Marys Choice, Sermon (2 of 3)

Marys Choice · Sermon (2 of 3)

p. 303. The Godly in the life to come ſhall have onelyonly ſuch company as they would have. Man is a ſociable creature, therefore ſuitable ſociety is a delight, &c. This will be a very conſiderable ingredient in that happineſſe. Here they cry out, or have cauſe continually to cry out in the words of the Pſalmiſt, Pſal. 120. 5. Wo is me that I ſojourn in Meſhech, that I dwell in the tents of Kedar Little doth the wicked ones of the world know and conſider, p. 31what an heart-breake they are to their godly neighbours, and neareſt relations, becauſe of the wicked courſes which they take. It is with them as it was with Lot, 2 Pet. 2. 7, 8. Their righteous ſoules are vexed from day to day with ſeeing and hearing of their unlawful deeds. But hereafter they ſhall be in that place where no ſuch perſons ſhall have leave to appear, Revel. 21. 27. There ſhall in no wiſe enter into it, any thing that defileth, neither that worketh abomination, or maketh a lie. No dirty Dog ſhall ſet footing on that pavement of Glory. In heaven thou ſhalt enjoy higheſt communion with God the Father, who elected thee, God the Son who redeemed thee, and God the holy Ghoſt, who ſanctified and comforted thee: Then ſhalt thou be in the company of innumerable Angels, who have done thee more good offices then ever thou tookeſt notice of, and the ſpirits of juſt men made perfect; Here it is ſweet, yea very ſweet to enjoy the company of one or two godly perſons, what will it be then, to be in the company of all the righteous that ever were, are, or ſhall be? Here the beſt of Chriſtians are imperfect in their knowledge, love, and all other graces; and yet wiſe, and holy Moſes choſe rather to ſuffer affliction with them, then to enjoy the pleaſures of ſinne for a ſeaſon, eſteeming the reproach of Chriſt greater riches, then the treaſures of Aegypt, for he had reſpect to the recompence of reward, Heb. 11. 25, 26. But ſure the company of Gods people, when there is no ignorance, envy, frowardneſſe, or any other corruption, will be much more deſirable. But on the other ſide the company of thoſe that make not this choice will be a very great part of their torment; they muſt depart into the place where the devil and his angels are, Mat. 25. 41. Here if men do but fancy the apparition of one devil to them, they look pale, their hair ſtands up, they ſhriek terribly, and are ready to drop down dead: What will their woful caſe be in the midſt of the devils really abiding with them? Here wicked ones have many perſons, as husbands, wives, children, friends, that are the delight of their eyes, and the joy of their hearts; But in the other world it would be a very great abatement of their miſery, if they might never ſee any of them that remain Chriſtleſſe as themſelves do. A great many think they have done all that belongs to them, if they provide eſtates for their relations, wives and children to live gallantly in the world, but never take the leaſt care about their ſoules, more precious then the world: But when they p. 32meet together before Chriſts Tribunal, may not many women with better warrant ſay to their husbands then Moſes wife did to him, Thou haſt been a bloudy husband to me; And many children, Oh thou cruel Father, if you had (according to your duty) inſtructed, corrected, and given me an holy example, I had never been ſo ſinful and ſo miſerable as now I am: And ſo ſervants cry out bitterly, Oh that I had never entered within the door of that family of ſuch a graceleſſe Maſter, who in ſtead of helping me to heaven, haled me with violence to the pit of deſtruction. On earth tis a common ſpeech amongſt the wicked, The more the merrier, not ſo in hell, Luke 16. 21. Then he ſaid, I pray therefore, father, that thou wouldeſt ſend him to my fathers houſe, for I have five brethren, that he may teſtifie unto them, leaſt they alſo come into this place of torment. I cannot be ſo charitable, as to think, ſo good a thing as Charity dwels among the damned crew: But he knew that if they came to hell, his torments would be the greater, and therefore deſired never to ſee them more. Mat. 8. 12. They that miſcarry in the other world, they weep and gnaſh their teeth: The more therefore who are damned, the louder and more hideous roaring, and the greater number of ghaſtly, and frightful perſons, Mat. 13. 41.Matt 13:41who gnaſh their teeth. The ſaints in the life to come ſhall never be afflicted with any unacceptable company for a day hour or moment, and the wicked ſhall never be refreſhed with a pleaſing companion, although it be but for the leaſt ſpace of time which is imaginable.

4. All the godly perſons ſhall enjoy the comfortable condition before mentioned to all eternity; and all the wicked ſhall endure that woful miſery for ever. This great big-bellied Epithet, Eternall; is that which heightens happines, or miſery to the utmoſt. I begin with the firſt branch. The Saints happineſſe will be, and they ſhall know that it will be everlaſting. Pſal. 16. 11. In thy preſence is fulneſſe of joy, and at thy right hand are pleaſures for evermore. This proves the joy of glorified ones ſhall be everlaſting. And if we look into 1 Theſ. 4. 17. we may obſerve Paul ſpeaking in the name of believers, We which are alive and remain, ſhall be caught up together with them in the clouds, to meet the Lord in the air, and ſo we ſhall be ever with the Lord. And if the Saints in this life know, that their happineſſe ſhall be everlaſting, in the life to come, ſurely the knowledge of the ſaints Triumphant is not leſſe, then p. 33the knowledge of the ſaints Militant: this being ſo, that their happineſſe ſhall be everlaſting, and they know it ſhall be ſo. The Apoſtle might well adde, verſ. 18. Wherefore comfort one another with theſe words. It is not poſſible, or needful that more comfortable words ſhould be ſpoken to any of the Children of men. Ubi eſt ſummum bonum, ibi ſumma faelicitas, ſumma jucunditas, vera libertas, perfecta charitas, aeterna ſecuritas, & ſecura aeternitas. Bernard, Medit. cap. 4.

Now as for the wicked, Eternity is that which renders their condition amazingly, unſpeakably, and unconceivably woful, Eſa. 33. 14. The ſinners in Sion are afraid, fearfulneſſe hath ſurprized the hypocrites. What is the matter! There follow two hard Queſtions, Who ſhall dwell with devouring fire, although for a ſhort ſpace of time! But the hardeſt Queſtion of all is, Who ſhall endure everlaſting burnings! If the damned in hell could in truth ſay (which they cannot) I have been roaring, and yelling many years in this burning lake, but after ſo many hundred, or thouſand years I ſhall certainly be delivered out of this place of Torment; The thoughts of being delivered, although after a long time would wonderfully abate their miſery: But when they ſpeak that which is the truth in this caſe. Here I have been a great while, weeping, and gnaſhing my teeth, and ſo muſt be for ever. This Eternity is (as I may ſo ſpeak) The very hell of hell. What more confounding words ever did or can God ſpeak, or wicked ones hear, then thoſe words which God will ere long pronounce in their hearing, Mat. 25. 41. Depart ye our ſed into everlaſting fire. When the wicked have been in hell as many years as there are hairs on their heads, ſtars in the firmament, or ſands upon the Sea-ſhore, they are as farre from the end of their torments, as they were the firſt moment they dropt into the burning lake.

I have now diſpatch't the Demonſtration of the Doctrine, by which it clearly appears, that in reference to all the concernments of both worlds, The godly mans choice is unqueſtionably and incomparably the beſt choice that can be made.

The third thing that I promiſed, was to vindicate this glorious Doctrine from the Objections, and Cavils that are brought againſt it; to name them all, were a very long, if poſſible task. I ſhall take notice of two principal ones, which being clearly propounded, and fully anſwered, I ſhall haſten to the Application.

p. 34Object. The Scripture declares, That the Choice you ſpeak of will infallibly expoſe us to many Afflictions, Acts 14. 22. We muſt through much tribulation enter into the kingdom of God. Let the people of God walk never ſo wiſely and holily, there is no avoiding of the Croſſe: If any think to go to Heaven without tribulation, he muſt (as the Emperor Conſtantine told the Heretick Aceſias.) erect a ladder, and go up alone. Now the Apoſtle tels us, Heb. 12. 11. No chaſtning for the preſent ſeems to be joyous▪ but grievous: How then can that choice be ſo much approved, that renders our condition ſo grievous in this world!

Sol. Before I Anſwer this Objection, I muſt premiſe, That although this and a thouſand ſuch Objections framed by Satan, or his inſtruments, cannot prevailingly alter the choice of any, that have in truth given up their names and hearts to God, and his precious waies, yet needleſſe diſcouragements may be upon their ſpirits by means thereof. Again, This conſideration of afflictions that they who walk in Gods waies meet with, may diſhearten others from making this choice, when invited and provoked to enter into the way of life. I ſhall therefore give in ſomething by way of anſwer, for the ſatisfaction of both theſe ſort of perſons, who are herein concerned.

Sol. 1. To take off the diſcouragements of thoſe who have made this holy and happy choice the Text ſpeaks of. I can in this haſte name but a few things (but I hope enough for their relief) to be conſidered by them. I do not, dare not deny, That the way to heaven is through much tribulation, becauſe the Scripture in the aforementioned place elſewhere doth ſo fully aſſert it. But withall I may adde that this very doctrine hath been judged by Chriſtians to be no ſuch uncomfortable doctrine, as the Objection before mentioned ſeems to hold forth; yea we may gather from the expreſſions of ſome eminent ones, that they would rather have accounted the contrary an uncomfortable doctrine: as holy Bradford, Act. & Mon.who ſaid, that if there were any way to heaven on horſeback, it was by affliction. And another we read of in the Book of Martyrs, who profeſſed, that if any thing was abated of his affliction, it was to his loſſe: and ſincere Saunders could ſay, I am in priſon, till I am in priſon: and a fourth, The more pain, the more gain.

2. Let me entreat you to conſider, what may be obſerved out of Heb. 12. 11.Heb 12:11this very Text (to omit others) to anſwer the Objection: It is p. 35not ſaid, Chaſtiſements are grievous, but ſeem grievous. Afflictions are indeed grievous to outward ſenſe, and in that reſpect it is here ſaid, that chaſtiſements ſeem grievous. But when ſenſe feels grief, faith may, and often doth conceive abundance of comfort, James 1. 2. Believing James could ſay, that we muſt count it all joy when we fall into divers temptations. The world wondreth, ſaith Mr. Philpot the Martyr, how we can be merry in ſuch extream miſery; But our God is omnipotent, who turneth miſery Act. & Mon.into felicity. Believe me there is no ſuch joy in the world, as the people of God have under the Croſſe; I ſpeak it by experience: And for thoſe who are ſo tender and delicate profeſſors of Religion, that their ſenſes muſt by no means be offended, I might ſend them to ſchool to abundance of Heathens, who would make them bluſh to ſpeak of ſuch womaniſh and childiſh tenderneſſe. Anaxarchus, when he was commanded by a Tyrant to be put into a mortar, cries out to his perſecutors, Ye do but beat the veſſel of Anaxarchus, he accounted the affliction of his body no ſuch great matter: and our Lord ſpeaks fully to this point, Mat. 10. 28. Fear not them which can kill the body, but are not able to kill the ſoul. The worſt that the worſt of incarnate devils can do to the people of God, is but to put the body to pain, and not alwaies that neither, without Gods permiſſion: For holy Bainham at the ſtake, and in the midſt of the flame (which had half conſumed his arms Acts & Monu.and legs) ſpake theſe words, O ye Papiſts, ye look for miracles, here you may ſee a miracle, for in this fire I feel no more pain, then if I were in a bed of Down; but it is to me as a bed of Roſes.

2. The grievous afflictions of the people of God are mitigated by the limitation of time; they are but for the preſent time of this life; ſo that, the ſhortneſſe may exceedingly comfort againſt the ſharpneſs of them. 1 Pet. 1. 6. Now for a ſeaſon (if need be) ye are in heavineſſe through manifold temptations. We read in the 3^d of Lamentations, that the Church was ſo deeply afflicted, that ſhe was filled with bitterneſſe, v. 15. and made drunk with wormwood, v. 31. We ſee what was her great and ſufficient cordial to keep her from fainting: The Lord will not caſt off for ever, as if ſhe had ſaid, This bitterneſſe is not everlaſting bitterneſſe, and therefore not ſo overwhelming.

3. The many excellent fruits of ſanctified afflictions of Gods people, may ſufficiently comfort againſt the grievouſneſſe of them. p. 36Heb. 12. 11. Nevertheleſſe afterward it yieldeth the peaceable fruit of righteouſneſſe unto them which are exerciſed thereby. Here Interpreters conceive, that by righteouſneſſe we are to underſtand the ſame thing that is called holineſſe in v. 10. there is one glorious effect of ſanctified afflictions; and then this affliction is amplified by a ſpecial Epithete, Peaceable, that is, Chaſtiſement when ſanctified worketh peace in Chriſtians, and that is double, Internal in this world, and Eternal in the world to come. A word of each of theſe.

1. Sanctified afflictions are made uſe of by God for the encreaſing of the grace; of his people, this is Gods end. Heb. 12. 10. He chaſteneth us for our profit, that we may be partakers of his holineſs; and he never fals ſhort of his ends. The Roſe is ſweeter in the Still, then on the ſtalk; the like difference is to be found amongſt Chriſtians, when under, and out of affliction. John 15. 2. Every branch in me my Father purgeth, that it may bring forth more fruit: As Vines are made fruitfull by pruning, ſo are Gods people by his pruning knife of afflictions. Methinks this ſhould be enough to quiet and cheer up Gods people under the ſoreſt afflictions. We are not barely contented, but very thankfull, and willingly part with our money to Phyſitians that give us bitter purges, and Chyrurgians, that put us to great pain by launcing our fleſh, that ſo the diſeaſes and wounds of our bodies may be cured, and ſweet bodily health reſtored: We ought much more upon the account of our ſpiritual welfare, be not only contented under, but very thankfull for all Gods moſt ſmarting diſpenſations, that tend to the reſtoring and preſerving our ſpiritual health.

2. Sanctified afflictions are very uſefull for the procuring and preſerving of inward peace, this follows ſtrongly upon the former; for that which advanceth holineſſe, muſt needs procure peace. Iſa. 32. 17. And the work of righteouſneſſe ſhall be peace, that is, the peace of conſcience which paſſeth all underſtanding, and is full of glory, Phil. 4. 7. This peace of God, like Davids Harp, driveth away the evil ſpirit of cares and fears, and ſoon huſheth all. Beſides, ſuch is the wiſdom and indulgence of God to his afflicted children, that he deals with them, as we with ours. We are not prodigal of our Cordials, but give them only to our ſick, not healthfull children: ſo the Lord ſeeth that in time of great affliction p. 37his people moſt need, and will moſt prize his cordials, and then he pours them out freely. Many of the people of God know this by perſonal experiences; and if they had not drunk deeply of the cup of affliction, they had been ſtrangers to the ſenſe of thoſe ſtrong conſolations of the Goſpel. Heb. 6. 18. Hoſ. 2. 14. I will bring her into the wilderneſſe, and ſpeak comfortably to her. When Chriſtians are in a wilderneſſe condition in reſpect of ſuch afflictions, that they know not what way to turn, then God uſeth foreignto ſpeak kindly to them, yea to their very hearts, as the Original doth import.

3. The ſanctified afflictions of Gods people tend to their eternal peace. Iſa. 32. 17. they ſerve to ſweeten and greaten their glory in the other world. 1. To ſweeten it. Eccl. 5. 12. The ſleep of a labouring man is ſweet: Sleep is the nurſe of nature, the wages ſhe paies the poor man for his unceſſant pains; theſe labouring men are no ſooner in bed, but the next thing is, they are faſt aſleep; their reſt is more uninterrupted than the reſt of others: So it is with the precious people of God, that all their lives long have been labouring hard in Gods furnace of affliction. It cannot be here fully conceived how ſweet the glorious reſt will be to them: Amaritudo praeeuntis doloris commendat ampliùs gaudia ſequutura. Hier. ad virginem in exilium miſſam.

Majora certamiaa majora ſequuntur praemia. Tert. ad Scap.2 To greaten their glory. The greater the combats, the greater are the following rewards of grace. Bernard cals the perſecutors, but his Fathers Gold-ſmiths, that are working to add Pearls to the glorious Crowns of Saints, 2 Cor. 4. 18. For our light afflictions which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. Here is an elegant Antitheſis, and a double Hyperbole beyond engliſhing. For affliction, here is glory; for light affliction, a weight of glory; for momentany affliction, eternal glory. But then thoſe words added, foreign are very remarkeable, An exceeding, exceſſive, or a far more excellent, will make the eternal weight of glory a juſt object of our largeſt admirations to all eternity.

2. As for thoſe who are afraid to chooſe the precious waies of God, becauſe of the grievous afflictions which have been mentioned, and chooſe the waies of ſin to prevent troubles, they do as fooliſhly as they, who run into the fire thinking to prevent burning, which is impoſſible. To undeceive them, I ſhall at this time p. 38propound only theſe few Conſiderations.

Firſt, Chooſe what way thou wilt, and take what courſe thou canſt, thou ſhalt certainly meet with afflictions, Eccleſ. 9. 2. All things come alike to all. There is one event to the righteous and to the wicked, to the good, and to the clean, and to the unclean, to him that ſacrificeth and to him that ſacrificeth not. As is the good, ſo is the ſinner, and he that ſweareth, as he that feareth an Oath. Look abroad in the world: What afflictions can be named, that are not found in the Tabernacles of the wicked, as well as in the habitations of the righteous? Are there not poor ſinners, as well as poor Saints, ſick unbelievers, as well as ſick believers? Are not the children of reprobates as perverſe, prodigal, and heart-breaking, as the children of Gods elect? Job 5. 7. Man is born to trouble as the ſparks fly upward. As it is natural for the ſparks to fly upward, ſo it is natural for every ſinful man to come forth in this world to miſery.

Secondly, Before afflictions come, the ungodly have more cauſe to fear they will come upon them, than the godly, becauſe God in his Word hath made promiſes to deliver his people from all ſorts of afflicting evils, and hath threatned to bring all thoſe evils upon the wicked, as we may read at large, Deut. 28. 4. God promiſes to bleſſe the fruit of the bodies of his ſervants. v. 18. He threatneth to curſe the fruit of the bodies of the wicked. v. 5. To bleſſe the basket and ſtore of his people. v. 17. To curſe the basket and ſtore of his adverſaries. v. 7. He promiſes to deliver his obedient children from their enemies. v. 25. He threatneth the contrary evil to thoſe that are diſobedient. And the like may be ſaid in many other inſtances in this Chapter, and elſewhere. All that can lightly be objected is, That the promiſes we are now ſpeaking of, are conditional; and that notwithſtanding theſe comfortable declarations of Gods favour to his dear ones, we ſee by experience that they are ſorely afflicted in their eſtates, poſterity, and by cruel adverſaries. To this I briefly anſwer; Theſe temporal promiſes are conditional, but withal I muſt further add, The people of God do, and have cauſe cordially to approve thoſe Conditions.

The only Conditions are theſe two,

1. God will vouchſafe all ſorts of temporal bleſſings privative, and poſitive to his people, unleſſe it be more for his own Glory to p. 39deny them any of them. Now the Lords Grace which ſhould teach his ſervants to preferre his Glory above their ſpiritual and eternal good, doth teach them much more to preferre Gods Glory above their temporal good: Which they ſignifie, when according to Chriſt's preſcription, Mat. 6. 9. they underſtandingly pray, Hallowed be thy Name. There that petition which teaches to pray that God would order all things concerning themſelves, and all the reſt of the world, as may make moſt for his own Glory, is ſet before all other petitions that concern either their temporal, ſpiritual or eternal good. And therefore in ſuch a caſe as holy Job, they can as cordially bleſs God for taking away children, and eſtate, as for giving them, Job 1. 21. God hath given, and God hath taken away, bleſſed be the Name of the Lord.

2. The other condition is, God will give ſuch or ſuch temporal bleſſings to his dear people, unleſſe himſelf, who is beſt able to judge, ſee it moſt for their real advantage to want them. So the promiſe runs, Pſal. 34. 10. They that ſeek the Lord ſhall not want any good thing. They may be without many things, which, in ſtrictneſſe of ſpeech they do not want: Now this being ſo, the people of God may charitably be ſuppoſed in cool blood to be very contented under, nay, thankful for ſuch afflicting providences, whereby good things in themſelves, although not fit for them; are withheld or removed from them, Heb. 12. 10. One of the great Arguments he uſeth to comfort the godly Hebrews under afflicting providences, was that I am now ſpeaking of, becauſe God afflicted them for their profit, that they might be partakers of his holineſs. Whatſoever is for our good, be it never ſo bitter, ought to be entertained with thankfulneſſe, not ſullenneſſe. But now it may be pleaded alſo in reference to the wicked, that notwithſtanding all the threatnings in the Bible, abundance of wicked perſons are free from many of thoſe evils before-named all their daies.

To this I anſwer two things.

1. They are deeply indebted to God for his rich long ſuffering towards them, Rom. 9. 22. God endures with much long ſuffering the veſſels of wrath fitted to deſtruction.

2. They have no cauſe when all their accounts are rightly caſt up, to boaſt of their exemption. The leſſe they have ſuffered hitherto, the more is behind; their preſervation from leſſer preſent, are reſervations to greater future vengeance, 2 Pet. 2. 9. The p. 40Lord knoweth how to deliver the righteous, and to reſerve the wicked to the day of judgment to be puniſhed. Origen in 8 hom. in Exod. 20. quoting Hoſ. 4. 14. I will not puniſh their daughters when they commit whoredam, expreſſeth himſelf thus, Vis indignantis Dei terribilem vocem audire, &c. Wilt thou here the terrible voice of a provoked God! You ſhall be without chaſtiſement for a teſtimony that you Heb. 12. 8.Heb 12:8are baſtards, not ſons. When was Jeruſalems condition ſo deſperate, as when God ſaid, My fury ſhall depart from thee, I will be quiet, Hîe ure; hîc ſeca modo in aeternum Parcas. August.and no more angry, Ezek. 16. 42. Fieri Domine, fieri, cried Luther, ſtrike Lord, ſtrike and ſpare not; ferre minora volo, ne graviora feram, I am willing to bear leſſer, that I may not bear greater evils. Bernard cals it miſericordiam omni indignatione crudeliorem, a moſt cruel and killing curteſie. Job accounted it a great favour to ſorry man, that God accounts him worth melting, although it be every morning, and trying, though it be every moment, Job 7. 17. 18.

Thirdly, When the ſame kind and meaſure of outward evils do befal both the godly and ungodly, the condition of the Lords people is abundantly more comfortable as in many other reſpects, ſo more eminently in theſe three, if we conſider,

1. What moves God to afflict his people?

I anſwer, the ſame precious love, which moved him to beſtow Jeſus Chriſt upon them to ſave them from wrath to come, Heb. Rev. 3. 19.Rev 3:1912. 6. For whom the Lord loveth, he chaſtiſeth, and ſcourgeth every ſon whom he receiveth. v. 7. If you endure chaſtning, God dealeth with you as with ſons. So that it is not common, but Fatherly love which moves God to afflict his children. But if the Queſtion be, Why doth God afflict wicked ones? another anſwer muſt be given, to wit, becauſe he beares ill will to them, Zech. 11. 8. My ſoul loathed them, and their ſoul abhorred me. Mark what followes immediately upon Gods abhorring them, v. 11. Then ſaid I, I will not feed you, that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the reſt eat every one the fleſh of another. What moves God to bring poverty upon wicked men, becauſe God p. 41hates them, and cares not although they ſtarve. Why doth God ſend abundance of vexations into their Families? becauſe God abhors them, and grudges them Family-comforts! Wherefore doth he ſmite them with ſickneſſe, becauſe he loaths them, and ſo values nor their lives! They may die, and drop into hell as ſuddenly as may be, it ſhall be no trouble unto his heart: Here we ſee a moſt remarkable difference between thoſe who chuſe the waies of God, and thoſe who chooſe the waies of ſin, John 18. 11. The cup that my Father giveth me ſhall I not drink it? This cup was the moſt bitter cup that ever was, or ſhall be mingled; yet the love of a Father did ſufficiently ſweeten it: But the hatred of God doth much more imbitter the afflictions of the wicked, which are of themſelves very bitter.

2. As to the meaſure of the afflictions of the godly and ungodly, there is likewiſe a very wide difference, Jer. 30. 10. God bids Jacob not fear, or be diſmayed. v. 11. The reaſon that is rendred, is this, I will correct thee in meaſure. Eſ. 27. 8. In the day of his eaſt-wind, he will ſtay his rough wind. Although God for his own Glory, and his peoples great good in both worlds, often tries his people to the top of their ſtrength, yet he never did, or will try any of them above their ſtrength. 1 Cor. 10. 13. God will not ſuffer you to be tempted above that you are able, but will with the temptation alſo make a way to eſcape, that ye may be able to bear it. This is wonderfully comfortable to the people of God, but as for the wicked, God takes no ſuch care about them. If God at any time ſuffer them as it were to ſcramble from under the weight of ſome heavy affliction; before they have well breath'd themſelves, Gods angry hand laies a heavier burden on them, that they cannot ſtand under it, but muſt utterly ſink. God deales with wicked men in this caſe, as enemies in war do; when one enemy hath ſtricken another down to the ground, for the preſent he lies like a dead man, and ſtirs neither hand nor foot, and ſo he leaves him, but if afterwards he paſſe by, and obſerve the leaſt ſtirring, he lifts▪up his arm preſently, and fetches an harder blow, and tels him, he will make him that he ſhall never ſtir more: So when God hath made a great breach upon the eſtate, health, or any other comforts of the wicked, for the preſent they are caſt down, but after a while God obſerves they can make a ſorry ſhift to live under thoſe ſtroaks, then God lifts up his angry arm higher the next time, and ſinks p. 42them that they never joy more in any worldly comfort. This is notably illuſtrated by a ſimilitude the Prophet Amos uſeth, Amos 5. ſpeaking of the wicked in time of afflictions, v. 18. he ſaith, The day of the Lord to them is darkneſſe, and not light, not the leaſt mixture of mercy, verſ. 19. Tis as if one flee from a Lyon, and a Bear did meet him, or went into the houſe to lean on the wall, and a ſerpent bit him: Here we ſee the laſt affliction the worſt, Deut. 28. 20. The Lord ſhall ſend upon thee curſing, vexation, and rebuke in all that thou ſetteſt thy hand for to do, untill thou be deſtroyed and till thou periſh quickly, becauſe of the wickedneſſe of thy doings whereby thou haſt forſaken me.

3. The difference between the afflictions of the godly and ungodly in the iſſue is as remarkable as any of the former differences. The iſſue of the Saints affliction (as we have already ſhewed is exceeding comfortable in reſpect of the improvement of their graces, and enlargement of their ſpiritual comforts here, and the richer crown of Glory prepared for them in the other world. But as for the wicked mans Afflictions, his corruptions are not purged away, but enraged by them, as the wicked Jewes Eſa. 8. 21. In the time of their extreamity they curſed their King, and God; but could ſuch wickedneſſe help them! alas, no, they muſt pay dear for it, v. 22. They ſhall look unto the earth and behold trouble, darkneſſe and dimneſſe of anguiſh, and they ſhall be driven to darkneſſe: Still worſe and worſe. A great many wicked perſons that never rightly ſtudied or underſtood either the great evil of ſinne, or ſeverity of divine juſtice, where ſatisfaction cannot be made when they feel painful extremities, uſe to ſay, they hope they have all their hell here; but Chriſts words, Mat. 24. 8. may in this caſe fitly be uſed; Their torments here are but the beginnings of ſorrows; The wicked in this life do but ſip as it were of the top of the cup of Gods wrath; the bottom, which is the moſt bitter, they muſt be drinking off throughout the eternity of the other world. By this which hath been ſpoken it appears clearly, that the beſt, nay onelyonly way, either to prevent afflictions, or elſe to procure comfort under them, benefit by them, and infallible deliverance from them, is to chooſe what holy Mary in the Text chooſe (viz. the precious wayes of Chriſt.

Object. 2. Tis true much hath been ſpoken of the pleaſantneſſe of Gods wayes above all other wayes what ever; But many p. 43a wicked perſon will ſtill object againſt them that ſurely they are not ſo comfortable as hath been aſſerted; becauſe they ſee many who are reputed the holy ones of God, walk (as far as they can diſcern) very ſadly and uncomfortably, from one years end to another; And many that walk in other ways, ſeem as pleaſant and merry at all times as any on earth. Now becauſe one Argument from the Topick of ſence, prevailes with ſenſual unbelievers, more then ten arguments from the Topick of Faith; It will be neceſſary to ſpeak ſomething for the Anſwer of this Objection.

Solut. There are two branches of the Objection which muſt be diſtinctly anſwered.

The Firſt is this; Many Godly ones ſeem very ſad, therefore ſure the ways of God they walk in are not pleaſant. To which I Anſwer,

I. It muſt not be denied (oh that it could with truth) but that ſome, yea too many precious People of God wrong themſelves very much, and greatly diſgrace the excellent wayes of God by their uncomfortable walking in them: ſome of them deſerve Horribilia de Deo, terribilia de ſide.much tender pitty, becauſe of the ſad deſertions they are under, and the many fearful temptations they are haunted with from time to time; but as for others of them (were I now at leiſure) it would be a very neceſſary office of love to reprove them ſharply for taking the devils part againſt themſelves, and ſo often rallying together their routed uncomfortable objections againſt their own intereſt in the ſure mercies of David: But ſure they muſt take another, and better courſe, before their boſoms be filled with the unſpeakable, and glorious joy of the Goſpel. But this being granted, this argues not at all the unpleaſantneſſe of Gods wayes, but onelyonly the failings of ſome that walk in them: And it is the perfection of baſeneſſe for any from hence to take occaſion to reproach the good ways of God, the Doctrine that is according to Godlineſſe, ſtrictly requires all Gods people (and that upon very ſufficient grounds, as you have heard, when I proved they are all the honourable ſpouſes of the King of Glory, and undoubted heirs of the Kingdom of Glory, and ſo have cauſes enough, when they diſcern them immediately; and everlaſtingly to triumph with raviſhing joy) to rejoyce conſtantly and abundantly. Phil. 4. 4. Rejoyce in the Lord alway, and I ſay, again rejoyce, The ingemination here uſed to preſſe the duty notes the difficulty of the duty of ſpirituall rejoycing, and ſo our backwardneſſe to perform it, and p. 44yet further intimates the exceeding gratefulneſs of it to God when performed. For it is in this caſe expreſſed by God according to the manner of men, when we ſend a child or ſervant to any place for the diſpatch of many buſineſſes; we tell them this, and the other buſineſſe muſt be done, but then ſome one principal thing, on which our heart is ſet, we ſingle out, and tell them, they muſt be ſure, what ever is neglected, to be mindful of that; So here, God would have Chriſtians pray, mourn, and do other holy duties, but he uſeth no ſuch expreſſions about them, pray, yea I ſay, again pray; mourn, yea I ſay, again mourn; But, Rejoyce, I ſay, again rejoyce: Becauſe the right performance of this duty is very much according to the heart of God. Ile name but one place more which requires this joy to be enlarged as well as conſtant. Pſal. 32. 11. Be glad in the Lord and rejoyce ye righteous, and ſhout for joy all ye that are upright in heart. From theſe words we may clearly, and ſtrongly inferre three things, pertinent to our preſent ſubject.

1. God is vehemently urgent with his people, ſpiritually to rejoyce, In the former Text the duty was twice mentioned here it is thrice expreſſed. Be glad, rejoyce, ſhout for joy. A beautiful perſon when gracefully ſmiling, appears moſt beautiful; So of all the Chriſtians in the world, none is ſo amiable in the eyes of God as the cheerful Chriſtian, eſpecially when under afflictions.

2. God would have all his people, even the weakeſt of them to rejoyce, for ſo it is expreſſed, be glad, and rejoyce all ye that are upright in heart; He doth not ſay all ye that are perfect in holineſſe, but all ye that are upright in heart, although labouring under many ſpiritual infirmities.

3. God would have this joy to be enlarged; For ſo much is implied in thoſe words here uſed, Shout for joy. Shouting is an outward ſigne of inward and exceſſive joy, ſuch as is the joy of harveſt, and of thoſe who divide the ſpoil, which are the greateſt earthly joyes, and to them ſpirituall joys are compared, Iſa. 9. What malicious, and profane villaines are they, who dare call Gods ways uncomfortable, as many do, when they ſee any of Gods people dejected; Oh ſay they, ſuch a preciſe Miniſter hath made ſuch a man or woman mad, he hath undone my wife, or child, tis pitty he ſhould be ſuffered to live; Now if theſe raſh cenſurers would but ask theſe dejected ſouls, why they are thus troubled, they p. 45would tell them, It is not the fault of any of thoſe holy Doctrines which Gods faithfull Miniſters deliver, but becauſe they fear they are not at all holy, or at leaſt not ſo holy as they would be, and Gods holy doctrine requires they ſhould be; and ſomtimes it is, becauſe they hear of g orious and raviſhing priviledges, which are the portion of Gods people, and they ſee ſo much ſinfulneſſe, and unworthyneſſe in themſelves, that they dare not lay claim to them, and ſo are tormented upon that account; ſo that things being rightly conſidered, not the holy doctrine delivered by Gods faithful Miniſters, but the unholineſſe of mens hearts, and lives is the true cauſe of their uncomfortableneſſe. And ſo only the ways of ſin, and not the ways of Chriſt deſerve to be branded for unpleaſant. But I earneſtly exhort all wicked ones that hear me, to take heed of ſuch groſſe miſtakes, and being ſo greedy to take up and utter ſuch reproaches againſt Gods glorious ways. God will certainly reckon with wicked ones for all their hard ſpeeches againſt Jude 15.Jude 1:15him, and then theſe moſt vile, and abhorred words cannot be forgotten.

II. Many of the people of God are thought very ſad, when they are very full of inward comfort. The joy of Chriſtians is not a light, frothy, flaſhy, gigling, face mirth, as the joy of the wicked is. Seneca tells us, that true joy (even ſuch as he was capable of) is a very ſevere thing: How much more may this be aſſerted of the joy of Chriſtians! Becauſe wicked men ſee the people of God grave and mortified in their countenance, as they ought to be, and not gurning and gigling as themſelves are, they preſently cry out without cauſe; Oh ſad Chriſtians! Oh unpleaſant ways of God! But Solomon tells us, that theſe ſtrangers to Gods ways are not fit judges of them, as to the point of joy, Prov. 14. 10. The heart knowes its own bitterneſse, and a ſtranger doth not intermeddle with his joy. The wicked know not in what bitterneſſe the people of God are ſometimes, ſo as to pitty them, nor yet how exceedingly joyful they are at other times, ſo as thereby to be provoked to get into that comfortable eſtate wherein they live ſo pleaſantly. Further, ſuppoſe thou ſeeſt them often weeping ſometimes they may weep for joy, not for ſorrow, and bitterneſſe of heart; and at other times the cauſe may be not the unpleaſantneſs of the ways of God in which themſelves walk; but the wicked 2 Pet. 2. 7, 8.2 Pet 2:72 Pet 2:8and woful ways in which thou, and ſuch as thou art walk, may p. 46make them to abound with tears, as holy David did, Pſal. 119. 136. Rivers of tears run down mine eyes, becauſe they keep not thy Law.

III. Becauſe wicked men are carried ſo much by ſence (bleſſed be God for it) we have enough to ſtop their mouthes from what they may ſee and hear, if they will but obſerve, and remember what they may in this kind; But here their baſeneſſe is frequently and notoriouſly diſcovered; For they will either not obſerve when they may, or elſe careleſly forget ſuch uſeful obſervations, and inſiſt upon contrary examples. I cannot more fitly compare them for their wickedneſſe to any, then to ſuch (as all the world cries out of) who are idle perſons, who when they come into Tradeſmens ſhops, they deſire to ſee ſome of their wares, ſome is accordingly ſhewed to them, They find fault preſently, offer is made to ſhew them better wares, but they fling away and will not ſee them, which diſcovers plainly their ill minds, who came onelyonly to trouble others by caviling, not to buy any thing for their own uſe; Tis proportionably ſo in this buſineſſe, wicked men pretend a deſire of entring into Gods ways, but that they diſlike the uncomfortable behaviour of ſome who walk in them. Hereupon we offer to ſhew them more comfortable Chriſtians; but all this will not prevail to win them to the wayes of God; which is an apparent ſigne, that not the pretended uncomfortableneſſe of ſome Chriſtians, but their own habitual enmity againſt God, and his ways is the true cauſe of their not embracing them, Rom. 8. 7. Becauſe the carnal mind is enmity againſt God; for it is not ſubject to the Law of God, neither indeed can be. Now for the proof of what is here aſſerted, That there are many (the Lord increaſe their number daily.) who walk in Gods wayes with much more comfort under all occurrences, then any other perſons whatever: if wicked ones will but diligently obſerve their own families, and the families of others, they would ſee clearly; That many ſmall loſſes, and croſſes which put them into their dumps, their godly relations and neighbours, do bear with much evenneſſe of ſpirit, and reall contentation under the righteous hand of God; and do live much more chearfully in an afflicted eſtate, then they do in a flouriſhing and outwardly proſperous eſtate. They are like Paul, 2 Cor. 7. 4. not only joyful, but exceeding joyful in all their tribulations, which many times wicked men are not, in the greateſt proſperity that p. 47they are capable of. So that I may ſay to wicked men, by way of alluſion to Pauls words to King Agrippa, Act. 26. 27. Do you believe theſe things! I know you do, or at leaſt have cauſe enough to believe them.

The Second branch of the Objection was, the obſervation of many who walk not in Gods holy and ſtrict wayes, to be alwaies very pleaſant and merry, and therefore their ways are rather to be choſen then Gods ways.

Beſides what hath been already delivered (which ſome would think abundantly ſufficient to confound this cavil) I ſhall adde Four Conſiderations more, endeavouring (if God be pleaſed to bleſſe them) to make wicked ones aſhamed and afraid of uſing this plea any more.

1. They are moſt groundleſſe joys. Eccl. 2. 2. I ſaid of laughter, it is mad, and of mirth what doth it! It may be truly affirmed of all the joy of the wicked, it is no better then madneſſe. You ſhall come into ſome places, where you meet with thoſe they call naturals, and if you never ſaw, or heard of them before, their exceſſive laughter will preſently diſcover them; every word that is ſpoken, and almoſt every ſtraw that is ſtirred puts them into a fit of laughter, as if they were the merryeſt perſons in the whole country; but their friends who ſit and hear it, hang down their pale faces, and ſhed many a bitter tear, under this ſad providence, & would much rather have been childleſſe (if God had ſo pleaſed) then call ſuch a perſon ſon or daughter; They know there is no cauſe for ſuch exceſſive joy, it proceeds wholly from their natural diſtemper; So a great many wicked men, like a company of mad men, laugh, ſhout and revel, as if none in the world ſo merry as they, in the mean time their godly Relations, who know their joys to be wholly groundleſſe, and proceeding from a ſpirituall phrenſie, weep abundantly in ſecret to ſee them leaping and dancing as it were upon the very borders of the burning lake. God who underſtands their condition better then themſelves, tells them (if they dare believe him, and wo to them if they do not) that they have more cauſe to weep: James 5. 1. Go to, now, ye rich men, weep and howl for the miſeries that ſhall come upon you, (and who beſides God knows how ſoon) wicked ones live every moment under all the heavy, and dreadful curſes that are written in Gods bleſſed Book. So that for my part, I ſhould judge the condition of many more hopeful, if their laughter p. 48were turned into roaring, and out of a deep ſenſe of their preſent ſinful and dangerous eſtate, they cried out in all companies under the impreſſions of Gods terrours upon them, as the jaylor, Sirs Act. 16. 30.Acts 16:30what muſt I do to be ſaved! A through ſence of a preſent bad condition, is one of the firſt neceſſary ſteps to a better future condition.

2. They are grudged comforts. Godly Solomon wiſely adviſeth, Prov. 23. 6. Eat not the bread of him that hath an evil eye, neither deſire thou his daintieſt meats. If it be uncomfortable to partake of the delicates of a Muck-worm's feaſt, who grudgeth what is eaten by his gueſts, how much more may wicked men be unwilling to ſet their hearts upon theſe choiſeſt worldly comforts, which not a churliſh gripple clown, but a gracious, and a bountifull God would not have them to be ſo much delighted with. God ſeemeth to grudge every wicked man every comfortable ſmile he hath while he remaines Chriſtleſſe. Hoſ. 9. 1. Rejoyce not as other people, was Gods language by the Prophet, to the unconverted ones to whom he wrote, and ſure he meant as he ſpake. O ye ignorant ſots, that under gray haires underſtand not ſo much of the principles of Religion as a well catechiſed child of ſeven or eight years old. O ye blaſphemous ſwearers, ſwiniſh drunkards, devil-like lyars, impudent whores, proud Jezabels, greedy Mammoniſts, hypocritical Judaſes, and all unregenerate ones of what rank ſoever, in the ruffe of your carnall jollities, remember and ſeriouſly conſider theſe words of the Prophet, and proceed in thoſe abhorred jollities if you dare.

3. All the joys of the wicked are but ſtolen waters; Tis ſad, yea very ſad living, when a child, or ſervant dwelling in ſome untoward family cannot get a good piece of bread to eat, or any other food, but by ſtealth, when the parents or maſter is in bed and faſt aſleep; Tis ſo with all wicked men, as merry and jovial as they are, were their Conſciences not aſleep for the preſent, we might almoſt as well ſeek, and find joy in hell, as in their boſoms. You that read the ſtory of Francis Spira, that will tell you enough to convince you of the utter inconſiſtency of carnal jollity with an awakned and roaring Conſcience: Some of his words were theſe; Verily Deſparation is hell it ſelf: I account my preſent eſtate worſe, then if my ſoul, ſeparated from my body, were with Judas, and therefore I rather deſire to be there, then thus to live in my body. And no wicked man in p. 49the world can be certain that his Conſcience which hath ſlept thirty or fourty years, will ſleep one hour, or moment longer; and if it awake, Rejoyce if thou canſt; thy tune and tone then will be nothing but helliſh weeping, and yelling; let thy companions which formerly were moſt pleaſing to thee, come in preſence, then in ſtead of delighting in them, thou wilt be ready to fly in their faces, and to tear out their throats for drawing thee into thoſe ſins, which have brought ſuch an hell into thy woful Conſcience, Gen. 4. 7. We have the Lords words to Cain, If thou doeſt not well, ſin lies at the door, there ſin in reſpect of the clamour of guilt in a ſinners conſcience, is compared to a fierce maſtiſfe, or ban-dog, which lies at ſome door, which while it is aſleep, any ſtranger man or child may quietly go in and out the doors; but when the dog awakes, let the ſtouteſt man come near at his utmoſt peril, he barks loudly, and flies greedily at his very throat, and pulls him down, in ſpite of the ſtouteſt reſiſtance he can poſſibly make. Facti ſunt a corde ſuo fugitivi, Tertul.Now this, and worſe is the caſe of every chriſtleſſe creature, his Conſcience will certainly erelong awake, that is intimated, becauſe you know the noiſe of paſſengers in and out, will not ſuffer a dog to ſleep long at a door, then if it were poſſible every wicked man would run from himſelf, although it were into the midſt of roaring Lyons, greedy Bears, when robbed of their whelps, or ugly and frightfull devils. God then terrifies them with dreams, throws handfuls of hell fire in their faces. An awakned conſcience, as Ambroſe ſpeaketh, interpellat cogitantem excitat, dormientem, interrupts the ſinner while he is thinking of other things, and awakens him out of his ſleep by ringing that doleful peal in his ears, that makes him ſtart and ſtare, Veni miſer in judicium, Come thou wretch and receive thy judgement for all theſe baſe and God-provoking abominations.

4. To name no more at this time. All the joyes of the wicked are very coſtly, yea over coſtly joyes. We ſay of the beſt gold, it may be bought to dear; tis certainly ſo in referrence to all the comforts of the wicked in ſinful waies: let them be fancied to be never ſo ſweet, I am ſure their price is too great. The loſſe of heavens unconceivable joyes, and the ſence of hels unimaginable miſeries to all eternity, is the price of the ſorry, ſenſuall, bruitiſh delights in this world: between the price and purchaſed joys of worldlings, becauſe the price is infinite, and the joy purchaſed p. 50is finite, There can be no proportion: There is no queſtion, but many wicked men dream golden dreams, as if they might merrily dance all their dayes after the Devils pipe, and ſup with Chriſt in glory. But the conceit is ſo groſſe, that the very naming of it ſeems a ſufficient confutation: I muſt now in Gods name earneſtly beſeech wicked ones wel to weigh the words of his dear Son, recorded Luke 6. 25. Wo be to you that now laugh, for ye ſhall mourn and weep. One would think, that if Chriſt had onelyonly ſaid mourn, or weep, it had been ſufficient, but he ſaith, mourn and weep, that is abundantly mourn, and mourn, and do nothing elſe but mourn. A wicked mans joy is like a book fairly bound, which when it is opened is full of nothing but mournful Tragedies: But this is not all; becauſe the Scripture is its own beſt interpreter, I muſt by warrant of another Scripture tell wicked men, that at the time of execution of Gods fearfull vengeance upon them, he will proportion the meaſure of his flaming wrath then, to the meaſure of their ſinful jollities, in the dayes of their provocation, Rev. 18. 7. God tells us how he will deal with wicked Babylon, and conſequently with all other Chriſtleſſe ſinners in the day of his wrath; how much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment, and ſorrow give her; For ſhe ſaith in her heart, I ſit as a Queen and ſhall ſee no ſorrow; When God ſhall reckon with men in the other world, how unconceivably fearfull above others will their condition be, who while they lived here, being as the Apoſtle 2 Tim. 3: 4.2 Tim 3:4ſpeaks, lovers of pleaſures more then lovers of God, ſpent all that time (which ſhould have been employed in ſerving and glorifying God, in examining their deceitfull hearts, weeping over their rebellions againſt God, praying fervently for the pardon of them, and power againſt them) in bowling, and hunting, hawking, or which is worſe, unlawfully gaming, immoderately drinking, whoring, and the like prodigious practiſes, and the more ſinful mirth any day, the better they judged that time to be ſpent; But when God ſhall ſay to them in the day of his wrath according to his own words above mentioned, ſo much as theſe wicked perſons have lived deliciouſly, ſo much ſorrow and torment ſhall be given to them; Oh then when it is too late wicked ones may wiſh, Oh that I had never been in any ſuch merry company all my daies. If I had been leſſe joyful, then ſhould I have been leſſe miſerable to all eternity; the pleaſures of ſin were but for a ſhort ſeaſon, thy p. 51vengeance will be eternal. Oh moſt woful purchaſe made by a wilful ſelf-conceited, and ſelf-deluded ſinner, that would take no warnings, either from the Preachers in their Pulpits, or Conſcience the Preacher in their boſoms. The good Lord grant that theſe and the like Conſiderations may take off ſome poor ſoules from their greedineſſe after the Devils cup of ſweet poyſon.

This for the explication, confirmation, and vindication of the Doctrine.

The fourth and laſt thing promiſed is the Application of it.

Uſe 1. Of Information.

This being ſo, as we have heard, That the Choice of the truly godly perſon is unqueſtionably, and incomparably the beſt choice which can be made: Many things might be collected by way of Information. I ſhall note onelyonly one.

Hereby we are informed that the truly godly perſons are unqueſtionably the wiſeſt perſons in the world, becauſe their choice is the beſt choice: For in nothing more clearly doth the wiſdom or folly of men, and women appear, then in the choices which are made by them. A good Choice argues wiſdom, and a bad one folly. And therefore God when as he doth uſually brand wicked ones, (who are fondly conceited of themſelves, as if they were the onelyonly wiſe perſons in the world) with the mark of folly, uſeth ſuch an Argument as is taken from their bad choice to prove it, Prov. 1. 22. How long ye ſimple ones will ye love ſimplicity, and ye ſcorners delight in ſcorning, and fools hate knowledge. Amongſt other Arguments, God uſeth to prove theſe wicked ones to be fools, and ſimple ones, this is one, Verſ. 29. They did not chooſe the fear of the Lord. To preferre counters above gold, pebbles above pearls, can proceed from nothing but childiſh ignorance, and notorious ſimplicity: And yet ſo bad, or rather much worſe is their choice, who prefer carnall comforts before ſpiritual, and temporal before eternal bleſſings, as all the wicked ones in the world do. Wicked ones think the Lords people a company of ſilly perſons, becauſe they run not with them to the ſame exceſſe of riot: but 1 Pet. 1. 4.1 Pet 1:4the Lords people know that they are guilty of the greateſt folly imaginable, as God (who is beſt able to judge) hath often proclaimed in his Word. On the o her hand, the onelyonly wiſe God cals all godly ones the children of wiſdome, Matthew, 11. 19. p. 52And ſeeing the wiſdome of Heaven pronounceth them wiſe, they need not regard the contrary judgement of the worlds profane and proud ſots, who are as blind as beetles in Gods matters, although eagle-ey'd in worldly affairs.

Uſe 2 Of Examination.If the Godly perſons choice be the beſt; Let the conſideration of this Doctrine prevail with us to make diligent enquiry, whether we have made this choice as yet, or not? This trial might be managed by propounding to our ſelves ſuch Queſtions as are ſuitable to the ſeveral branches of the deſcription of the Godly mans choice, mentioned in the explication of the Doctrine; as namely,

1. Whether God hath wrought a great change in us by the infuſion of ſupernatural and ſpecial Grace.

2. What reſpect our ſouls bear to the Ordinances of Grace, and in ſeveral other particulars: But to paſſe by them, I will briefly touch upon this one other general Note.

If we have choſen God, and the waies of God, it will infallibly appear by the delight which we take both in himſelf and them; for whatſoever is choſen by us is ever delightful to us. Pſal. 119. 30. compared with v. 35. Now this delight manifeſts it ſelf after this manner:

1. By our engaging in the precious waies of God without delay; So it was with holy David, Pſal. 119. 30. I have choſen the way of truth; how did that appear? V. 60. I made haſte, and delayed not to keep thy Commandments. By this note of trial, it appears thoſe that put off God and his work (as moſt do) from one week, monethmonth, nay, year unto another, have no delight in the waies of God, and conſequently have not made the choice of the Text.

We do not hear men ſay, and tell God, that they will not at all believe in Chriſt, repent of their ſins, and yield obedience to his holy Commandments; but they have no mind to ſet upon theſe and other ſpiritual duties preſently. Some thing or other ſtill comes in the way to cauſe procraſtination: Some worldly bargain muſt be carried through, ſome recreation muſt be followed, ſome graceleſſe company attended, ſome luſt ſatisfied, before they can find leiſure to work the work of God. Such a deluded ſinner is ſpoken of, Matth. 21. 28, 30. Son, Go work to day in my Vineyard. This is Gods voice to all that chooſe him, and his p. 53waies, without delay to engage in them. Not ſo much as one day more is allowed by God for ſinful practiſes. V. 30. The graceleſſe ſinner anſwers, as if he intended to comply with the voice of God; But the time was not yet come; he ſaid, I go, Sir, but went not. It was a wiſe Obſervation of Seneca; Stultus ſemper incipit vivere; and elſewhere ſpeaking of ſuch, ſaith, Semper victuri, they are alwaies about to live better, but never begin. So Auguſtine in his time made a like Obſervation, Modo, & modo, non habent modum: the heartleſſe eſſays and hypocritical purpoſes of ſuch ſinners come to nothing. How many when they are ſick, and fear death, and ſo can enjoy the riches of the world, delights of the fleſh, and pleaſures of ſin no longer, complement with God, and as if they were raviſhed with the beauty of his waies, make liberall promiſes, as if for time to come, they would never walk in any other paths but Gods; but, alas, common experience makes it evident (if God ſpare them) that they were no true-hearted Chriſtians, but as the Apoſtle ſpeaks, 2 Pet. 2. 22. Dogs returning to their vomit. A dog that loves ſtinking carrion above other things, yet when the cudgel is over his head, forbeareth: So when the King of terrours ſtands over theſe perſons, they keep outwardly at a diſtance from ſin; but afterwards they are ſo much the more greedy of wicked company, and waies, becauſe of their former reſtraint.

Trial 2. Gen. 25. 29.Gen 25:29We are not ſo apt to be weary of thoſe things wherein we delight as in other things. Take a carnal man that is addicted to Hunting, he will run many miles in a day, that a ſtranger, who obſerves it, wonders, he is able after ſo much travel to ſtand upon his legs, that he doth not preſently drop down upon the ground like a fainting man: Let the ſame man be required to go one quarter of the way to the place of Gods worſhip, he will tell you 'tis impoſſible for him to walk half ſo far, his ſtrength will not bear it, and God will have mercy, and not ſacrifice. Now the reaſon of this difference is clearly this, his delight in Hunting prevents his wearineſſe in that exerciſe, but his want of delight in Gods worſhip, cauſeth his wearineſſe in a far leſſer walk. I might eaſily multiply pregnant inſtances of the unwearied diligence of thoſe who have choſen the waies of God. Davids example is very conſiderable to this purpoſe, Pſal. 119. 147. I prevented the dawning of the morning, and cryed, Pſal. 55. 17. Evening, and morning and p. 54at noon will I pray, and cry aloud, and he ſhall hear my voice. Pſalm 119. 62. At midnight will I ariſe, and give thanks. This good man, who had choſen and delighted in Gods waies, is at Gods work early and late, and the day will not ſerve his turn, but at midnight he awakes for the worſhip of God; but now on the other ſide, many who are angry, if you do not admire them for rare Chriſtians, yet it may be ſaid of them as the Prophet Eſay expreſſeth in another caſe, Eſ. 3. 9. The ſhew of their countenance doth witneſſe againſt them. Their faces are ſo different in different places, as if they were not the ſame men: in their own houſes, and in their Market-places, and Fairs, they look as cheerfully, and as contentedly, as any in the world: but in Gods houſe where his holy Ordinances are attended, they look ſo drowzily, and ſo diſcontentedly, and ſadly, as if they were a company of ſick or dying men. This was the temper of thoſe ſinners mentioned, Mal. 1. 13. who cryed out againſt the worſhip of God: Behold, what a wearineſſe it is, and they ſnuffed at it: No day with them ſo long as the Sabbath, no hours ſo long as thoſe that are ſpent in the ſervice of God. This accurſed ſpirit was in thoſe we read of, Amos 8. 5. When will the Sabbath be over, that we may ſet forth wheat, &c.

Trial 3.What is done with delight, is done very frequently. The Swiniſh Drunkard doth not ſatisfie himſelf once or twice in a year to go to the Ale-houſe, but becauſe he delighteth in drunken company, he goeth often to ſuch places. The unclean perſon doth not content Prov. 7. 8.Prov 7:8himſelf to walk once or twice in a year to a Whore-houſe; but his Munday, Tueſday, I had almoſt ſaid, his every daies walk is towards the Whores corner. 'Tis proportionably ſo in ſpiritual matters. Mal. 3. 16. They that feared the Lord ſpake often one to another. The Saints delight in mutual Conferences, and manifeſt their delight by being frequent in their communion one with another. The devotion of one, who hath choſen the waies of God, is not like the condition of one that hath an Ague, ſometimes ſick, and ſometimes well; one day for God, and another for the world, and the Devil. David who delighted in the waies of God, could ſay with confidence before the Searcher of hearts, Pſal. 119. 20. My ſoul breaketh for the longing it hath to thy judgements at all times. And indeed the waies of God being alway the ſame, that which draws forth your delight at one time, may p. 55be found to engage your hearts to them at all times; they are alwaies beautiful, and equally beautiful; they are alwaies pleaſing to God, and means of precious communion with God. And therefore whoever ſeem religious only by fits and in certain good moods, as they call them, cannot give good proof, that they delight in the waies of God: nor can the ſoul of God delight in ſuch hypocrites. Hoſ. 6. 4. We may obſerve Gods diſlike of ſuch inconſtancy. Oh Ephraim, What ſhall I do unto thee! Oh Judah, What ſhall I do unto thee, for your goodneſſe is as a morning cloud, and as the early dew it paſſeth away: as if God had ſaid, Oh Ephraim, Oh Judah, I know not what to do with you. Thy doing good only by fits, and good moods is juſtly abhorring to men, but much more abominable in the ſight of God. What Father, or Maſter can brook that ſon or ſervant, that will happily do ſomething that is required of them, but not conſtantly. Certainly ſuch as are not conſtant in the waies of God, delight not in them, and he cannot with honour accept of ſuch unconſtant ſervices, wherein his Authority is ſo palpably neglected and contemned.

Trial 4.What is undertaken with delight, is carried on with reſolution, and impatiency of oppoſition: Many a man froward enough in his ſpirit, will ſuffer himſelf in many ſmaller things to be croſſed; but if he be oppoſed in his darling deſign, you may almoſt as ſafely encounter a Bear robbed of her whelps. This is evident in the example of holy David. We read in Pſal. 119. 30. He had choſen the way of truth, which was the way of God. V. 106. His reſolution to carry on that work of God is eminently expreſſed; I have ſworn, and will perform it, that I will keep thy righteous judgements. One that hath choſen the way of God, may by the violence of ſome ſtrong temptation, be juſtled out of the holy path for a ſhort ſpace of time; but when he can recover himſelf from that violence, he returns with as great, yea greater zeal then formerly into Wiſdomes pleaſant waies: The ſweeteſt bait, nay, all the pleaſant baits, that Satan can uſe at one time are not bribe big enough to make the true Chriſtian to forſake the waies of God, which he hath once choſen. Heb. 11. 24. By faith Moſes, when he was come to years refuſed to be called the ſon of Pharaohs daughter; chuſing rather to ſuffer afflictions with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon. Pleaſure, riches, and honour are the Summer of the worlds alluring benefits; yet holy p. 56Moſes gallantly turns his back upon them all, and ſaw more amiableneſſe in Gods waies, although under the moſt diſcouraging appearance, in a time of greateſt affliction; then in the waies of ſin, when in the moſt tempting garb of proſperity in Pharaoh's Court. The ſpeech of Galeacius Caracciola, the Noble Marqueſſe of Vico, was very remarkable to this purpoſe, when he was tempted with a very great ſumme of money to forſake his Religion, he manifeſted his holy indignation againſt ſuch a baſe proffer, in theſe words: Let your money periſh with you, who eſteem all the gold in the world worth one daies communion with Jeſus Chriſt: and as they cannot be bribed out of the waies of God; ſo neither can the worlds greateſt affrightments ſcare them from Chriſts ſervice. Dan. 3. We read of Nebuchadnezzar dedicating a Golden Image in Dura, and v. 14. tells Shadrach, Meſhach and Abednego, that if they would not worſhip it, they ſhould be caſt into the midſt of a burning fiery Furnace. V. 16, 17, 18. you may read their ſtout and gallant anſwer. We are not careful to anſwer thee in this matter: as if they had ſaid, Go, Scare children with thy great words; our God can deliver us, if he pleaſe, but if not, ſuppoſe the worſt, we are at a point, we are reſolved not to fall off from Gods ſervice to ſuch abhorred worſhip. A great many ſeem to have choſen the waies of God, and follow the chaſe hard, till they meet with honey, (as it is in the Story, 1 Sam. 14.) but then Demas-like they forſake their duty, embracing the preſent world, 2 Tim. 4. 10. And others, who do not thus miſcarry, are through inordinate fear of worldly troubles, and diſadvantages, hindred from an holy courſe; like thoſe unſound Profeſſours of Religion, repreſented by the ſtony ground, who when trouble and perſecution for the Goſpels ſake did ariſe, were immediately offended, Mark 4. 17. In ſhort, by what hath been ſaid, the palpable difference between thoſe who have, and thoſe who have not choſen the waies of God, is evident; Neither worldly favour, nor fear can take off Gods people from his waies which they have choſen: but as for others, if the honey of worldly pleaſures, profits, or preferment doth not corrupt them, and ſtop them from embracing, and proceeding in an holy courſe▪ the frown of a rich Kinſman, or Landlord, the ſcoffs of profane neighbors, or the ſight of a ſtake of Martyrdom, will certainly keep them to their dying day in the Tabernacles and courſes of the ungodly. I have now p. 57diſpatcht ſome brief Notes of Trial, by which they who are not willing to put a cheat upon their ſouls, may by the bleſſing of God make a true diſcovery of their choice, whether it be good, or bad, ſafe, or damnable.