Marys Choice, Sermon (1 of 3)
Mary's Choice.
LUKE Chap. 10. Verſ. 42.
But one thing is needfull and Mary hath choſen that good part which ſhall not be taken away from her.
THeſe words deſervedly challenge our beſt attention, not onelyonly becauſe of the moſt excellent matter contained in them, but alſo in referrence to the moſt incomparable Author, our dear Lord Jeſus Chriſt, by whom they were ſpoken.
They may be conſidered two wayes.
1. Relatively:
2. Abſolutely.
1. Their Relative capacity is that whereby they hold forth upon what terms they ſtand with the Context; as the diſcretive particle [But] which ſtands in the front of the Text, intimates.
2. According to their Abſolute capacity, they are conſidered as they lie intirely of themſelves; For brevity ſake I ſhall handle them under this laſt Conſideration.
The ſumme of the words is, Chriſts weighty commendation of a worthy Woman: Their principall parts are three.
1. A remarkable Affirmation.
2. A ſeaſonable Commendation.
3. An irrefragable Confirmation.
1. A remarkable Affirmation. One thing is needfull. Chriſt doth not ſpeak here of an ordinary, arbitrary buſineſſe; but of that which is neceſſary.
2. The ſeaſonable Commendation is expreſſed in the next words, And Mary hath choſen that good part. We read in Verſ. 40. of Martha's complaint of her ſiſter Mary, for leaving her to ſerve alone; In Verſ. 41. Chriſt ſeemingly, at leaſt, checks Martha, for being over ſolicitous about that ſervice of preparing for his bodily repaſt; Which although a very good, and neceſſary work in its kind and order, yet not altogether faultleſſe, when by reaſon of it better ſervice was neglected. And then in the words of the Text, Chriſt in ſtead of checking Mary, as her ſiſter Martha by her complaint ſeemed to expect, beſtowes a ſingular Commendation on her. Where two things are obſervable.
1. A deſcription of the perſon commended, by her Name, Mary.
2. The matter of her Commendation, viz. Her good choice: Mary hath choſen that good part.
3. The irrefragable Confirmation followes in the laſt words. Chriſt doth not barely aſſert, but alſo ſtrongly prove the goodneſſe of her choice by an Argument taken from the duration of the good ſhe choſe; It was moſt durable. Which ſhall never be taken from her.
I ſhall not abuſe your patience by inſiſting upon what Stella and other Popiſh Writers, largely comment upon the Text, concerning the two kindes of lives, Contemplative and Active, which they gather from the different behaviour of theſe two ſiſters, Mary and Martha; but ſhall premiſe a brief, and generall received Interpretation of the Words, among learned and judicious Divines, and then propound out of them the Doctrinall Concluſion, which ſhall ſet bounds to my preſent Diſcourſe, and your Chriſtian attention.
1. One thing is needfull.] That is, one kind of Proviſion, ſay ſome, as if Chriſt had ſaid in other words; O Martha, thou needſt not be at ſuch coſt, and paines to prepare many, and rare proviſions to entertaine me with; One diſh of ordinary fare will be more eaſily procured by thee, and better accepted by me. Damnat Chriſtus, nimias occupationes quibus diſtringebatur Martha in ſeſe excipiendo: Chriſtus enim non eſt delicatus hoſpes, non affectat exquiſitas menſas, non epulas lautas requirit, tenui victu eſt contentus; magis quaerit nitorem animi exquiſitam fidem, compoſitos mores, & ſimilia, Aretius in locum.
2. One thing is needfull.] That is, Chriſt is neceſſary; So others. Ille ſolus eſt nobis neceſſarius, caetera quae multa ſunt non ſunt neceſſaria. Auguſtine Serm. de Verbis Domini, Secundum Lucam.
3. One thing is needfull.] That is, to hear the Word of God, and to labour after eternall Salvation: So a third ſort. Elegit Maria Verbum Dei audire, & ſaluti operam dare. Hunc verum eſſe arbitror ſenſum. Opponit enim Chriſtus ſtudium Mariae ſtudio Marthae. Maria hoc unum curabat ut Chriſtum audiret, & ab eo ſalutem quaereret; Martha ut Chriſto in omnibus quibus poterat, miniſtraret illud unum eſſe neceſſarium dicit, haec multa non ſunt neceſſaria, &c. Mald. in locum.
2. Mary hath choſen that good part.] foreign, bonam partem elegit, ſo Beza, Suitable to our Engliſh Tranſlation. And Ambroſe who tranſlateth as we do, yet interpreteth the words comparatively. Verbum agnoſcere majus opus eſſe, quam miniſtrare divina ſententiae authoritate definitur, nec tamen Martha in bono miniſterio reprehenditur, ſed Maria, quod meliorem partem elegerit, antefertur. Ambroſ. Serm. 11. in Pſal. 118.
Caſſianus and Maldonat, with ſome others, read the words in the Superlative form. Optimam partem elegit. Hath choſen the beſt part; for which they render this reaſon (viz.) that the compariſon is not to be underſtood, as if made onelyonly between what Martha and Mary did chooſe; but between what Mary choſe, and what Martha, or any other perſon in the world could make choiſe of, and therefore the Compariſon lying between many, it ought to be expreſſed by the Superlative degree. Mihi quidem non videtur noſter interpres melius compationem, &c. Mald. in locum.
Theſe things premiſed, I might draw up a ſhort Paraphraſe of the words, and out of it raiſe many uſefull and doctrinall Concluſions; But I purpoſe to take notice of, and to propound onelyonly one which engroſſeth much of the marrow, and ſubſtance of the Text.
From the remarkable Commendation of Chriſt (who was beſt able to judge) concerning godly Mary her choice, as being fixed upon the moſt durable, and conſequently upon the beſt good: the words without violence will afford us this moſt excellent and uſefull Obſervation.
Obſerv. The choice which the truly godly perſon makes, is unqueſtionably and incomparably the beſt choice which can be made.
For the more orderly and profitable proſecution of this Obſervation, four things are to be endeavoured; ſomething is to be ſpoken by way of
1. Explication.
2. Confirmation.
3. Vindication.
4. Application.
For the explication, and confirmation of this Doctrine, two things are to be ſhewed:
1. What the true Chriſtians choice is?
2. That the true Chriſtians choice is unqueſtionably, and incomparably the beſt choice which can be made.
Touching the firſt of theſe, before I propound the deſcription of a Chriſtians choice, it will not be amiſſe to premiſe, that the word [Election or Choice] may be taken two ways,
1. Largely.
2. Strictly.
1. Largely, for that it comprehends both the acts of the underſtanding and the will. Electio eſt 1. in ratione ſecundum quam intellectus habet judicare quod alteri eſt proponendum.
2. In voluntate, ſecundum quam voluntas habet movere, aut impellere, ſive imperare de proſecutione ejus quod judicatum eſt. Ca.
2. Strictly, For the Wills act onelyonly about the meanes leading to ſome deſired end: when many meanes occurring, ſome one of them is preferred before the reſt, this act of the Will, by the Philoſopher, is called Election or Choice. The word is here to be taken in the largeſt ſenſe, as relating to the end, as well as the meanes, and may be thus deſcribed.
The choice of a true Chriſtian is that, whereby his ſoul, aſſiſted by ſpeciall grace, prefers before all other things whatſoever, Chriſt, with all his ſpirituall bleſſings, which he by his bloud hath purchaſed, and God of his grace in his holy Ordinances diſpenſeth to his people.
For the help of the underſtanding, and memory of the weakeſt capacity, I ſhall analetically reſolve and explain the ſeverall branches of this deſcription.
In the deſcription theſe parts are principally obſervable.
1. The principle of this choice.
2. The Object of this choice.
3. The formal act of this choice.
4. The fountain of all that good which is choſen.
5. The meritorious cauſe of it.
6. The outward and ordinary meanes of its conveyance.
1 The Principle by which any perſon is enabled to make this choice. The choice which the Text, and Doctrine ſpeaks of is ſuch, as onelyonly a true Chriſtian can make. Tis as poſſible for a beaſt to deſire to be a man, or a toad to be an Angel, as for any of the Poſterity of Adam, ſince the Fall, without ſupernaturall, and Iter ad gratia… eſt per gratia…, Proſper.ſpeciall Grace, rightly to chooſe God, and the things of God. And the true and irrefragable reaſon of it is, becauſe, as the Philoſopher rightly determines, nothing doth or can act beyond the ſphear of its own activity. Wicked ones chuſe their own wayes not Gods. Eſa. 66. 3. Yea, They have choſen their own wayes, and their ſoul delights in their abominations.
2. The Object of this choice is expreſſed in theſe words, Chriſt with all his ſpirituall bleſſings.] A whoriſh heart can be content with a divided Chriſt, nothing leſſe then an whole Chriſt can ſatisfie a ſincere Chriſtian. Here two things are diſtinctly to be conſidered.
1. The Primary Object of this choice. Chriſts perſon.
2. The ſecondary Object. All his Spirituall bleſſings.
1. Chriſts perſon; Who can by words fully expreſſe what glorious, and ſoul-raviſhing beauty the truly godly perſon doth diſcern in the lovely perſon of Jeſus Chriſt. Tis admirable to conſider throughly the large and patheticall deſcription the Church makes of Jeſus Chriſt, by way of anſwer to a queſtion propounded to her by the daughters of Jeruſalem, Cant. 5. 9. What is thy Beloved more then another Beloved, O thou faireſt among women! What is thy Beloved more then another, that thou doſt ſo charge us? Verſ. 10. My Beloved is white and ruddy, Theſe two being duely mixed do make the moſt beautifull and orient look, or colour, that any perſon is capable of, and then it followes [the chiefeſt among ten thouſand,] and becauſe ſo, he deſerves to have as much love as ten thouſand hearts put into one could hold; and this lively and lofty deſcription of Chriſt is continued to the end of the Chapter. Verſ. 16. His mouth is moſt ſweet, i. e. His word, and promiſes which are as it were the breath of Chriſts mouth. We had rather be without fire, water, bread, ſun, air, ſaid a Dutch Divine, then want that one ſweet ſentence of our bleſſed Saviour Mat. 11. 28. Come unto me all ye that labour, and are heavy laden and I will give you reſt. Yea, He is altogether lovely, totus, totus deſiderabilis, wholly amiable, every whit of him to be deſited. But as for wicked perſons their judgement of Chriſt is farre otherwiſe; like whores, they preferre the gifts before the giver; and yet not all but ſome onelyonly of Chriſts gifts are acceptable to wicked ones. Chriſts pardon will do well to deliver them from danger, but Chriſts ſinne-ſubduing grace is as unacceptable to them as Chriſts perſon; But of this more in the next branch of the deſcription. A ſhort diſcourſe of this high, and ſpirituall ſubject, viz. The lovelyneſſe of Chriſts perſon amongſt many is a dark and tiring buſineſſe. Eſa. 53. 2. When we ſhall ſee him, that is, Chriſt, there is no beauty that we ſhould deſire him. This was ſpoken in the perſon of the carnall Jew, who judged of Chriſt according to his outward appearance. 1 Cor. 2. 14. The natural man receiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him, neither can be know them, becauſe they are ſpiritually diſcerned. And who wonders that a blind man is not affected with the moſt beautiful object which is before him when he is not capable of diſcerning it. Deformity, and beauty are both alike to ſuch a perſon; tis ſo proportionably in Spirituall Objects.
2. The Secondary Object of the Chriſtians choice is thus expreſſed, viz. [All Chriſts ſpiritual Bleſſings] A truly godly perſon doth as truly deſire ſanctifying grace, to make him ſerviceable to Chriſt here, as pardoning grace to render his condition happy hereafter, as the Apoſtle ſpeaketh: He hath his fruit unto holineſs in this Rom. 6. 22.life, as well as the end everlaſting life. It were an inexcuſable waſt of time to be large in the further proof of this; I ſhall therefore onelyonly name one Text for its full confirmation, Epheſ. 1. 3. Bleſſed be the God and Father of our Lord Jeſus Chriſt who hath bleſſed us with all ſpirituall bleſſings in heavenly places in Chriſt. Out of theſe words (to omit many things contained in them) for my preſent purpoſe I ſhall obſerve three things.
1. Godly Paul ſpeaks theſe words, not in his own name onelyonly but in the name of all the godly Epheſians, becauſe it is not ſaid, who hath bleſsed me, but who hath bleſſed us.
2. He gives thanks, not for ſome onelyonly, but for all ſpirituall bleſſings that were procured for them by Chriſt, for ſo are the words, who hath bleſſed us with all ſpirituall bleſſings. Now if Paul in his own name, and in the name of all the godly Epheſians bleſſe God for all ſpirituall bleſſings, by Chriſt; It follows by undeniable conſequence, that he and they did unfainedly deſire them all, otherwiſe their thankfullneſſe for them had been hypocriticall and abominable.
3. His thankfullneſſe for them was equall, therefore ſuch was his and their deſires for them. But is it ſo with the wicked! Who dare affirme it? while they are wicked, they do not, cannot deſire to partake of all ſpirituall bleſſings. A curſed Balaam Num. 23. 10.may deſire to die the death of the righteous; but no wicked man alive, while ſuch, can deſire to live the life of the righteous.
1. They do not deſire it. Hear their own words, Luke 19. 14. We will not have this man rule over us. This was a very plain but yet a very rude and rebellious meſſage, and yet ſuch duſt-heaps are found in every corner, ſuch maſterleſſe monſters riſe every where; So that by their own confeſſion, they may be judged and condemned, for being unwilling to live as the holy ſubjects of the King of Saints in this life.
2. They cannot deſire it. Rom. 8. 7. The carnall mind is enmity againſt God, for it is not ſubject to the law of God, neither-indeed can be. By theſe words we ſee plainly, the beſt of an unregenerate perſon is not onelyonly averſe, but utterly adverſe to the rule of holineſſe, and the Will being guided by the Underſtanding; If the carnall mind (as the Apoſtle here plainly aſſerteth) be enmity againſt the law of God, the rule of holineſſe, the carnall will cannot poſſibly be for conformity to it.
3. The Meritorious cauſe of all the good which the truly godly perſon chuſeth, is the precious bloud of the Sonne of God, Spirituall Cauſa procalactica.graces, and comforts here, and the eternall glory of the other world, are no cheap things, but moſt coſtly, and accordingly ought to be valued, and improved by us, Epheſ. 1. 7. In whom we have redemption through his bloud, the forgiveneſſe of ſinnes, according to the riches of his grace. Redemption is a very comprehenſive word, and many times is put for all the benefits of the Covenant of Grace. So that every godly perſon may write this ſuperſcription upon his pardon, aſſurance, perſeverance, and all the other benefits he partakes of by Chriſt in this life. Theſe are the price of bloud, and that the beſt bloud, called precious, 1 Pet. 1. 18, 19. and that worthily, becauſe the bloud of God, Act. 20. 28. And ſo being the bloud of an infinite perſon, and conſequently the price an infinite price. This will much more hold true concerning the glory of the other world. Heb. 10. 19. Having therefore brethren boldneſſe to enter into the holieſt by the bloud of Jeſus. No getting to the ſhore of glory, but by a ſinners ſwimming upon the moſt precious ſtream of a Saviours bloud. Theſe things ought to be frequently the meditations of Chriſtians to inflame their loves to a moſt lovely and loving Saviour, and to quicken them to endeavour ſuitable praiſes for all their coſtly priviledges in both worlds.
foreign.4. The Formall Act of this Choice, is that, whereby they preferre Chriſt, and all his ſpiritual bleſſings, before all worldly things whatever. This is the inſeparable property of all, and onelyonly truly godly perſons. That they eſteem God and the things of God above all other things, is evident in the example of godly David, as appeares by thoſe remarkable words recorded in the 119. Pſal. 30. I have choſen the way of truth, and Verſ. 173. I have choſen thy precepts, compared with Verſ. 167. My ſoul hath kept thy teſtimonies, and I love them exceedingly, farre more then any thing in the whole world. Pſal. 119. 103. How ſweet are thy words unto my taſte! yea, ſweeter then hony to my mouth. And Verſ. 72. The law of thy mouth is better to me, then thouſands of gold and ſilver. Thoſe words of the 4. Pſal. v. 6, 7. Many there be that ſay, who will ſhew us any good? The (many) in the Text are all the ungodly▪ The good was temporall, as is clear from the ſeventh Verſe. But now godly David prayes for the light of Gods countenance, i. e. the manifeſtation of his favour to his ſoul, and profeſſeth that ſuch a precious mercy being obtained, would make him more glad then any worldling could poſſibly be, when his corn and wine encreaſed. Yea, Pſal. 63. 3. He preferres Gods loving kindneſſe before life it ſelfe; And that (as Satan truly) is to be preferred before all other worldly things whatſoever. Job. 2. 4. Skin for skin and all that a man hath will he give for his life: But no wicked perſon living doth ſet ſuch an high value upon God, and the things of God: But if God be twelve with him, ſome worldly Object, to which he is inordinately affected is alwaies thirteen; as appears by thoſe words, Luke 14. 14. when Chriſt was ſpeaking of the priviledge of the righteous at the reſurrection, one that hears him, cries out, Bleſſed is he that ſhall eat bread in the kingdom of God, as if he had ſaid in other words, that is a glorious and happy eſtate, I chooſe that for my portion. Chriſt preſently, to diſcover his hypocriſie, propounds the parable of the gueſts, who were invited to partake of that priviledge he ſeemed ſo much to admire, verſ. 16, 17. and then we read verſ. 18. they all with one conſent made excuſes: They ſeemed much to eſteem the priviledge of Chriſtians at the reſurrection, but their Oxen, Farmes, Wives, lay much nearer to their heares, for which we read verſ. 21. That the Maſter of the houſe was very angry, as he had great cauſe, as ſhall be hereafter proved.
Cauſa pro…gumena.5. The Fountain of all the good the godly perſon chooſeth is the Free Grace and favour of God towards his precious people; which they all do deſervedly admire in this life, and will upon further grounds more perfectly admire to all eternity in the life to come. The ſhoutings of all the godly in both worlds are, and ought to be Grace, Grace. Tis not conſiderable what carnall Sophiſters may object againſt this truth, becauſe it was aſſerted in the third branch of the deſcription, That all the godly perſons priviledges in both worlds, were dearly purchaſed for them by the moſt precious bloud of Chriſt, the Son of God, and thereupon as they conceive Gods conferring thoſe priviledges upon the Elect, ſeems rather, if not onelyonly, an Act of Juſtice and not at all of Grace. In this haſt, I ſhall ſay no more (and I think more need not be ſaid) then to name that pregnant Text of the Apoſtle for the confounding of that carnall cavil, Epheſ. 1. 7. In whom we have redemption through his bloud, the forgiveneſſe of ſins, according to the riches of his grace. According to bleſſed Pauls divinity, Chriſts bloud as the meritorious cauſe of Redemption and Remiſſion, is very well conſiſtent with the grace, yea, the riches of the grace of God the Father. Tis very true, they were exceedingly coſtly to Chriſt, we are the greater debtours to his love for being willing by ſo great a price to purchaſe our peace, tis as true, they are not coſtly to us, we have them without money and without price, Eſa. 55. verſ. 1, 2.
6. The outward and ordinary meanes of conveying of all Chriſts ſpirituall bleſſings into the hearts of Gods people is, the right uſe of his holy Ordinances. The Ordinances of God are canales gratiae, the golden pipes by which the golden oyle of grace empties it ſelf into the hearts of Gods people. Tis true, but very ſad to conſider that many ſlight the Ordinances of Grace, and not onelyonly ſo, but diſcourage others from waiting upon them by ſpeaking according to the language of proud Pharaoh, Exod. 5. 17. Ye are idle, ye are idle, therefore ye ſay, let us go, let us go, and do ſacrifice to the Lord; So they ſay, becauſe the people of God are idle and unwilling to take paines in their callings, they ſpend ſo much time more then others in gadding to hear ſermons: But alas, though it be eaſie to hear ſermons, as they uſe to do, yet as God requires, and his people endeavour to do, with prepared and fixed hearts, is much harder to do, then any exerciſe they were ever acquainted with. But Wiſdome is juſtified of her Children, Mat. 11. 19. Holy David had better thoughts of Gods Ordinances, Pſal. 84. 1. How amiable are thy tabernacles O Lord of hoſts! my ſoul longeth, yed even fainteth for the Courts of the Lord. And Verſ. 3. He ſeemeth to envy the Sparrowes that had liberty to build their neſts near Gods Altars. Verſ. 10. he addeth, One day in thy Courts is better then a thouſand elſe where. If any demand why David is ſuch an admirer and extoller of Gods Ordinances, he gives a ſatisfying account Verſ. 11. The Lord will give grace and glory. Grace, and the firſt fruits of glory, are wrought, preſerved, and encreaſed in the hearts of Gods holy ones, in the right uſe of Gods Ordinances. Thus much ſhall ſerve for the firſt.
I come now to the ſecond thing, That the truly godly perſons choice is unqueſtionably, and incomparably the beſt choice which can be made!
I ſhall endeavour to make good this concluſion. One would think that amongſt a people profeſſing Religion, and ſo well inſtructed as we in England have been for above fourſcore years, a ſhort proof might ſeem ſufficient for this purpoſe; For my part if there were not a line in the Bible to prove it beſides the 1 Tim. 4. 8. I could not but judge that abundantly convincing. Godlineſſe (ſaith the Apoſtle there) is profitable for all things, having the promiſe of the life that now is, and of that which is to come. This is truly aſſerted of that which the godly man chooſeth, but cannot be truly ſaid of any thing in the whole world beſides. But becauſe the practiſe of moſt doth plainly declare, that they are not of a right belief in this weighty point, I ſhall further confirm the goodneſſe of the godly perſons choice above all other choices that are or can be made by any ungodly perſon in the world, by one unanſwerable Demonſtration, which is as followeth.
Demonſtration.That good which the godly perſon chooſeth is the beſt, in order to all the Concernments af this life, and that which is to come. When this is made good, more need not be ſpoken for the proof of the godly perſons choice, as the beſt choice which can poſſibly be made. For all the concernments of all perſons in the world are reducible to theſe two heads, and therefore that choice which is the beſt in Order to both theſe, is unqueſtionably and incomparably without all diſpute, the beſt choice that can be made.
I ſhall now addreſſe my ſelf to hold forth the ſeverall branches of this Demonſtration, in that order in which I have propounded them, with their ſeverall proofs.
The Concernments of this Life are,
1. Temporall.
2. Spirituall.
1 The godly perſons Choice is the beſt choice which can be made, upon a Temporall account, in reference to the outward good things of this Life.
Here two things are diſtinctly to be conſidered.
Firſt, The godly mans Perſonall,
Secondly, His Relative Capacity.
Firſt▪ As to the godly man, conſidered in reſpect of his Perſon, his choice appeares to be better in reference to temporall good things, then the choice of any ungodly perſon in the world. The wicked chooſeth creature comforts onelyonly, and looketh no further, whether Gods bleſſing, or curſe, go along with them: but the truly godly perſon cannot be content with creature comforts, in the greateſt abundance, if he cannot enjoy God with them. The wicked careth not what courſe he takes to get them, right, or wrong, much at one to him, but the godly perſon ſeeks them onelyonly in a way of righteouſneſſe.
There are theſe remarkable differences between the condition of godly and ungodly perſons, in reference to temporall good things.
1. In point of ſecurity, for the enjoyment of ſuch a meaſure of worldly eſtate as ſhall be neceſſary for them. The wicked perſon hath no ſufficient ſecurity in this caſe. Tis poſſible he may vainly boaſt of his Michaelmas hundreds or thouſands; But alas, who knows not but that through his own prodigality, the violence and injuſtice of others, and many other wayes, God by his Providence, may order things ſo, that he and his may be reduced to extream wants before his death. What age of the world abounds not with ſad inſtances in this kind! Belleſarius, that ſometimes was very rich, before his death begg'd for an half penny. The Apoſtle calls 1. Tim. 6. 17.them uncertain riches, and well he may, for we can have no more hold of them, then of a flock of birds that ſit in a mans yard, which are preſently upon the wing, and are gone. Prov. 23. 5. Riches certainly make themſelves wings, they fly away as an eagle towards heaven. Oh that the greedy Mammoniſts would ſeriouſly and frequently conſider this heart-weaning conſideration. But all the precious people of God who have made the choice the Text ſpeaks of, have Gods infallible promiſe, which is the beſt ſecurity that can be deſired, that they ſhall never want any thing that is good for them (the God of heaven, their moſt wiſe, and mercyfull Father being Judge) while they continue in this world. This comfortable truth may be proved by many Scripture Arguments; but thoſe words of the Pſalmiſt, Pſal. 34. 10. ſeem ſufficient, They that ſeek the Lord, as all do that rightly chuſe him, ſhall not want any good thing. Upon ſuch a ground as this word of Promiſe David did, and every true Chriſtian may, confidently expect at Gods hands, what they ſhall need at any time. Pſal. 23. 1. The Lord is my ſhepherd, I ſhall not want: The true Chriſtian who is in a poor and mean condition in the world, if he be aſſured that he hath made this choice I am now ſpeaking of, may poſſibly live to ſee his purſe often empty, and his cupboard too, but being under a full promiſe, Pſal. 34. 10. he may anſwer his own ſoul, when tempted by Satan to diſtruſt Gods ſeaſonable proviſion, as Abraham did his Son in another caſe, O my ſon God will provide, Cen. 22. 8.
2. The godly man hath the beſt Right to his temporall eſtate. The wicked have onelyonly a providentiall right as creatures, as hypocriticall Jus ſoli, non jus coeli.Ananias had to his eſtate before the ſale of it, Acts 5. 4. But the godly perſon hath a ſpirituall right to his eſtate as a new Creature, by virtue of his Covenant intereſt in Jeſus Chriſt, the undoubted heir of all things, Hebrews 1. 2. This great comfort the Apoſtle mindes the godly Corinthians of, and under their name all the godly perſons in the world, 1 Cor. 3. 21, 22, 23. All things are yours, whether Paul or Apollo, &c. all are yours, and ye are Chriſts, and Chriſt is Gods. q. d. Ye hold all in Capite tenui, which is the Beſt.
3. He ſhall have more comfort in his temporall eſtate, be it never ſo ſmall, then the richeſt reprobate in the world can have in his greateſt abundance. Amongſt many other arguments that might be uſed to prove this aſſertion which is ſo great a Paradoxe to the whole company of unregenerate perſons, this is ſufficient▪ That God ſo faſhioneth the hearts of all his precious people▪ that he maketh them in ſome meaſure to be really contented with that proportion of temporall eſtate which his wiſe and fatherly Providence carves out unto them; but no ſuch comfortable thing is to be found in the heart of the richeſt Chriſtleſſe perſon in the world, notwithſtanding his great earthly treaſures. The ſtrength of this reaſon depends upon making good two Concluſions, which I ſhall diſtinctly propound and prove in their order.
Concluſion 1. God makes his people contented with that meaſure of outward eſtate which he thinks fit to beſtow upon them, be it never ſo little. This appears by thoſe excellent words of the Apoſtle, Phil. 4. 11. I have learned in whatever ſtate I am therewith to be content; I know how to be abaſed, and how to abound, &c.
Object. If any ſhould carnally cavil, and ſay, tis true, it was ſo with Paul, who was a None▪ſuch for eminence of Grace, but it doth not follow, tis ſo with every ordinary godly perſon. One ſwallow makes not a ſummer.
Solution, I anſwer, That although in this ſtate of imperfection, neither knowledge, faith, contentment, nor any other ſanctifying grace is perfect in degrees, while we are in this world, but there 1 Cor. 13. 9.are and will be ſome pangs of unbeliefe, and diſcontent in the moſt precious Chriſtians; Yet where true godlineſſe hath once taken the Throne, All, even the weakeſt of Gods people are really contented with their worldly condition, and with the whole contexture of Gods Providence towards them. 1. Tim. 6. 6. Godlineſſe with contentment is great gaine, that is, with a mind that hath Dutch Annot.enough, and is content with that which the Lord affords him; which contentment it ſelf alſo ſprings out of godlineſſe; For he that hath Chriſt hath all things with him: So that where true godlineſſe enters the ſoul, contentment is alwaies one part of the train, which cannot be ſeparated from it.
Concluſion 2. No wicked rich man in the world is, or can be contented with his worldly condition, Pſal. 73. The Pſalmiſt ſpeaking of the wicked, ſaith, their eyes ſtand out with fatneſse, they have more then heart could wiſh. The learned Diodate expreſſeth his thoughts thus upon theſe words; Every thing went on proſperouſly with them, even beyond their own hope, conceit, or deſire: Now, one would think, if ever, they will be content with their worldly eſtate; But alas, no ſuch ſweet flower of true contentment ever grew in the barren wilderneſſe of corrupt nature: This is to be found onelyonly in the garden of grace, or paradiſe of glory. For if you look into the next words, you ſhall ſee a true Character of their baſe, curſed, and moſt unworthy diſpoſition, Verſ. 8. They are corrupt, and ſpeak wickedly concerning oppreſſion, although ſuppoſed to poſſeſſe more then heart could wiſh, yet ſtill greedy of the gain of oppreſſion, their language is like the Horſeleaches Prov. 30. 15.daughters, Give, give. Tis poſſible ſome of them obſerving how many of the Lords dear people live chearfully, and contentedly with much leſſe then the twentieth part of that they poſſeſſe, may endeavour to avoid ſhame and cenſure amongſt men, to hide their diſcontent, and make a lying profeſſion of being very well ſatisfied with their worldly lot, but (without the leaſt breach Gen. 33. 9.of charity) I may, and muſt take leave not to believe them, notwithſtanding their frequent, and confident profeſſions, becauſe it is written Eccleſ. 5. 10. He that loveth ſilver ſhall not be ſatisfied with ſilver, nor he that loveth abundance, with increaſe; this alſo is vanity: If God ſaith, as it is here expreſſed, that he that loveth ſilver, to wit, inordinately (as all wicked lovers of it do) ſhall not be ſatisfied with ſilver, and increaſe, I may then ſay to ſuch pretenders to contentment with their worldly eſtates, in point of our faith, as Peter and the other Apoſtles to the Council, as to their obedience; We ought to believe God rather then men. Tis as Act. 5. 19.poſſible for a wicked man to fill his body with Aire, and his cheſt with grace, as his minde with wealth. Tis with them as with a ſhip, It may be overladen with ſilver, and gold, even unto ſinking, and yet have compaſſe and ſides to hold ten times more. So here, a covetous wretch, though he have enough to ſink him, yet he ſhall never have enough to ſatisfie him. So that the Concluſion which the Pſalmiſt delivers, is moſt worthy to be obſerved, Pſal. 37. 16. A little that the righteous hath is better then the riches of many wicked: He doth not ſay of how many, becauſe let us think of never ſo many, yea of all of them, the righteous mans little is better in very many remarkable reſpects then all their greateſt treaſures heaped together: The King of Spaine, although the greateſt Prince in Chriſtendome by farre, having his Empire ſo farre extended that he may truly ſay, that the ſun ever ſhines upon his Dominions, yet gives this for his Motto, Totus non ſufficit Orbis, The whole world is not ſufficient. God by Solomon tells us, that in the houſe of the righteous is much treaſure, Prov. 15. 6. although many times there is ſcarce a good bed to lye, or a ſeat to ſit on. The time will certainly come, when the richeſt wicked men that ever lived will ſee clearly that their account would have been much narrower, and conſequently their condition to all eternity leſſe miſerable, if they had been ſo poor as to have begg'd their bread from door to door all their lives long. Tis with the bleſſings of this life, as tis with perfumed gloves, when they are richly perfumed, their perfume is much more valuable then the leather, wherof they are made; So not ſo much earthly bleſſings conſidered in themſelves, as their being perfumed with the ſweet love of God in Chriſt, is that which maketh them bleſſings indeed, truly deſerving the name they bear. Now all the bleſſings of thoſe who have made the choice in the Text, are all thus perfumed; All the barley bread they eat, beit never ſo courſe, all the clothes they wear, be they never ſo mean, with all their other temporall bleſſings, they proceed from the ſame ſweet love of God, wherewith he was moved to beſtow Jeſus Chriſt upon them for ſalvation, Rom. 8. 32. He that ſpared not his own ſon, but hath delivered him up for us all, how ſhall he not with him freely give us all things! Nothing is more ordinary then for wicked rich men to judge themſelves the onelyonly happy perſons in the world, Prov. 10. 15. The rich mans wealth is his ſtrong city; There he is very ſafe, and happy in his own conceit: But as for the poor, in his wicked rich neighbours eye he is deſpiſed, Prov. 14. 20. The poor is hated even of his own neighbour: but the rich hath many friends. But did they conſider that which the Scripture ſpeaks of their condition, they would diſcern no ſuch cauſe to boaſt of it, Mal. 2. 2. God threatneth to curſe their bleſſings, (and who is able to conceive how bitter Gods curſe is) and not ſome of them onelyonly, but all of them, Deut. 28. from 15, to 22. Conſider O wicked man and tremble to think, the curſe of God fills all thy ſweet cups, and diſhes with wormwood and gall. Gods curſe (as a fury) haunts thee in all thy wayes. In the City it attends thee, in the Countrey it hovers over thee, coming in it accompanies thee, going forth it follows thee, and in travel is thy companion: So that upon the matter, ſo many bleſſings ſo many curſes, the more bleſſings the more curſes. Me thinks I hear all the Lords people bleſſing God for denying them ſuch a miſerable portion. Tis not the great Cage that makes the Bird ſing ſweetly: So tis not the great eſtate that brings with it cordiall contentment. Experience tells us in the ſmall thatch't cottages, where the people of God dwell, are found more chearfull perſons, then in all the ſtately Pallaces of the world, that are poſſeſſed by graceleſſe ones.
Secondly, Let us a little conſider the godly mans Relative Capacity, and there it will be as true, that his Godlineſſe is more for the advantage of his poſterity, then all the gold, and ſilver that are horded up by Chriſtleſſe perſons can be for the benefit of their poſterity, except God incline them to chooſe his ways, and then the property of their eſtates is altered, but this is no thank to their Parents.
Here two things are to be diſtinctly propounded and confirmed.
1. Perſonall goodneſſe is very profitable for poſterity, Exod. 20. 6. God promiſeth to ſhew mercy to thouſands of them that love Pſ. 112. 1, 2.him and keep his commandements, Pſal. 37. 22. God promiſeth that the ſeed of his people ſhall inherit the earth. The child of ſuch a Tenant as paid his Rent well ſhall not be put out of his Farm.
2. The greateſt treaſures that are heaped up by wicked parents for wicked Children are very unprofitable for them. Many a time they are not a quarter ſo long in ſpending, as they were in Eccl. 5. 14.getting. De male quaeſitis vix gaudet tertius haeres. The third heir ſeldom rejoyceth in ill gotten goods; And this is enough to confute the common proverb, Happy is that ſon whoſe father goes to the Devil. But ſuppoſe the beſt that can be ſuppoſed in this caſe, that they continue with him; Conſider Solomons words, Eccleſ. 5. 13. There is a ſore evil which I have ſeen under the ſun, namely riches kept for the owners thereof to their hurt. Worldlings ſit and brood upon their wealth, and hatch to their hurt; as the ſilly bird doth on the eggs of the Cockatrice. A wicked rich Son is but like a fatted Oxe, fitted for the ſlaughter. The ſunſhine of proſperity ripens his ſin apace. Bernard calls ſuch a condition, Miſericordiam omni indignatione crudeliorem, A moſt cruel mercy. What good is there in having a rich ſuit with the plague in it, and ſo proportionably, a great eſtate with the curſe of God cleaving to every penny of it. Theſe things premiſed, I appeal to all ſober minded perſons to make judgement, whoſe condition is moſt comfortable of two perſons; the one of them who can only ſay, I had a Father, Grandfather, or great Grandfather (judged by the world for wiſe) M…c. 7. 3.who to leave me rich & honourable, did riſe early, go to bed late, and all his life long did wickedly with both hands, and when he had climbed as high as he could, and ſcraped as much wealth, as he was in a capacity to get, I not being religiouſly inſtructed, but ſuffered to be as vile as I would be, longed for his death, that I might enjoy the honour and eſtate, for which he expoſed his ſoul to the devil by wicked getting, and I am like to drive the ſame courſe by wicked uſing them. Who trembles not to think what a ſad meeting Prov. 1. 32.ſuch a parent and child will have at the day of judgement, how dreadfully to all eternity they will curſe each other. The other Eſa. 8. 21.hath this to ſay; Tis true my Parents were of low birth, and mean eſtate in the world, but they were ſuch as loved the Lord Jeſus, and his dear people unfaignedly, brought me up in the nurture 2 Pet. 1. 4…. Exod. 20. 6.and admonition of the Lord, and ſo left me, although mean in the world; yet under very many and exceeding precious promiſes, more worth then the whole world, or ten thouſand worlds, Pſ. 37. 22.if there were ſo many: Who can conceive and expreſſe how joyfully ſuch a Parent and Child will meet together at the laſt day, and bleſſe God, with and for each other, to all eternity.
We have diſpatched the firſt branch of the Demonſtration, which although it be leaſt conſiderable, yet it was requiſite to be the more largely proved, becauſe moſt doubted of; For Balaam, Num. 23. 20.and ſo other wicked men, that like not the condition of Gods people in this world, yet ſeem at leaſt to deſire the death of the righteous, and conſequently their everlaſting ſafety in the other world: We promiſe (and ſhall perform) greater brevity as to the other two branches.
2. The truly godly perſons Choice is unqueſtionably beſt, upon a Spirituall account. I might eaſily be large, but muſt be ſhort in the confirmation of this Concluſion, and that under theſe two heads.
Their condition ſpiritually conſidered is
Firſt, Moſt honourable.
Secondly, Moſt comfortable.
Firſt, the Honour of a godly perſons condition may be evidenced (to omit other ways) by the light of theſe three Conſiderations.
They are moſt honourable in
1. Their Relations.
2. Their Service.
3. Their Guard.
As to the honourable Relations of godly perſons, I ſhall onelyonly name two.
They are
I. Sonnes of him who is the God of Glory.
II. Spouſes of Chriſt, who is the King of Glory.
I. All godly perſons are the Children of God, Gal. 3. 26. For ye are all the children of God by faith in Jeſus Chriſt. What greater honour can be deſired then for God to ſay to poor duſt as it is written, 2 Cor. 6. 18. I will be a Father unto you, and ye ſhall be my ſonnes and daughters. Jacob was at great paines and patience to Gen. 29. 18, 25, 27, 28.become ſon in Law to churliſh Laban: and David held it a great honour to be ſon in law to King Saul, 1 Sam. 18. 23. and v. 27. we ſee with what difficulties he encountred to climb to that height of honour; But alas, that was nothing to this, , the Honour of this is not to be ſpoken, or thought of, without the higheſt admiration, 1 John 3. 1. Behold what manner of love the father hath beſtowed on us, that we ſhould be called the ſons of God. That note of admiration Behold, could never be more fitly uſed, then in a diſcourſe upon ſuch an honourable priviledge as this of Adoption. A true believer may confidently call him Father, who is the Father of our Lord Jeſus Chriſt; Chriſt bids Mary tell his Brethren (and what better John 20. 17.news could be told) that when he aſcended, it was to their Father, as well as his Father, their God as well as his God; And tis conſiderable, that this honourable priviledge of Adoption is equally conferred on all true believers, how weak ſoever they are Credo fide languida ſed tamen fide, Dr. Cruciger.in the Faith of Chriſt. The leaſt bud draws ſap from the root as well as the greateſt branch; The weakeſt hand may as truly receive a ring of gold, and be enriched by it, as the ſtrongeſt hand that is; A weak faith is a joint poſſeſſour, although no faith can be a joint purchaſer of this glorious priviledge. The infant new born is as truly and as much a Child as the eldeſt child in the family. Now although many that never made this Choice I am now ſpeaking of, will frequently with abhorred impudency call God Father, yet all their Rhetorick will not prevail with God to ſpeak to them according to that language he uſeth to his own, 2 Cor. 6. 18. I will be your Father, and you ſhall be my ſonnes and daughters. Certainly this impudency of theirs in calling God father, is greater then they are aware of; If a perſon of quality, and approved piety, ſhould paſſe through a town, and ſome ragged beggar, the known child of ſome notorious ſtrumpet ſhould run after him, and preſume to call him Father, what an high diſgrace and hatefull affront would this be judged to be by all ſober perſons! Tis far worſe when a wicked man preſumes to own God under this title. We may in part perceive with what indignation ſuch wicked ones will be rejected by God, by thoſe words of our Saviour, John 8. 44. in verſ. 41. of that Chapter the wicked Jews laid claim to God as their Father: We have one father, even God. But Chriſt could not brook that Satans brats ſhould diſgrace his Father by uſing ſuch language, and therefore in verſ. 44. he tells them plainly, they were of their Father the devil, his holy Father ſcorned ſuch unholy Sonnes, and he an holy Sonne was aſhamed to be a brother to Heb. 2. 1….ſuch unſanctified perſons; Such honour have onelyonly the ſaints. Pſal. 148.
II. All true believers who have made the holy Choice I am ſpeaking of, are the honourable Spouſes of Jeſus Chriſt, the King of Glory. So the Apoſtle ſpeakes of the believing Corinthians, 2 Cor. 11. 2. I have eſpouſed you to one husband, that I may preſent you a chaſt virgine to Chriſt: Now this being ſo, Chriſt being moſt glorious and honourable, his people muſt needs be ſo; For as the Lawyers ſpeak, Uxor fulget radiis mariti, The wife alwaies ſhares in, and ſhines with the rayes of her husbands honour. In Pſal. 45. 16. We ſee that Chriſts ſpirituall ſeed, ſuch are all true believers, are Princes in all lands.
foreign Plut.2. Their ſervice is moſt honourable becauſe Gods ſervice. Among men to perform the meaneſt office about the perſon of a Prince, is rightly judged honourable; The title of a ſervant of God is an higher title, then that of Monarch of the World, as Numa King of Rome once ſaid. The higheſt ſtile that King David could deviſe to give himſelf, not in the phraſe of a frivolous French complement, but in the plain ſpeech of a true Iſraelite, was Pſal. 116. 16. Oh Lord truely I am thy ſervant, I am thy ſervant; He doubles it, becauſe he knew not poſſibly how to adde an higher and better title.
3. Their Guard is moſt honourable. Heb. 1. 14. Are they not all miniſtring ſpirits, ſent forth to miniſter to them that ſhall be heirs of ſalvation! The interrogation is to be reſolved into this Affirmation; Are they not all (viz.) the Angels miniſtring Spirits, &c. that is, they are certainly. The God of glory himſelf hath not more noble creatures to wait on his own glorious Majeſty. Amongſt men tis counted an high piece of reſpect, when ſome perſon highly reſpected by the Prince takes leave of him, to ſend ſome of his principall Courtiers to accompany him the length of a room, or Pſal. 34. 7. Pſal. 94. 11.Court-yard; but all the precious people of God ſtirre not one ſtep, without this glorious, although inviſible guard of an Angel, or Angels, (I ſpeak nothing of the ſafety of this guard, which is unqueſtionably ſtronger, then a guard of many armed men, although never ſo well armed and ordered) Graceleſſe nobles have oftentimes a company of vile men like themſelves waiting on them, as if their own perſonal ſins were not ſufficiently provoking, but they muſt have their idle, drunken, and ſwearing ſervants by their ſins alſo, as with cartropes, to draw down ſpeedy and fearfull vengeance upon them. One of the Saints guard is able to prevail againſt many thouſands of ungodly ones, Iſa. 37. 36. Then the angel of the Lord went forth, and ſmote in the camp of the Aſſyrians one hundred fourſcore and five thouſand, and when they aroſe early in the morning behold they were all dead corpſes. But all the holy ones of God Pſ. 103. 20.are attended by holy and mighty Angels who excel in ſtrength, and never want will to be ſerviceable to the people of God to their beſt advantage according to divine appointment.
Secondly, The condition of thoſe that make the godly mans Choice is unqueſtionably the moſt comfortable condition. I the rather touch upon this, becauſe it hath been, is, and will be a ſlander uſed by wicked men to diſcourage others from the good Spiritus Calviniſticus eſt ſpiritus melancholicus.ways of God, to aſſert the inconſiſtency of ſtrictneſs in an holy profeſſion with a chearful, and comfortable converſation: As if as ſoon as a Chriſtians name and heart is really given up to God, he muſt everlaſtingly bid adue to all true joy and delight: The falſeneſſe of that imputation brought againſt the precious ways of God, I ſhall endeavour to diſcover and confute by making good theſe two Concluſions.
1. That true and great joy is found in Gods wayes.
2. Such joy can no where elſe be obtained.
1. The joy of Chriſtians in the wayes of God, is a true and a great joy. Prov. 3. 17. Her wayes are wayes of pleaſantneſſe, and all her pathes are peace; They are ſtrewed with roſes, and paved with peace. Some degree of comfort followes every good action, as heat accompanies fire, as beames and influences iſſue from the ſun; Which is ſo true, that very heathens upon the diſcharge of a good conſcience have found comfort, and peace anſwerable, which if it had been the comfort of a conſcience purified by the bloud of Chriſt, it had been praemium ante praemium, a forereward of well-doing, in doing whereof (not only for doing thereof) there is great reward, Pſal. 19. 11. Tis impoſſible that thoſe wayes ſhould be uncomfortable where the work of walking in them is wages to it ſelf. We ſee here that God by the mouth of Solomon tells us, that the ways of wiſdome, that is, of Chriſt the wiſdome of the father, are ways of pleaſantneſſe, and all her pathes, not only ſome of them, are peace. This being ſo, it matters not although the wicked men in the world ſhould ſay, and ſwear that they are uncomfortable ways: The Apoſtle declares what our duty is in ſuch a caſe, namely to believe God, and not men, Rom. …. 4, Let God be true, and every man a liar; And if we conſult the Apoſtle, 1 Pet 1. 8. we ſhall find the greatneſſe of the godly mans joy aſſerted. Whom having not ſeen, ye love, in whom, though now ye ſee him not, yet believing, ye rejoyce with joy unſpeakable and full of glory. Mr. Leighs ſoules ſolace againſt ſorrow.Oh the joyes! the joyes! the joyes! that I feel in my ſoul! they be wonderful, they be wonderful, they be wonderful; were the words of Miſtreſſe Katherine Brettergh. And another, Oh the joy! the joy! the unexpreſſible joy that I find in my ſoul! The truth is, theſe joys are beſt known by experience; The beſt diſcourſe that can be uſed, is not ſufficient for the full expreſſion of Pſal. 34. 8.them: And therefore holy David wiſely provokes others to get a taſte of Gods goodneſſe themſelves, for that would more prevaile with them to admire, and preferre Gods comforts before all other comforts whatſoever, then never ſo many high expreſſions uttered by thoſe who have the feeling of them, for it is in this caſe, as it is with one, who taſtes honey he is more ſatisfied by the taſte of its ſweetneſſe, then if he ſhould hear the learned diſcourſes of an hundred Philoſophers concerning it. We have now briefly proved that the joy and comfort to be found in Gods ways, is true, glorious, and great, we proceed to the ſecond Concluſion.
2. The joy of Chriſtleſſe perſons is not ſuch true, great, and glorious joy; I do not ſay, they have no joy, and comfort, I only aſſert, that their joy is not of that kind and excellent quality, with the joy of the Lords dear ones; Which for brevity's ſake I ſhall diſcover by comparing the comforts of thoſe who are intereſted in it, with thoſe that are ſtrangers to it, in four particulars.
Firſt, The joy of true Chriſtians, as Chriſtians, is a true, reall, and ſubſtantial joy; Eſa. 9. 3. the joy of Gods people is compared to the joy of harveſt, and the joy of thoſe that divide the ſpoil. Now what joys are more reall and enlarged that can be found amongſt the children of men! The husband man after all his great coſt, paines, and patience, when he lives to ſee a plentifull harveſt doth not onelyonly ſeem, but doth really, and exceedingly rejoyce. The Souldier that a little while ſince was horribly affrighted, with the roaring of Cannons, and the fatal falls of many on his right and left hand, after the battel is over, himſelf in ſafety, and dividing the rich ſpoiles of his enemy: Who is ſo ſenſeleſſe as to doubt of the reality of his joy! or ſo eloquent as to expreſſe the greatneſſe of it: So reall and great, yea much more, is the joy of the precious people of God. But on the other ſide, the joy of the wicked is moſtly in appearance, not in reality, 2 Cor. 5. 12. The Apoſtle ſpeaking of the falſe hearted Corinthians, gives this remarkable Character of them, That they glory in appearance, and not in heart. Their ſervices are hypocritical, and ſo are their joyes. And tis moſt juſt with God to ſuffer it to be ſo. For ſhame therefore O ye ſonnes of vanity, boaſt not of that joy, which is but skin deep, which is but the hypocriſy of mirth, your laughter is but grinning, your hearts often times ake terribly when your impudent faces counterfeit a ſmile. Learn, learn before it be too late, holily to abhorre that mirth which is ſo frothy, and flaſhy, which onelyonly ſmoothes the brow, but fills not the breaſt, which onelyonly wets the mouth, but cannot warm and chear the heart.
Secondly, The joy of Gods holy ones is high and noble.
1. It is an heaven-born birth, and conſequently proceeds from the higheſt and moſt noble efficient. Gal. 5. 22. The fruit of the Spirit is joy. God the holy Ghoſt is the worker, and preſerver of a Chriſtians joy.
2. When Chriſtians rejoyce their higheſt faculties are exerciſed upon the higheſt objects poſſible, not ſenſuall objects, ſuch as beaſts can rejoyce in, nor meerly rational, ſuch as well-bred Heathens can excell in, but ſpiritual, and ſupernatural objects, then which none can be found more noble, or ſo noble. This is evident by thoſe words of the Church, Eſa. 61. 10. I will greatly rejoyce in the Lord, my ſoul ſhall be joyful in my God, for he hath clothed me with the garments of ſalvation, he hath covered me with the robe of righteouſneſſe, as a bridegroom decketh himſelf with ornaments, and as a bride adorneth her ſelf with jewels; So that it is evident, that not riches, but righteouſneſſe, not the vanities of this world, but the concernments of the other world, are the noble objects, of Chriſtians joyes. Let us now glance upon the low, ſordid, and bruitiſh objects of worldlings joyes, Luke 12. 16. And he ſpake a parable unto them, ſaying, the ground of a certain rich man brought forth plentifully, verſ. 17. And he thought within himſelf, ſaying, what ſhall I do, becauſe I have no room where to beſtow my fruits. And he ſaid, verſ. 18. This will I do, I will pull down my barns, and build greater, and there will I beſtow all my fruits, and my goods, verſ. 19. And I will ſay to my ſoul, ſoul, thou haſt much goods layd up for many years, take thine eaſe, eat, drink, and be merry, verſ. 20. But God ſaid to him, Thou fool, &c. In theſe words we ſee the low objects of the worldlings joy, the Creatures, not the Creator, their goods on earth, not the God of heaven, food and drink are for the body, which is the bruitiſh part; In the 20. verſ. we ſee the right cenſure of God upon this perſon, he cals him Fool, and ſo he was, becauſe he onelyonly minded ſuch low and periſhing objects, his barns being a fitter object for his hoggs then for himſelf to delight in.
Thirdly, The joy of Chriſtians is a ſtrong joy. Heb. 6. 18. It Neh. 8. 10.is called ſtrong conſolation, and it makes the people of God ſtrong, even to admiration of all obſervers. It is reported of one Adrianus, that ſeeing the Martyrs very comfortable when ſuffering very grievous torments, he asked one of them the cauſe, and the anſwer was, Eye hath not ſeen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that live him, 1 Cor. 2. 9. The naming of which Text ſo wrought upon him, that afterwards he became a Martyr. In 2 Cor. 7. 4. Afflicted Paul expreſſeth himſelf thus; I am filled with comfort, I am exceeding joyful in all our tribulation. Verſ. 5. For when we were come into Macedonia, our fleſh had no reſt, but we were troubled on every ſide, without were …ightings, within were fears. Verſ. 6. Nevertheleſſe God that comforteth thoſe that are caſt down, comforted us by the coming of Titus. The joy of Chriſtians like oyl gets above all the deep waters of adverſity. Tis to admiration, how even weak women and children in time of perſecution, having their hearts ſtrengthned with Gods joy, have endured ſuch grievous torments with ſuch triumphant gallantneſſe of ſpirit, that their enemies were more weary of infflicting, then they of enduring thoſe grievous things wherewith they were tried. And tis well known, that ſome of the great ones of the world, in diſcontent have layd down their Empire, becauſe they could not conquer Chriſtians by torments. But as for the joy of the wicked, it is very weak: Many birds can ſing a ſcurvey note in ſummer time, but in winter they are gone; ſuch is the joy of the wicked in proſperity, then they ſpeak high, and look merrily, but the leaſt croſſe almoſt marrs their mirth, and puts them into their dumps. There is more whining, and crying with ſome Chriſtleſſe perſon for the loſſe of a Cow, Horſe, nay ſometimes for a ſmall Pig, then of thirty or fourty years rebellion againſt God. Alas, their weak comforts are eaſily overtopt, they lie at the mercy almoſt of every thing, the frown of a rich neighbour, the plague at the next family, the fall of a market make many of them ſigh, and groan like dying men; and if they at any time hear a terrible clap of thunder, like Caligula, they are ready to crawl under their beds, as frighted wormes wriggle into their dark holes. I might eaſily give many remarkable inſtances of the different behaviour of the godly and ungodly under the ſame kind of affliction. I ſhall name but one in this haſt, and that is the affliction of ſcarcity, Hab. 3. 17, 18. Although the fig-tree ſhall not bloſſom, neither ſhall fruit be in the vines, the labour of the olives ſhall fail, and the fields ſhall yeild no meat, the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls, Verſ. 18. Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. Here we have a bleſſed pattern for our imitation, when under afflictions, The Prophet Habbakuk prayed, believed, rejoyced; But in a like caſe wicked men carry themſelves not like godly perſons, but like bruit creatures, Hoſ. 7. 14. And they have not cried unto me with their hearts, when they howled upon their beds: They aſsemble themſelves for corn and wine, and they rebell againſt me: Under their ſcarcity no right praying, believing, rejoycing, but rebelling againſt God, and howling like a company of ſtarved dogs. O the glorious and invincible ſtrength of true Chriſtian joy! O the weak and vaniſhing joy of all Chriſtleſſe perſons in the day of trouble.
Fourthly, If we conſider the difference between the joy of the wicked, and godly in point of duration, it will be very remarkable. If you come and ask a Saint, poſſeſſed of that noble heaven-born joy before mentioned, ſaying; Friend, how long will this joy of yours laſt! He may anſwer, and make good his anſwer after this manner, My glorious joy which is unſpeakable, ſhall laſt as long as I would have it to laſt, It ſhall endure as long as any thing on earth, or in heaven endureth, It ſhall run parrallel with the longeſt line of Gods eternity: This is fully proved from thoſe words, 2 Theſ. 2. 16. Now our Lord Jeſus Chriſt himſelf, and God even our Father, which hath loved us, and given us everlaſting conſolation. God is an everlaſting God, and his peoples conſolation is everlaſting. Tis true the ſunne of a Chriſtians joy in this life may be clouded with temptations, and deſertions; but yet it is moſt certain that ſooner or later all theſe clouds ſhall be ſcattered, and their joy appear as glorious, yea more glorious then ever before. The dark clouds may for a while keep in the bright beames of the ſunne, that it ſhines not out ſo comfortably as at other times: but ſtill it is not, cannot by this meanes be pulled out of its Orbe. Tis ſo with a Chriſtians joy, Pſal. 30. 5. Weeping may endure for a night, but joy cometh in the morning. Eſa. 54. 7. For a ſmall moment have I forſaken thee, but with great mercies will I gather thee. Verſ. 8. In a little wrath I hid my face from thee for a moment, but with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy redeemer. But come and propound the like queſtion to a Chriſtleſſe perſon, although in the moſt proſperous condition in reſpect of fullneſſe of riches, height of honour, variety of all the choiceſt delights of the children of men; that ever any ſuch perſon hath enjoyed, or can enjoy in that ſtate; and you ſhall ſee what a wofull, if true anſwer muſt be returned, when you ask, how long his joy ſhall laſt! It may be ſome wicked man may dream, and confidently utter thoſe golden dreams, that his condition ſhall be comfortable in both worlds: There are very many, too many ſuch dreamers in all corners of the world; But you muſt remember, I told you that, although many wicked men ſay, yet no wicked man living can prove any ſuch thing as this, that his joy ſhall continue with him in both worlds, or that it ſhall abide with him ſo long as he lives in this world. When the wicked depart out of this life, they muſt everlaſtingly bid adieu to all true joy and comfort, Rev. 14. 11. The ſmoak of their torments aſcends for ever, and they have no reſt night nor day. But many of them begin their hell here, long before their tranſlation hence, as the godly their heaven. A wicked man though in never ſo flouriſhing, and proſperous condition in the eye of ſenſe, or reaſon, cannot upon good ground be confident that his peace, and comfort ſhall continue one week, or day or hour longer, Eccleſ. 7. 6. For as the crackling of thorns under a pot, which make a ſhort blaze, and is ſuddenly extinct, ſo is the laughter of a fool; Such God accounts, and calls all wicicked men. Amos. 8. 9.The Prophet Amos tels the wicked, that their ſun ſhall go down at noon day. All the wicked mans conſiderable joy may be over, before half his dayes be paſſed; God delights to marre the mirth of Chriſtleſs ones in the midſt of their jollity; Dan. 5. In the beginning of the Chapter, we read that King Belſhazzar made a great feaſt for a thouſand of his Lords; and himſelf, his Princes, wives and concubines were upon their merry pinnes, quaffing, and carowſing in golden and ſilver veſſels, taken out of the Temple: But we read in v. 5. that all this joy was turned ſuddenly into extream ſadneſſe. In the ſame hour came forth fingers of a mans hand, and wrote over againſt the Candleſtick upon the playſter of the wall of the Kings Pallace, and the King ſaw the part of the hand that wrote. v. 6. Then the Kings countenance was changed, and his thoughts troubled him, ſo that the joynts of his loynes were looſed, and his knees ſmote one against another. v. 7. Then the King cried aloud, &c. Oh the inconſiderableneſſe of that ſhort liv'd joy which a wicked man cannot be rightly confident to enjoy for the ſmall ſpace of one poor hour. Job. 20. 5.Theſe things premiſed, if any perſon wiſh well to his own joy, no choice, but the Chriſtians choice is the right way to obtain, and retain it in both worlds.
3. The Chriſtians choice is as unqueſtionably the beſt, in reference to the concernments of the other world. It cannot be reaſonably expected, that in a piece of an hour I ſhould goe over in my diſcourſe the ſtate of the Saints bleſſedneſſe in Heaven, and the ſinners miſery in Hell, that by comparing them together, it may be diſcovered which choice is beſt, that which leads to Heaven's happineſſe, or Hell's miſery. This may abundantly ſuffice for my preſent purpoſe, to mention four remarkable Particulars, which hold forth light enough convincingly to prove the concluſion I have delivered about this weighty point.
1. The Godly mans choice will infallibly bring him to ſo happy a condition in the other world, that he ſhall not deſire, or have cauſe to deſire any other good, then that he ſhall then be poſſeſſed of, Pſal. 73. 25. The Pſalmiſt expreſſeth himſelf thus, Whom have I in heaven but thee! and there is none upon earth that I deſire beſides thee! If this be the language of the Saints in this world, ſurely there will be much more cauſe why it ſhould be their In beatudine complebitur omne deſiderium beatorum, Aquinas.conſtant language in the other world. God is the univerſal good, and they will then be in the fulleſt enjoyment of it, that their natures are capable of; and ſo there will be no need of the leaſt contribution of any other good below God to perfect their ſubſtantial happineſſe. That ſea of goodneſſe will ſurely fill brim-ful all their largeſt veſſels. Pſal. 16. laſt verſ. Thou wilt ſhew me the path of life, in thy preſence is fullneſſe of joy, and ſo no room for any other objects: But as for all the wicked their woful caſe will be far otherwiſe, then their moſt afflicted eſtate ever was in this life. In this world ſuch is the admirable kindneſſe of the glorious God to his curſed, adverſaries that he ſeems to deal with them more like children, then like enemies. The Pſalmiſt tels us, that in this life, Pſal. 73. 7.they have more good things then heart could wiſh. Here, when they are in pain, or any other affliction, many of them can ſay to their ſervants; Call my dear husband, or wife, to refreſh me with their company: Bid my beloved Child, or faithfull Friend, come and be helpfull to me: Go fetch me ſuch a coſtly Cordial, to keep up my fainting ſpirits: But in the other world, God affords them no ſuch comforts. Their cup of gall and wormwood have not the leaſt drop of any comfortable ingredient to qualifie the bitterneſſe thereof, Luk. 16. 25. But Abraham ſaid, Son, remember, that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evil things, but now he is comforted, & thou art tormented. Wicked men have all the comfortable portion that they are like to receive from God, in Pſal 17. 14.this life; no wonder therefore when death comes, they are ſoloth to depart hence. The requeſt made was but for a very ſmall courteſie, verſ. 24. a finger dipt in water would have been but a poor meanes to abate the paines of his tongue tormented with helliſh flames; yet as ſmall as it was, it was denied, to let all Chriſtleſſe perſons know, what they muſt truſt to in the other world. They muſt onelyonly drink of the wine of the wrath of God without mixture, not the leaſt drop of mercy ſhall be mingled with it. Rev. 14. 10.
2. The condition of all godly perſons in the other world, ſhall be much more comfortable, then they can poſſibly conceive while they are in this life. Oh how happy would many judge their condition to be, if all that they could poſſibly conceive to be delightful to them, might be enjoyed by them! But the caſe of all glorified perſons ſhall be far more comfortable then this comes to, 1 Cor. 2. 9. Eye hath not ſeen, ear hath not heard, nor hath it entered into the heart of man, the things which God hath prepared for them that 1 John 3. 2.love him. It never entred into the hearts of God; beſt people here to conceive fully, how happy their glorified condition ſhall be: Their happineſſe ſhall be made up of ſuch ingredients, which the infinitely wiſe God, who prepared it ſhall judge to be moſt comfortable; and ſure infinite wiſdome can beſt chooſe the moſt comfortable ingredients, and his infinite love to his people, will not ſuffer him to leave out any of them. But now on the other ſide, the waies that wicked ones chooſe, will bring them to greater wo and miſery in the other world, then they can for the preſent fully conceive, Pſal. 90. 11. Who knoweth the power of thy wrath? The interrogation is to be reſolved into this negation; None can fully conceive the greatneſſe of it. We may conceive that it will be very dreadful, and although we know not to the utmoſt how dreadful it will be, 'twill certainly be intollerable, Rev. 6. 15, 16, 17. And the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bond-man, and every free-man hid themſelves in the Dens, and in the rocks of the mountaines, and ſaid to the mountaines and rocks, fall on us, and hide us from the face of him that ſitteth on the Throne, and from the wrath of the Lamb. This was a poor ſhelter, for the mountains melt, and the rocks rend at his angry preſence, for the great day of his wrath is come, and who ſhall be able to ſtand! Oh woful, and miſerable miſcreants, who can neither abide, nor avoid the fearful wrath of God! It would be very ſad news to a wicked man, if one ſhould come and tell him, that that perſon who hateth him moſt of all others in the world, hath power over him, and is deviſing all the horrid torments that the wit of man can imagine, which ſhall ſhortly be inflicted upon him; But alas all this is but a very ſmall thing (I had almoſt ſaid a very nothing in point of terrour) If it be compared with what terrible and true tidings I am now from God to acquaint all Chriſtleſſe perſons with. Although you who are wicked do often pretend (as thoſe liars the Prophet Ezekiel ſpeakes of) much love to your God, with your lips, yet I am ſure, he doth not believe you; But he who knoweth your hearts better then your ſelves ſaith, Zech. 11. 8. that his ſoul loathes you, and your ſoules abhorre him; And if you die in this condition, the miſery which you ſhall endure in the other world ſhall be, not what the finite underſtanding of one no nor ten thouſand angry malicious men, laying their heads together can deviſe to execute upon you; but what the infinite underſtanding of that God who loathes you, hath prepared to render your condition moſt exquiſitely, unſpeakably, and unconceivably miſerable. Mat. 25. 41. Depart from me ye curſed into everlaſting fire, prepared for the devil and his angels. There is the doleful emphaſis of the miſery of damned perſons in the other world; Their miſery was prepared by the infinite wiſdom of God, who beſt knowes what ingredients are moſt torturing, and his infinite hatred of their ſinful perſons will not ſuffer him to leave out the leaſt of them. They have vexed, Iſa. 63. 10. Ezek. 16. 43. and 32. 9.and fretted Gods ſoul by their ſins here, and God will vex every vein of their hearts, and be revenged on them to the utmoſt hereafter. Hiſtories mention many waies of torment which the heatheniſh and antichriſtian factions have invented, to diſcover their curſed rage againſt the precious people of God; As plates of iron burning hot, which they have laid upon their naked fleſh, pincers red hot with which they have pulled off the fleſh from the bones, bodkins with which they have pricked their bodies all over caſting them into Lime-kilns, and into Caldrons of ſcalding lead, their skins were flead off alive, and their raw fleſh rubbed with ſalt and vineger, they were laid upon Gridirons, roſted and baſted with ſalt and vineger, their bodies were rent aſunder by faſtning them to boughs of trees, they were toſſed upon the horns of Bulls with their bowels hanging out, they were tortured on the rack, on the wheel, and on the gibbet with flaming fire under them. Theſe were very grievous waies of torment; But alas, theſe and many more ſuch deviſes, were no more then the inventions and executions of finite men, which God permitted to be uſed upon the bodies of the people who were dearly beloved of his ſoul, and therefore are but as bug-bears to ſcare children, if they be compared with that moſt fearful vengeance which an infinite God hath decreed to execute upon all Chriſtleſſe perſons in the other world; Becauſe of the infinite hatred that is in his ſoul againſt them. In ſhort, The happines of heaven will be much more ſweet, then the people of God can conceive, while they are here, and the miſery of hell will be much more dreadful then the wicked, in this life, either did or could poſſibly imagine.