaineth He is often and grievously assaulted with fears and doubtings but in the issue he alwaies gets the conquest and is the more asâ—ured for having been so much assaulted and does so much the more strive to make his calling and election sure and to be assured of future happinessâ— after this his earthly pilgrimage 6. Or if he have but a weak faith yet it is sound against which the very gates of hell shall never prevail for he never utterly falls away from the grace of God but perseveres in the truth and in well doing to the end and therein finds also a blessed thriving and gracious progresse in true holinesse 7. He is perfectly justified by the bloud of Christ freed from the rigour of the Law and in some good measure from the spirit of bondage is often in combate between the flesh and the spirit but the spirit in the end ever gets the upper hand CHAP. VI 1. ANd as he beleeves in his heart so he is not ashamed of the crosse of Christ but will professe the truth boldly in all estates and in times of suffering and publish what Christ hath done for his soul to Gods glory and the comfort of others yea if called to it he will God assisting him lay down his life for Christ and the Gospel and rejoyce also that he is counted worthy 2. Neither is he high-minded but more fears the want of grace then confides in what he hath for he works out his salvation with fear and trembling and trusts not in the least to his own strength but is ever jealous and suspitious lest his heart should deceive him but he resolves by Gods grace not to use any unlawfull means nor yeeld to any thing against the truth for the avoiding of what he fears be it burning at a stake as knowing and being fully perswaded that all things shall work together for the best unto him And indeed the fear of God which is his continuall guardian keeps him in some measure from the fear of death and terrour of the world for he fears not them that can only kill the body in any degree like him that after he hath killed can cast both body and soul into hell Nor does he grutch to losâ— a temporall life when in lieu thereof he shall obtain an eternall Crown of glory 3. He is wonderfully inflamed with the love and estimation of God and of Christ especially upon the retâ—rn of his prayers or the obtaining of some mercy the which he shews by his hating of evil and by his constant obedience and the delight he hath in keeping of God Commandements and by his willingnesse to be at cost or suffer for him Neither is he so in love with the world or any thing in it as that it shall diminish his love to God yea he so loves and longs for Christs appearing that he may be united to him and enjoy his presence that his daily prayer is Come Lord Jesus come quickly 4. Again He intirely loves and highly esteems Gods people not out of any carnall or selâ— ends but for their graces the truths sake and because they are born of God more loving and honoâ—ring the poor that wâ—lk uprightly then they that pervert their wayes though they be rich and loving them best that serve God most He is prone to justifie them and speak in their defence when he hears them reviled slandered or contemned by wicked and ungodly men though he incur their displeasure by it 5. He does not estrange himself from the people of God in their misery but is ready to minister unto them when they stand in need and use any means for their relief He will solicit great ones in their behalf and in Christs cause though he indanger himself thereby and can be as earnest a suitor at the throne of Grace for others that are in distresse as for himself even thirsting and studying how he may do them most good as participating and being touched with compassion and having a fellow-feeling both of the misery and felicity of others as one member hath of another especially of the Churches as a member hath of the whole body Neither can he rejoyce in his own peace and welfare while the Church and people of God are in distresse whose welfare he prefers before his own 6. He delights in the Saints company above all others as finding an heavenly sweetnesse in their conference and society where every ones words do savour of grace and wisedom and when in every company he shall either do good or receive good 7. And as he loves and delights in holy company so he loathes evil company neither will he have any fellowship with the workers of iniquity or be in league with the wicked as Swearers Drunkards Whoremongers Scoffers c. but avoid all needlesse society with them 8. He rejoyceth when the righteous are exalted and grieves when the wickâ—d bear rule He is no enemy to reformation but earnestly desires the same and furthers it all he can CHAP. VII 1. HE makâ—s conscience of sanctifying the Sabbath and sees that all under him do the same He will not give liberty to his servants â—pon the Lords day to do what they list 2. He reforms his family and sâ—ts up Gods Worship therein perâ—orming the duties of Prayer reading repeating c. and instructing his children and servants 3. He is zealous to admonish reclaim and reduce such as go astray and to save those among whom he lives out of duty and thankfulnesâ—e to God and his Redeemer and out of love to them 4. He is haâ—ed of the world for goodnesse and suffers some way for Christ at least he is evil spoken of for well doing and rejoyceth therein or in whatsoever he suffers well considering that all his sufferings in this life are not worthy that glory â—e shall enjoy in the next 5. His graces and goodnesse gains him more enemies and breeds him more danger then vice and wickednesse does another man but he is more pleased then displeased at it for he knows by the worlds hating of him that he is not of the world but that Christ hath chosen him out of
or the goods of an Heathen though it be beyond the Line without making satisfaction or reâ—urning a valuable consideration though the Laws of the Land will bear him out in it yea although he have Letters of Markq for his warrant unlesse there be some other cause If he make an oath or promise though to his and Gods enemy and to his great disadvantage he will faithfully perform it and not violate the same Before he useth the extremity either of Law or of Arms he offers conditions of peace and before he will fall to blowes he will try what reason will do soundly examine the cause and hear what the party can say for himself and after that he will rather suffer and yeeld some part of his right then do wrong contend or go to Law For he will not do all he may least evil men speak ill of him or insult as they are very prone to do by reason of their spight at religion Lastly he seldom but gets the victory yea it is rare if he be vanquisht either in going to Law or making war because he never undertakes war or suit without just cause and to a good intent Yea it is rare also if this be not the issue the lesse he covets the more he hath and the lesse he thirsts after these temporall things the more he coveâ—s spirituall things 5. Neither love nor hatred shall rob him of his judgement or make him partiall He will neither esteem father nor mother nor wife nor childe so as to disobey God in the least for their sakes He will not wrong his children by a former wife to give that which is due unto them unto the children of a second wife but he will make his first-born Heir and give him a double portion of all that he hath If his sonne be stubborn and disobedient a rioter and a drunkard he will not nourish him in it but inflict due punishment upon him according to his demerits He will not seek to save a murtherer from death least he make the whole Land guilty of bloud No be it his own sonne least in saving him from a temporall shame and punishment he should bring upon him an eternall â—nd in liew of saving his body he should destroy his soul Besides he will rather his own childe shall be destroyed then God dishonoured and his Law not executed It matters not to him what others would do nor what all the world sayes if they bring not a written word they prevail nothing he will go on in his uprightnesse and not shame to be singular as more fearing Gods anger then the worlds scorns Neither custom nor example of his fore-fathers will he follow without or against the written word No he will not follow Paul himself any farther then he followes Christ He remembers how vain ignorant and sinfull his former conversation which he received by the traditions of his fathers was and thinks it too much to continue still therein Nor will he take incouragement from the Saints falls to do the like but they shall serve him as Sea-marks to make him beware Indeed when things are of a doubtfull nature he will take the surest not the strongest side and which draws nearest to probability and where the Law written doth cease he will observe that which is allowed by the practice and custom of the godly and religious CHAP. IX 1. HE is neither Drunkard nor Glutton he neither tarries long at the Wine nor goes often to it as is the custom of too many indeed whether they are Christians or no I cannot easily be satisfied 2. He is no Health-drinker for he abhors drunkennesse as the root of all evil and rot of all good and scorns the reputation of good fellowship He is none of those that Peter speaks of who have eyes full of adultery and that cannot cease to sinne that gaze upon every fair face and lust after every beautifull woman He will not be caught nor yeeld to the imbraces of a Harlot though her lips drop like an hony-combe and her moâ—th be smoother then oyl though she offereth her self in the streets and lyeth in wait for him at every corner Yea he is wise enough to consider that it may not be a woman but the devil in the likenesse of a woman as some have thus been cheated 3. He denies ungodlinesse and worldly lusts and lives soberly and chastly in this present world keeping the members of his body holy for if he hath not the gift of continency he will marry his speech is not lewd or obscene nor useth he any lascivious behaviour nor does â—e take liberty to gaze upon bâ—â—utifull women 4. It is not his manner to curse be he never so much provoked neither will he take the Name of God in vain but reverently use his Titles in his Talk much lesse will he swear by his Name except upon urgent occasion and being lawfully called to it before a Magistrate least of all dares he swear by or invocate that which is no god â—amely by any creature or Idol which carnall men ignorantly call petty oathes No but as he will not swear so he fears an Oath 5. He will speak the truth from his heart and not willingly and premeditately either lye or equivocate much lesse will he allow himself in it or seek to defend it for such as will do so have not as yet past the second birth 6. In bearing witnesse he will speak the whole truth impartially without fearing or favouring either party that is as well what makes for the Defendant though an enemy as for the Plaintiff being his friend or Master neither will he conceal a wicked device when by revealing the same it may be prevented 7. He loves and fears and belâ—eves and serves the Lord and seeks his glory and the good of others in every thing at least he desires and endeavours so to do He will omit no oportunity of doing good nor do evil though he hath opportunity He remembers his Vow in Baptism and is carefull to â—erform what he then promised and so far as he comes short of his duty â—o far forth he will be humbled He tempteth not to evil but draweth all he can to goodnesse He will behave himself honestly and unblameably before those among whom he lives that he may not dishonour God nor offend either those that are within or those that are without He will never sufter base thoughts of God to finde harbour in his heart deal he never so harshly with him being more prone to complain of his sinne then of his punishment for he will turn his eyes inward and read his sinne in his punishment and instead of murmuring for the few things he wants be thankfull for the many things he enjoyes Whereas others that are unbeleevers will do something for God when it makes for their own ends he will suffer for him and hold out in his works where Satan dwells and keeps his throne And what they do for
fear of the Law he does for love of the Gospel As who are Beleevers indeed is only known where the power of godlinesse is in contempt where a Christian in name only will scoff at a Christian indeed for in such times many will superstitiously adore the Crucifix that are enemies to the Crosse of Christ and worship the dead Saints in a cold profession while they worry the living in a cruell persecution For Christ is stoned by many that are called Christians though no otherwise then the Heathen Images are called gods But the Beleever as he will not go on in an evil way though flattered by never so good successe so he will not be discouraged in a good way though he meets with ill successe because he is more carefull to please God then men Nature is like glasse bright but brittle the resolved Christian like gold which if we rub it or beat it oâ— melt it it will endure the teast the touch the hammer and still shine more orient A true Beleever having once acknowledged the way of righteousnesse will not after turn from the holy Commandment Liâ—â— the dog that returns to his vomit or the sow that was washed to her wallowing in the mire Again he will not come to his ends by unlawfull means he seeks not to Witches Wisards or Southsayers in his distresse or to be resolved of his doubts but to Gods Word and Ministers and to God himself by prayer and in praying to him he desires not outward blessings so much as Gods blessing upon them he desireth not so much food and rayment as that God will give them power to nourish warm and comfort him knowing that except that be granted they cannot of themselves do it And so of riches wisedom c. He desires not so much a great estate as a contented minde He desires not riches that he may lay it out on his pleasures yea he knows that God will not give if he abuse his gifts And as he prayes for Gods blessing so he neglects not to use the means When he hath attained his end or receives any mercy whether it be riches or other gifts victory or the like he ascribes not the praise thereof to his wisedom or industry but wholly and only to the free mercy of God in Christ CHAP. X. 1. HE is not implacable nor will he revenge himself on an enemy though he hath power in his hand to do it but shâ—ts his ears and heart in this and other cases against Satans temptations yea upon the least change he can forgive him as heartily as he desires God should forgive him yea he loves and wishes well and can willingly do good to them that do evil to him even desiring his greatest enemies conversion together with his prosperity He rejoyceth not at anothers fall but is grieved both for their sins and miseries nor is he grieved at any ones good especially at his gifts and the graces of Gods Spirit in him 2. Through the study of vertue and Christian prudence he makes the servile passions of his minde fear and anger subject to the more noble faculties of his soul reason and understanding As appears in the provocation of an enemy for let him be injured he will both forbear and forgive well considering that it is the glory of a man to passe by an offence and that it is greater fortitude to overcome his own passions then to vanquish a City Wherefore instead of returning like for like he will pacifie his enemy with milde words and gentle behaviour which may be resembled to Milk that quencheth wild-fire or Oyl that quenches Lime which by water is kindled and thinks it enough for one to be angry at a time He is not like our Ruâ—â—ians and sonnes of Belial who when they are displeased with others will fly in their Makers face and tear the Name of their Saviour in pieces even swearing away their part in that bloud which must save them if ever they be saved Nor like our Gallants whom the Devil hath so blinded and bewitched that they will contend for the way and strive for the wall even to the death and kill one another as though either of their honours were of more worth then both their souls Or admit one get the victory miserable is that victory wherein thou overcomest thine enemy and thy passions yea the Devil in the mean time overcomes thee perhaps thou slayest his body but the Devil slayes thy soul Nor like those fools you see walking in Westminster-Hall that like two Cocks of the game peck out one anothers eyes to make the Lawyers sport No sayes he why shovld I vex my self because another hath vexed me Or why should I do my self a shrewd turn because another would And admit carnall reason shall alledge to him that his enemy is unworthy to be forgiven rectified reason will answer but Christ is worthy to be obeyed who hath commanded me to forgive him And well may I bear with him when his Maker bears with me and forgive him when Christ hath forgiven me much more Nor can any repute him a coward for this his humble patience the true coward is your Hot-spur that fears the blasts of mens breath and not the fire of Gods wrath that trembles at the thought of a Prison and yet fears not hell fire But the Beleever is as bold as a Lyon if his cause be good yea to speak rightly there is no such coward none so valiant as the Beleever without Gods warrant he dares do nothing with it any thing He fears none but the displeasure of the highest and runs away from nothing but sinne Indeed he more fears the least sinne then the greatest torment as may be seen in the Martyrs that noble Army But he is so far from fearing an impotent enemy that he fears not death it self no not the Day of Iudgement 1 Joh. 4. 17. Luk. 21. 25 to 29. yea he is so strong withall that he is able to prevail with God Gen. 32. 26 28. Exod. 32. 10. And overcome the world the flesh and the Devil 1 Joh. 2. 14. and 5. 4. Gal. 5. 24. and all this by his faith patience and prayer and not seldom does he overcome his enemy too by well-doing for he lives so well that his back-biting adversaries are either put to silence or constrained to praise God and speak well of him 3. He hath learnt from Gods dealing with him to be mercifull as his heavenly Father is mercifull even to his beast Nor do any that resemble God or Christ but Satan and Antichrist as paâ—taking of the Devils nature sport themselves in Bear-baiting Dogge or Cock-fighting hunting of tame Ducks and the like or if so they are not well verst in Christianity as for such as are cruell to their servants I marvell how they can expect that their master in Heaven should be mercifull to them and certainly should they be deprived from ever having the help or benefit of servants as
good Queen Elizabeth once served a Butcher and his wife for their cruelty to a poor Girle they kept they would in a short time learn â—o be both wiâ—â—r and better CHAP. XI 1. HE is not the worse or prouder for prosperity or outward blessings but the better and more thankfull for them he is bettered also by affliction and makes a gain of his losses and being in distresse as he prayes â—or deliverance so he is accordingly thankfull when delivered yea he will mak vowes and so promise amendment that he is as carefull to perform the same when he is delivered which a wicked man never does 2. He seeks God in all he does and acknowledges him in all he either receives or suffers he observes the severall passages of his Providence acknowledging all things to be ordered thereby and that it extendeth to the least hair on his head hath a comfortable experience of his disposing all to work for the best unto him admires the same and his goodnesse therein and is accordingly thankfull for it yea he keeps a Record or Register of Gods speciall mercies and deliverances and of his own often and great provocations and not seldom meditates thereon neither does he murmur when he wants any thing as most of our ignorant poor do whose whole life language and religion is nought else but a continued act of muttering and murmuring perhaps they want many things for their bodies because they slight whatsoever is ofâ—ered them for their souls and because God the giver is not in all their thoughts excepâ— to blaspheme him and to spend his Day in the devils service for they never minde how God hath appointed it his Market-day for their souls now these brutish Animals are very sensible if they want never so little and for that they murmur but they injoy millions of mercies which they never cordially give thanks for and I wish they were often put in minde how many thousand Israelites were destroyed in the wildernesse only for that grievous sinne of murmuring though their streights and extremities were far greater but as good blow in the dust as speak to these And as they have no reason so they will hear none only such as truly fear God know that he owes them nothing yea whatever they enjoy on this side hell they think themselves unworthy of it 3. He honours and obeyes his Parents and God accordingly prospereth him and prolongeth his dayes If they stand in need he will nourish and maintain them as they did him in his need If a servant he serves his Master in singlenesse of heart as unto Christ not with eye-service but out of conscience And the Lord is with him and prospereth all he takes in hand gives him such favour in his Masters sight that he trusteth him with all he hath Yea the Lord blesseth his Master and all the family fares the better for his sake He will not be charitable with his Masters goods nor wastfull with his Parents If a Master he useth his servants so as considering that himself is a servant to a greater Master To a good servant he is kinde and liberall and having staid long with him and done him good and faithfull service he will at the end of his years not only make him free but give him a bountifull reward answerable to the good service he hath performed and by this he is more inriched He will not bid his servants tell lyes or being at home to say he is abroad He loves not to rail or speak evil of Magistrates as being sent of God for the punishment of evil doers and for the praise of them that do well 4. He is not glad of pretences against obeying the Magistrates command but will obey Authority as the Ordinance of God and â—e subject more out of conscience then fear as placed by God over him and to all their Laws if they crosse not Gods Law for otherwise he will lose his liberty part with the right hand of profit and the right eye of pleasure yea lose his life rather then a good conscience and sinne against God for he will not disobey God to obey great ones In choosing them he will have respect to their piety and fitnesse and not to wealth favour or any other either private or base ends 5. Whereas many love peace but regard not truth and others arâ— all for truth without caring for peace he together with truth loves and studies and labours to have a lawfull peace with all men and so seeks it that he will suffer rather then do wrong and to avoid offence he will be overruled in indifferent things as Christ gave him an example when he paid Pole-money 6. If a Magistrate he will not be partiall in any cause nor will he either for fear or favour do any thing against the truth or give sentence against his conscience or use his power in favour of the wicked but be just in shewing mercy severe to the evil cherishing and protecting the good 7 If a Minister he will not preach to please but to profit nor will he dare to serve at the Altar without being holy 8. He is faithfull to his friend for his love extends to his soul he will speak of his faults to his face of his vertues behind his back The deep and devillish plots of wicked Politicians never enter into his thoughts because the fear of God keeps them out Or if they offer to intrude themselves they have not the least admittance for he so far forth as he can refrains all dispute with sinne Satan or his instruments 9. He is no Neuter when Gods cause is in question but he will help the Lord against the mighty He imployes himself in some lawfull calling he lives not idely He will not company with wicked persons for fear of being infected by them nor joyn in Marriage either with Idolaters or prophane persons least he should learn their customs Nor give his children in marriage to them for the same reason He is carefull to preserve his childrens chastity and therefore he will in due time provide fit matches for them Be he Parent Master or Magistrate he will think it no disparagement to his greatnesse if Christs Ambassadour shall as he is bound require him to give some testimony that he is a Christian before he intrudes himself to the Lords Table Yea he will as Christ hath commanded him be ready to give a reason of the hope that is in him though in the presence of others that are not so rich ancient or learned as himself though he was never in so many years examined and in deed none but proud and ignorant persons will stand upon comparisons in Gods worship for pretend they what they will the genuine reason is they are ashamed to make known their ignorance CHAP. XII 1. HE is not rashly censorious but judgeth of things actions and persons not as they are in the worlds repute but as they are in Gods account and as he
very observable shall I shew you how the Lord blesâ—eth him in every thing he takes in hand or that does befall him I pray observe the severals and then if you be not yet a Beleever you will neglect no means indeavouror opportunity to obtain such a blessed condition the particulars are many I le mention a few only First if he be in prosperity as he shall be sure to have plenty of all outward things if God sees that it would be good for him so that he shall lend to others but shall not borrow himself He will be accordingly thankfull and as God blesseth him more or lesse so will he do good and the more rich the more rich will he be in good works and the more ready to distribute and communicate For he is pitifull and ready to shew mercy where is need and to defend rescue and deliver the oppressed out of the hands of their enemies and oppressors if he have power and opportunity to do it And by reason of his bountifulnesse to the poor he becometh more rich so that he is not more ready to pray for blessings in his want then he is to give thanks for them being obtained And be he never so rich he is not high minded neither does he trust in uncertain riches but in the living God For in his prosperity he forgetteth not his former low estate but is ever mediâ—ating upon and admiring the Lords goodnesse towards him Yea he sets a Memoâ—andum upon every remarkable mercy that he may not forget it and admires that God should set his delight and love upon him and choose him above many others and this makes him strive to surpasse others in his love and service to God again Whereas unbeleevers when they are waxed fat with the good blessings of God they will spurn with the heel and forsake God that made them not once regarding the strong God of their salvation but provoke him with strange Gods and other abominations but it fares not so with the Beleever neither doth he so requite the Lord And as he is thankfull to the Author so likewise to any that he shall make instrumentall for his good thinking himself bound to remember and requite good turns 2. Secondly if he falls into adversity or any kind of distresse he knowes it is sent of the Lord in love and to do him good and to give him occasion of rejoycing afterwards He wâ—â—l considers that scarce any thing more proves us his then his stripes that stripes from the Almighty are so farre from arguing his displeasure that contrarily there are few better tokens and pledges of his adoption and love and that they are bastards and not sonnes who are without correction And so it is that as many as God loves he rebukes and chastens And as it is sent for his good so it doth him good crosses in his estate diseases in his body maladies in his minde are medicines to his soul the impairing of the one is the repairing of the other His sinne dies with his fame or with his health or with his peace or with his outward estate Yea it both lessons his sins and increaseth his graces for God sends him afflictions both for his instruction and reformation to scout away the rust of corruption and to try the truth of his sanctification for the increase of his patience and the exercise of his faith and the improvement of his zeal and to provoke his importunity and to double his obligation to greaten each other grace and to augment his glory Again he inflicts a lesse punishment to avoid a greater and by smarting in his body state or name he is saved from smarting in his soul He is chastened that he may be converted not confounded his worser part to wit his body state or name is impoverisht that his better part that is his soul may be saved in the day of Judgement But see it in some particulars as first how it makes him humble and thankfull for he not only calls to minde his own unworthinesse of the least mercy he still injoyes and how he hath provoked the giver for he is ever meditating of what Christ hath done and suffered for him and how he hath provoked Christ but he also compares what he suffers with what he might have suffered arguing thus with himself He that hath taken this from me might have taken more he that afflicts me for a time could have held me longer he that hath touched me in part could have stricken me in whole he that laid this upon my body hath power to lay a greater rod both upon my body and soul without doing me the least wrong And so goes on I was born a childe of wrath and whereas God might have left me in that perishing condition and chosen others he hath of his free grace adopted me and left others And this makes him cry out O the depth as a mercy beyond all expression saying further O my soul thou hast nor room enough for thankfulnesse And the truth is if we could but seriously think upon our deliverance from hell fire it alone would be thought cause enough to make us both patient and thankfull though the things we now delight in be taken from us And sure I am nothing can be too much to endure for those pleasures in Heaven which shall endure for ever O that we could keep fast in our memories but these two things and upon all occasions make use of them and consider withall that the least mercy is beyond our best merit And no better remedy for impatience then to cast up our receits and compare them with our deservings But secondly Gods corrections are his instructions his lashâ—s lessons his scourges schoolmasters his chastisements advertisements to him by feeling of smart he learns to decline the cause Yea this hath taught him to fly from the works of darknesse at a great distance and to consider as well the bitternesse of what will follow as the sweetnesse of a momentary pleasure and so cleared his sight that he can now discern sinne in all he thinks and speaks and does for he is ever bewailing his wants and weaknesses the hardnesâ—e of his heart want of faith c. Thirdly it abundantly increaseth his joy and comfort for admit Satan and the world should deprive him of all outward comforts at once yet God at the same time will supply the want of these with comforts farre surpassing and transcending them as first the assurance of the pardon of sinne alone is able to clear all stormâ— of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. even to laugh for then let death happen it matters not when a malefactor hath sued out his pardon let the Assizes come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending for never did
the evil and not only delivers him but returns with the greater interest of joy and felicity Indeed the Lord lets him know what it is to lose his favour and makes him tugg hard by prayer and to persevere a long time in knâ—cking and asking but at length he will be sure to give him what he desires or that which is better for him for the prayer of faith from the knees of humility and a broken heart will conquer even the Conqueror Indeed the case may be such that he cannot pray or not to purpose as in time of sicknesse by reason of the extremity of pain but then he can send to the Congregations intreat them to pray for him Besides all his former prayers and meditations do serve to ayd him in his last straits and meet together in the center of his extremity yeelding though not sensible relies yet secret benefit to his soul Yea which is best of all he hath the benefit of Christs intercession in Heaven and of the prayers of all the Saints on earth 2. Tenthly The malice of Satan shall make much for his good for if Satan be sent to buffeâ— him as he did Paul or to winnow him as he would have done Peter it is that he may not be exalted his malice shall prove the occasion of much good to him as it did to the incestuous Corinthian or if God lets him loose upon him as it did upon Iob it shall but advance the glory of God manifest this Beleevers patience occasion his own shame c. so the Devil shall be over-shot in his own bow and wounded with his own weapon And so it is that to all whom God hath any interest in this Scorpion shall prove a medicine against the sting of the Scorpion For though he aym at despair and destruction yet God ayms at humiliation and conversion yea at consolation and salvation and when the sinner is sufficiently humbled Satan shall be cashiered that Horse-leach shall be taken off when he hath sufficiently abated the vicious and superfluous bloud so that he shall be healed by wounding exalted by humbling Satan shall help him to the destruction of his flesh his corruption and the edification of his soul 3. Eleventhly Death the last and strongest enemy of all shall do him the greatest good of all He may be killed but he cannot be hurt nor conquered for even Death that Fiend is to him a friend like the Red Sea to the Israelites that put them over to the Land of Promise whiles it drowned their enemies It is his bridge from woe to glory for dying he sleeps and sleeping he rests from all the travels of a toylsome life to live in joy and blisse for evermore It is to him the end of all sorrowes and the beginning of his everlasting joyes the cessation of all trouble a Superseâ—eas for all diseases the extinction of sinne the deliverance from enemies a rescue from Satan the quiet rest of the body and infranchisement of the soul CHAP. XIX A description of Heaven and Hell so farre as may be collected from the Word according to the best Expositors 1. THus as the unbeleever and disobedient is cursed in every thing and whereever he goes and in whatsoever he does Curâ—ed in the City and cursed also in the field cursed in the fruit of his body and in the fruit of his ground and in the fruit of his Cattell Cursed when he cometh in and cursed also when he goeth ouâ— cursed in this life and cursed in the life to come as is at large exprest Deut. 28. So the Beleever that obeyes the voice of the Lord shall be blessed in every thing he does whereever he goes and in whatsoever befalls him as God promiseth in the former part of the same Chapter and as I have proved in the eleven foregoing Sections Yea God will blesse all that belong unto him for his children and posterity yea many generations after him shall fare the better for his sake yea the very place where he dwells perhaps the whole Kingdom he lives in Whereas many yea multitudes even an whole Army yea his childrens children unto the third and fourth generation fare the worse for a wicked man and an unbeleever Besides his prayers shall profit many for he is more prevalent with God to take away a judgement from a People or a Nation then a thousand others And he counts it a sinne to cease praying for his greatest and most malicious enemies though they like fools would if they durst or were permitted cut him off and all the race of Gods people which is as if one with his hatchet should cut off the bough of a Tree upon which he standeth For they are beholding to Beleevers for their very lives yea it is for their sakes and because the number of Christs Church is not yet accomplisht that they are out of hell But to go on as all things viz. poverty imprisonment slander persecution sicknesse death temporall judgements spirituall dissertions yea even sinne and Satan himself shall turn together for the best unto those that love God as you have seen So all things shall turn â—ogether for the worse unto them that hate God as all unbâ—leevers do Rom. 1. 30. Ioâ—. 15. 18. even the mercy of God and the means of grace shall prove their bane and inhance their damnation yea Christ himself that only summum bonum who is a Saviour to all beleevers shall be a just revenger to all unbeleevers and bid the one Depart ye cursed into everlasting fire prepared for the Devil and his Angels Which shall be an everlasting departure not for a day nor for years of dayes nor for millions of years but for eternity into such pains as can neither be expressed nor conceived Iude 6. 7. Rev. 20. 10. Mat. 3012. Heb. 6. 2. 2. Wickednesse hath but a time a short time a moment of time but the punishment of wickednesse is beyond all time There shall be no â—nd of plagues to the wicked man Prov. 24. 20. Their worm shall not die neither shall their fire be quenched Isa. 66. 24. 3. Neither is the extremity of pain inferior to the perpetuity of it it is a place full of horror and amazednesse where is no remission of sinne no dismission of pain no intermission of sense no permission of comfort its torments are both intollerable and interminable and can neither be endured nor avoided when entred into Rev. 19. 20. and 20. 14. and 18. 6. Mat. 25. 30. 2. Pet. 2. 4. Heb. 10. 27. Iude 6. 4. The plagues of the first death are pleasant compared with those of the second For mountains of sand were lighter and millions of â—ears shorter then a tythe of these torments Rev. 20. 10. Iude 7. It is a death which hath no death it hath a beginning it hath no ending Mat. 3. 12. Isa. 66. 24. 5. The pain of the body is but the body of pain the anguish of the soul is the soul of
anguish For should we first burn off one hand then another after that each arm and so all the parts of the body it would be deemed intollerable and no man would endure it for all the profits and pleasures this world can afford and yet it is nothing to that burning of body and soul in hell Should we endure ten thousand years torment in hell it were grievous but nothing to eternity Should we suffer one pain it were miserable enough but if ever we come there our pains shall be for number and kindes infinitely various as our pleasures have been here every sense and member each power and faculty both of soul and body shall have their severall objects of wretchednesse and that without intermission or end or ease or patience to endure it Luke 12. 5. 16. 23. Matth. 3. 12. 5. 22. 23. 33. Yea the pains and sufferings of the damned are ten thousand times more then can be imagined by any heart under heaven and can rather through necessity be endured then expressed It is a death never to be painted to the life 5 no pen nor pencill nor art nor heart can comprehend it Matth. 18. 8 9 10. 25. 30. Luke 16. 23 24. 2 Pet. 2. 4. Isa. 5. 14. 30. 33. Pro. 15. 11. 6. Yea were all the land paper and all the water ink every plant a pen and every other creature a ready writer yet they could not set down the least piece of the gâ—eat pains of hell fire 7. Now add eternity to extremity and then consider hell to be hell indeed For if the Ague of a year or the Colick of a moneth or the Rack of a day or the burning of an hour be so bitter here how will it break the hearts of the wicked to feel all these beyond all measure beyond all time yet is all this truth save that it comes farre short of the truth this is much it is not near all For as one said Nothing but the eloquence of Tully could sufficiently set forth Tully's eloquence So none can express these everlasting torments but he that is from everlasting to everlasting 8. Now what heart would not bleed to see men runne headlong into these tortures that are thus intollerable Daunce hood-winked into this perdition O that it were but allowed to the desperate ruffians of our daies that swear and curse drink and drab rob shed blood c. as if heaven were blind and deaf to what they do to have but a sight of this hell How would it charm their mouthes apale their spirits strike fear and astonishment into their hearts Yea the Church and they would be better acquainted which are now perpetual strangers For I cannot think they would do thus if they did but either see or foresee what they shall one day without serious and unfeigned repentance feel O that men would believe and consider this truth and do accordingly CHAP. XX 1. THus I say shall they be bid Depart ye cursed into everlasting fire c. while on the contrary the same Christ shall say unto the other Câ—me ye blessed of my father inherit the Kingdom prepared for you from before the foundation of the world Matth. 25. 34. Which Kingdom is a place where are such joys as eye hath not seen nor â—ar heard neither hath entred into the heart of man to conceive 1 Cor. 2. 9. 2. A place where shall be no evil present nor good absent Heb. 9. 12. Matth. 6. 20. In comparison whereof all the Thrones and Kingdoms upon earth are lesse then the drop of a bucket Deut. 10. 14. 2 Cor. 12. 2 4. Mat. 5. 19. Isa. 66. 1. Yea how little how nothing are the poor and temporary enjoyments of this life to those we shall enjoy in the next 1 Cor. 2. 9. 3. Dost thou desire beauty riches honour pleasure long-life or what ever else can be named No place so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation nor so durable for lasting Heb. 12. 22. 1 â—ct 1. 4. 2 Cor. 4. 17. Rom. 9. 3. 8. 18. There are no estates but inheritances no inheritances but Kingdoms no houses but Palaces no meals but sâ—aâ—ts no noise but musick no rods but Scepters no garments but Robes no seats but Thrones no coverings for the head but Crowns Rom. 8. 17. Titus 3. 7. Heb 9. 15. Matth. 25. 31 34. 2 Tim. 4. 8. Gal. 4. 7. 1 Pet. 3. 9 10. Mark 10. 23 24 25. Rev. 7. 13 14 15. Our condition there will be so joyfull that look we outwardly there is joy in the societâ— Heb. 12. 22. if inwardly there is joy in our own felicity 1 Cor. 2 9. Look we forward there is joy in the eternity 1 Pet. 5. 10. Mark 10. 30. So that on every side we shall be even swallowed up of joy Isa. 35. 10. 51. 1â— Matth. 25. 23. 18. 10. Heb. 12. 2. 22. Psal. 16 11. 4. As O the multitude and fulnesse of these joys so many that only God can number them so great that he only can estimate them of such rarity and perfection that this world hath nothing comparable to them 2 Cor. â—2 2 4. There is no death nor dearth no pining nor repining no fraud sorrow nor sadness neither tears nor fears defect nor loathing Rev. 7. 16 17. 21. 4. Heb 9. 12. 5. There shall be no sorrow nor pain nor Complaint there is no malice to rise up against us no misery to afflict us no hunger thirst wearisomnesse temptation to disquiet us Matth. 6. 19 20. Heb. 9. 12. There O there one day is better then a thousand there is Rest from our Labours Peace from our Enemies Freedom from our Sins c. Job 3. 17. Heb. 4. 3 9 10 11. Rev. 14. 13. Heb. 9. 12 15. 6. The Eye sees much the Ear hears more the Heart conceives most yet all short of apprehension much more of comprehension of those pleasures therefore it is said Enter thou into thy Masters joy For it is too great to enter into thee Matth. 25. 23. As O the transcendency of that Paradice of pleasure where is joy without heavinesse or interruption peace without perturbation blessednesse without misery Light without Darknesse health without sicknesse beauty without blemish abundance without want ease without Labour Satiety without Loathing Liberty without Restraint Security without Fear Glory without ignominy knowledge without ignorance Eyes without Teares Hearts without sorrow Souls without Sin where shall be no evil heard of to affright us nor good wanting to chear us For we shall have what we can desire and we shall desire nothing but what is good Deut. 10. 14. Esay 66. 1. 1 Kings 8. 27. Mark 10. 21. Luke 18. 22. 1 Pet. 5. 10. Ioh. 4. 36. 10 28. Matth. 25. 46. 7. In fine that I may darkly shadow it ouâ— sith the lively representation thereof is merely impossible this Life eveâ—lasting is the perfection of
all good things For Fulnesse is the perfection of measure and everlastingnesse the perfection of Time and infinitenesse the perfection of Number and immutability the perfection of State and immensity the perfection of Place and immortality the perfection of Life and God the perfection of all who shall be all in all to us Meat to our taste beauâ—y to our Eyes perfumes to our smell Musick to our Eares And what shall I say more but as the Psalmist saith glorious things are spoken of thee thou City of God Psal. 87. 3. see Revel. 4. 2 3. 21. 10. to the end 8. But alas such is mans parvity that he is as far from comprehending it as his Armes are from compassing it 1 Cor. 2. 9. Heaven shall receive us we cannot conceive Heaven Do you ask me what Heaven is saith one when I meet you there I will tell you For could this Ear hear it or this Tongue utter it or this Heart conceive it it must needs follow that they were translated already thither 2 Cor. 12. 2 4. Yea a man may as well with a coal paint out the Sun in all his splendor as with his pen or tongue expresse Or with his Heart were it as deep as the Sea conceive the Fulnesse of those Joyes and Sweetnesse of those pleasures which the Saints shall enjoy at Gods right hand for evermore Psal. 16. 11. in thy presence is the Fulnesse of Ioy and at thy right hand are pleasures for evermore For quality they are pleasures for quantity fulnesse for Dignity at Gods right hand for Eternity for evermore And Millions of years multiplyed by millions make not up one minute to this Eternity 2 Cor. 4. 18. Joh. 10. 28. CHAP. XXI 1. BUt for the better confirming of this so important a truth in these Atheistical times See some reasons to confirm it As First if the Sun which is but a creature be so bright and glorious that no mortal Eye can look upon the brightnesse of it how glorious then is the Creator himself or that light from whence it receives its light If the frame of the Heavens and Globe of the Earth be so glorious which is but the Lower House or rather the Footstool of the Almighty as the Holy Ghost phraseth it Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful is the Maker thereof and the City where he keeps his Court Or if Sinners even the worst of wicked men and Gods enemies have here in this earthly pilgrimage such variety of injoyments to please their very senses as who can expresse the pleasurable variety of objects for the sight of meats and drinks to satisfie and delight the taste of Voyces and melodious sounds to recreate the hearing of sents and perfumes provided to accommodate our very smelling of recreations and sports to bewitch the whole man And the like of Honour and profit which are Idols that carnal men do mightily dote upon and take pleasure in though these earthly and bodily joyes are but the body or rather the dregs of true joy what think we must be the soul thereof viz. those delights and pleasures that are reserved for the Glorified Saints and Gods deaâ—est darlings in Heaven Again 2. Secondly If natural men find such pleasure and sweetnesse in secular wisdom lip-learning and brain knowledge For even mundane knowledge hath such a shew of excellency in it that it is highly affected both by the good and bad As O the pleasure that rational men take therein It being so fair a Virgin that every clear eye is in love with her so rich a pearl that none but Swine do despise it yea among all the Trees in the Garden none so takes with rational men as the Tree of knowledge as Satan well knew when he set upon our First Parents insomuch that Plato thinks in case wisdom could but represent it self unto the Eyes it would set the heart on fire with the love of it And others affiâ—m that there is no lesse difference between the Learned and the Ignorant then there is between the living and the dead or between men and Beasts And yet the pleasure which natural and moral men take in secular and mundane knowledge and learning is nothing comparable to the pleasure that an experimental Christian finds in the Divine and supernaturall knowledge of Gods Word which makes David and Solomon prefer it before the honey and the honey comb for sweetnesse and to value it above thousands of gold and silver yea before pearles and all precious stones for worth How sweet then sâ—all our knowledge in Heaven be for here we see but darkly and as it were in a Glasse or by Moon light but there we shall know even as we are known and see God and Christ in the face 1 Cor. 13. 1â— 3. Thirdly If mere Naturianâ— have been so taken with the love of Vertue that they thought if a vertuous soul could but be seen with corporal eyes it would ravish all men with love and admiration thereof yea if the very worst of men Drunkards Blasphemers and the like though they most spitefully scoffe at and backbite the people of God yet when they know a man sincere upright and honest cannot choose but love commend and honour him in their hearts as it fared with Herod touching Iohn and King Agrippa touching Paul 4. Or rather if Gods own people are so ravished with the graces and priviledges which they in joy upon earth as the assurance of the pardon of sin the peace of a good conscience and joy of the Holy Ghost which is but glorification begun what will they be when they shall injoy the perfection of glory in Heaven As see but some instances of their present enjoyments here below First if we were never to receive any reward for those small labours of love and duties we do to the glory of God and profit of others we might think our selves sufficiently recompensed in this life with the calm and quietnesse of a good conscience the honesty of a vertuous and holy life That we can do and suffer something for the love of Christ who hath done and suffered so much to save us That by our wâ—rks the majesty of God is magnified to whom all homage is due and all service too little For godlinesse in every sicknesse is a Physitian in every contention an Advocateâ— in every doubt a School man in all heavinesse a Preacher and a comforter unto whatsoever estate it comes making the whole life as it were a perpetual Halelujah Yea God so sheds his love abroad in our hearts by the Holy Ghost that we are in Heaven before we come thither Insomuch that as the fire flyeth to his Sphear the stone hastens to the Center the River to the Sea as to their end and rest and are violently detained in all other places so are the hearts of Gods people without their Maker and Redeemer their last end and eternal rest and quietnesse never at rest
like the needle touched with the loadstone which ever stands quivering and trembling untill it enjoyes the full and direct aspect of the Northern pole But more particularly 5. How does the assurance of the pardon of sinne alone clear and calm all storms of the mind making any condition comfortable and the worst and greatest misery to be no misery To be delivered of a Child is no small joy to the mother but to be delivered from sin is a far greater joy to the soul But to this we may adde the joy of the Holy Ghost and the peace of conscience otherwise called the peace of God which passeth all understanding These are priviledges that make Paul happier in his chain of Iron then Agrippa in his chain of gold and Peter more merry under stripes then Caiaphaâ— upon the Iudgement seat And Stephen the like under that shower of stones Pleasures are ours if we be Christs Whence those expressionâ— of the Holy Ghost The Lord hath done great things for us wheâ—â—of we rejoyce Be glad in the Lord and rejoyce ye Righteous and shout for joy all ye that are upright in heart Let all that put their trust in thee rejoyce let them even shout for joy Rejoyce evermore and again I say rejoyce rejoyce with joy unspeakable and full of glory Our rejoycing is this the testimony of our conscience Your hearts shall rejoyce and your Ioy shall no man take from you c. So that it is a shame for the faithfull not to be joyful and they sin if they rejoyce not whatever their condition be The Eunuch no sooner felt the pardon of sin upon his being baptized into the faith of Christ but he went on his way rejoycing Act. 8. 39. He then found more sollid joy then ever he had done in his riches honours and great Places under Candises Queen of the Ethiopians At the same time when the Disciples were persecuted they are said to be filled with joy and with the Holy Ghost Act. 13. 52. And as their afflictions do abound so their consolation abounds also 2 Cor. 1. 5. For theâ—e are comforts that will support and refresh a Child of God in the veâ—y midst of the flames as the Martyrs found for mauger all their persecutors could do their peace and joy did exceed their pain as many of them manifested to all that saw them suffer 6. Now as the Priests of Mercury when they eat their figgs and honey cryed out O how sweet is truth so if the worst of a Believers life in this world be so sweet how sweet shall his life be in that Heavenly Ierusalem and holy City where God himself dwelleth And where we shall reign with Christ our Bridegroom and be the Lambs wife which City is of pure gold like unto clear glasse the walls of Iasper having twelve foundations garnished with all manner of pretious stones the first foundation being Iasper the second Saphir the third a Calsedony the fourth an Emerald the fifth a Sardonix the sixth a Sardius the seventh a Chrisolite the eight a Beril the ninth a Topas the tenth a Chrisophrasus the eleventh a Iacinth the twelâ—th an Amathist having twelve Gates of twelve pearls the street thereof of pure gold as it were transparant glasse In the midst of which City is a pure River of the water of life clear as Christal and of either side the Tree of life which bears twelve manner of fruits yeelding her fruit every moneth the leaves whereof serve to heal the Nations Where is the Throne of God and of the Lambe whom we his servants shall for ever serve and see his face and have his Name written in our foreheads And there shall be no night neither is there need of the sun neither of the noon to shine in it for the glory of God doth lighten it and the Lamb is the light thereof Into which nothing that defileth shall enter but they alone which are written in the Lambes Book of life As is exprest Revel. 21. 22. Chapters The holy Ghost speaking after the manner of men and according to our slender capacity for otherwise no words can in any measure expresse the transcendency of that place of pleasure Only here we have a taste or earnest penny one drop of those divine dainties of those spiritual supernatural and divine pleasures reserved for the Citizens of that Heavenly Ierusalem some small smack whereof we have even in the barren desert of this perilous peregrination God letting out as it were a certain kind of Manna which in some sort refresheth his thirsty people in this wildernesse as with most sweet honey or water distilled from out the Rock As what else are those Jubilees of the heart those secret and inward joyes which proceed from a good conscience grounded upon a confident hope of future salvation As what else do these great clusters of grapes signifie but the fertility of the future Land of Promise 7. True it is none can know the spiritual joy and comfort of a Christian but he that lives the life of a Christian Joh. 7. 17. as none could learn the Virgins song but they that sang it Rev. 14. 3. No man can know the peace of a good conscience but he that keeps a good conscience no man knowes the hid manna and white stone with a new name written in it but they that receive the same Rev. 2. 17. The world can see a Christians outside but the raptures of his soul the ravishing delights of the inward man and joy of his spirit for the remission of his sins and the infusion of grace with such like spiritual priviledges more glorious then the States of Kingdomes are as a covered messe to men of the world But I may appeal to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come To him that hath the love of God shed abroad in his heart by the Holy Ghost in whose soul the light of grace shines whether his whole life be not a perpetual halelujah in comparison of his natural condition Whether he finds not his joy to be like the joy of Harvest or as men rejoyee when they divide a spoyl Isa. 9. 3. Whether he finds not more joy in goodnesse then worldlings can do when their wheat wine and oyl aboundeth Psal. 4. 7. 53. 17. Yea he can speak it out of experience that as in prophane joy even in laughter the heart is sorrowful so in godly sorrow even in weeping the heart is light and cheerful The face may be pale yet the heart may be calm and quiet So S. Paul as sorrowing and yet alwaies rejoycing 2 Cor. 6. 10. Our cheeks may run down with teaâ—es and yet our mouthes sing forth praises And so on the contrary Where O God there wants thy grace Mirth is onely in the face 2 Cor. 5. 12. Well may a carelesse worlding laugh more as what will sooner make a man laugh then a
witty jest but to hear of an Inheritance of an hundred pounds a year that is fallen to a man will make him more solliâ—ly merry within Light is sown to the righteous and joy for the upright Psal. 97. 11. My servants saith God shall sing and rejoyce but they shall weep c. Isa. 65. 14. 8. Indeed we are not merry enough because we are not Christians enough because sin is a cooler of our joy as water is of fire And like the worm of Ionah his Gourd bites the very root of our joy and makes it wither Yea sin like a damp puts out all the lights of our pleasure and deprives us of the light of Gods countenance as it did David Psal. 51. 12. 4. 6. So that the fault is either First in the too much sensuality of a Christian that will not forgeâ— the pleasures of sin or the more muddy joyes and pleasures of this world which are poysons to the soul and drown our joyes as Bees are drowned in honâ—y but live in vineger Men would have spiritual joy but withal they would not part with their carnal joy Yet this is an infallible Conclusion there is no enjoying a wordly Paradise here and another hereafter 9. Or secondly the fault is in the taâ—te not in the meat in the folly of the judgment not in the pearl when a grain of corn is preferred before it To taste spiritual joyes a man must be spiritual for the Spirit relisheth onely the things of the Spirit and like loveth his like Between a spiritual man and spiritual joyes there is as mighty an appetite and enjoying as between fleshly meat and a carnal stomack Therefore the want of this taste and apprehension condemneth the world to be carnal but magnifies the joyes spiritual as being above her carnal apprehension Or 10. Thirdly herein lyes the fault few feel these joyes in this life because they will not crack the shell to get the kernel thâ—y will not pare the fruit to eat the pulpe not till the ground to reap the harvest They flye the Wars and thereby lose the glory of the victory They will not dig the craggy Mountain to find the mine of gold Not prune the vine therefore enjoy not the fruit They flye moritification and therefore attain not the sweet spiritual consolation which ever attends the same And so much for the Reasons The Use may be four fold 11. First are the joyes of Heaven so unspeakable and glorious how then should we admire the love and bounty of God and blesse his name who for the performance of so small a work hath proposed so great a reward And for the obtaining of such an happy state hath imposed such an easie task 12. Secondly who would not serve a short apprentiship in Gods service here to be made for ever free in glory Yea who would not be a Philpot for a moneth or a Lazarus for a day or a Stephen for an hour that he might be in Abrahams bosome for ever Yea what pain can we think too much to suffer what little enough to do to obtain eternity for this incorruptible Crown of glory in Heaven 1 Pet. 5. 4. where we shall have all teares wiped from our eyes Where we shall cease to sorrow cease to suffer cease to sin Where God shall turn all the water of our afflictions into the pure wine of endlesse and unexpressible comfort Yea had Queen Elizâ—â—eth but foreknown whiles she was in Prison what a glorious reign she should have had for fourty and four years aftâ—r it she would never have wisht her self a Milk-Maid as she was often heard to do But certainly nothing â—an be too much to endure for those pleasures which shall endure for ever 13. You shall sometimes see an hired servant venture his life for his new Master that will scarce pay him his wages at the years end and can we suffer too much for our Lord and Master who gives every one that serveth him not fields and vineyards as Saul pretended 1 Sam. 22. 7 c. nor Towns and Cities as Cicero is pleased to boast of Caesar but even an hundred fold more then we part withall here in this life and eternal Mansions in Heaven hereafter Joh. 14. 2. S. Paul saith Our light affliction which is but for a moment causeth us a far most excellent and eternal weight of glory 2 Cor. 4. 17 18. where note the incomparable and infinite difference between the work and the wages light affliction receiving a weight of glory and momentary affliction eternal glory Suitable to the reward of the wicked whose empty delights live and dye in a moment but their unsufferable punishment is interminable and endlesse Their pleasure is short their pain everlasting our pain is short our joy eternal Blessed is the man that endureth temptation for when he is tryed he shall receive the Crown of life James 1. 12. a Crown without cares without rivals without envy without end And nothing we suffer here can be compared either to those woes we have deserved in Hell or those joyes we are reserved to in Heaven Think we then but upon those two places and the remembrance there of is enough to raise up our soules from our selves and make us even contemn and slight what ever our Enemies are able to do as our Forefathers did the flames And what though thy sufferings be never so sad The gain with hardnesse makes it far lesse hard The danger is great but so is the reward The sight of glory future mitigates the sense of misery present As Iacobs service seemed the lighter by having his beloved Rachel alwayes in his eye The poor Traveller thinking on his Inne goes on more cheerfully And the Bondman by calling to mind his year of Iubilee So that if we droop at present it is for want of considering the future Wherefore eye not the stream thou wadest through But the firm land thou tendest too Compare the seed time with the Harvest look up from the root to the fruit Lazarus was for a time extream miserable what then his sores and sorrowes soon ceased but his joyes shall never cease his pain did soon passe his joy shall never passe away Again 14. Thirdly How is it possible he should dote upon these transitory things below that but seriously thinks upon what is reserved for us in Heaven As O the folly and madnesse of those that prefer Earth yea Hell to Heaven time to eternity the Body before the Soul yea the outward estate before either soul or body These are the worlds Fooles who care not what their end is so their way may be pleasant Mere Children that prefer an Apple before their Inheritance Besotted sensualists that see not how their present pleasures soon vanish like smoke That consider not how this life of ours if it were not short yet it is miserable and if it were not miserable yet it is short That suffer themselves to be so bewitcht with the love
the people of God yea art thou not prone to speak in their defence when thou hearest them reviled and contemned by wicked and ungodly men Dost thou not rejoyce when the righteous are exalted and grieve when the wicked bear rule Dost thou not desire and prâ—y for the salvation of others Is it not grievous to thee to hear God blasphemed and dishonoured Dost thou not make conscience of sanctifying his Sabbaths Art thou not as conscientious alone and in private where God onely sees thee as if thy greatest enemy or all the world did behold thee Dost thou not make conscience of evil thoughts grieve for thy unprofitablenesse under the means of grace for the evill which cleaves to thy best actions and for sins of omission When thou dost any thing amisse dost thou not accuse thy self if any thing well dost thou not give all the praise to God Whatever thou enjoyest on this side Hell dost thou not think thy self unworthy of it Dost thou not more fear the want of grace then conâ—ide in what thou hast Art thou not evil spoken of for well doing Dost thou not love zeal and devotion in others Thou art not of a reprobate judgement touching things actions and persons accounting good evill and evill good nor dost thou think the worse of a man for having of a tender conscience Thou art not so offended when offences come as to think the worse of the way of truth yea when strange things happen dost thou not make a wholesome construction thereof If so my soul for thine thou art a true Believer and not an hypocrite whatever thy failings be yea if thou shouldest finde but a few of these signes in thy self thou needest not much fear thine estate for a few Grapes will shew that the plant is a Vine and not a Thorne yea where there is any one grace in truth there is every one in their measure if thou art sure thou hast love I am sure thou hast faith for they aâ—e as inseparable as fire and heat life and motion and so of other graces 6. But sixthly for I will go yet further with thee suppose nothing that I have hitherto said will satisfie thee and that thou wilt not acknowledge any of these graces to be in thee yet still thy case may be good enough for a Christian in times of spirituall distemper and desertion is as one in a swound in which case the soul doth not exercise her functions he neither hears nor sees nor feels yet she is still in the body Christ is as the Sun to our souls and we are like Elementary bodies which lighten and darken cool and warm die and revive as the Sun presents or absents it self from them Whence it comes to passe that we have so much crying out in horrour of conscience I am damned I am damned yea it is a wonder to see how many truly humbled sinners who have so tender consciences that they dare not yield to the leaste vill for the worlds goods and refuse no means of being made better turn every probation into reprobation every dejection into rejection and if they be cast down they cry out they are cast away but in such distempers a man is not a competent Judge in his own case as in humane Laws there is a nullity held of words and actions extorted and wrong from men by fear because in such cases a man is held not to have power or command in some sort of himselfe A troubled soul is like troubled water we can discern nothing cleerly in it wherefore in such cases a man must call to remembrance the times past and how it hath been with him formerly as David did Psal. 77. 2 to 12. and likewise Iob chap. 31. Thus must thou do and then if ever thou hadst true faith wrought in thy heart it can never be clean extinguished and so of love and godly sorrow for the gifts and calling of God are without repentance as it is Rom. 11. 29. I the Lord change not Mal. 3. 6. And the weakest â—aith if true though it be not the like strong yet it is the like precious faith to that of Abrahams whereby to lay hold and put on the perfect righteousnesse of Christ yea the truth of grace be the measure never so small is alwayes blest with perseverance and if grace but conquer us first we by it shall conquer all things else whether it be corruptions within us or temptations without us yea to speak rightly thou art the better to be thought of and the lesse to be feared for this thy â—ear for no man so truly loves as he that feares to offend and good is that fear which keeps us from evill acts yea as a bleeding wound is better then that which bleeds not so thy very complaint of sin springing from a displeasure against it shewes that there is something in thee opposite to sin viz. that thou art penitent in affection though not in action even as a Childe is rationall in power though not in act neither was the Centurion ever so worthy as when he thought himselfe most unworthy for all our worthinesse is in a capablâ— misery 7. But here by the way observe one caution as the Plâ—ister must not be lesse then the sâ—re so the tent must not be bigger then the wound Though the grievousnesse of our sins should increase our repentance yet they should not diminish our faith and assurance of pardon and forgivenesse Because the Law is not more a Glasse to shew us our â—ins then the Gospel is a Fountain to wash them away wherefore cast not both thine eyes upon thy sin but reserve one to behold the remedy look upon the Law to keep thee from presumption and upon the Gospel to keep thee from despair this is both a sweet and an even course But as an empty Vessel close luted though you throw it into the midst of the Sea will receive no water so all pleas are in vain to them that are deafned with their own feares for as Mary would not be comforted with the sight and speech of Angels no not with the sight and speech of Iesus himselfe till he made her know that it was Iesuâ— so untill the Spirit of God sprinkleth the conscience with the blood of Christ and sheds his love into the heart nothing will do no Creature can take off wrath from the conscience but he that set it on wherefore the God of peace give you the peace of God which passeth all understanding yea O Lord speak thou musick to the wounded conscience thunder to the seared that thy Justice may reclaim the one thy mercy relieve the other and thy favour comfort us all with peace and salvation in Iesus Christ CHAP. 26. 1. The comfort of what hath been said in these seven last Sections is intended and belongs to weak Christians troubled consciences and those that would fain do better but let no unbeliever impenitent or prophane person meddle with it for all