Heaven and Hell Epitomized, Text (5 of 5)

Heaven and Hell Epitomized · Text (5 of 5)

p. 2073.Plato as he walked in the ſtreets, if he ſaw any diſſolute or diſordered, would reflect on himſelf, with Num ego talis, Am I ſuch a one as …his man is? Diogen. Laert. in vita.Amos 1 With ſelf application; doe not think this concerneth ſuch a man, and now the miniſter hitteth ſuch a one; but conſider, now God ſpeaketh to my ſoul, and this truth doth nearly concern me; If the word be not mixed with faith, it will not be profitable to them that hear it, Hebr. 4.2. Whilſt truths reſt in generals, little good will be done; but when they come to be particularly applied, and to ſink down into the heart, then they work effectually for the ſouls ſalvation. Truths generally received are like the charging a piece, but the particular application of them doth the execution upon ſin.

4. With ſupplication before and after reading or hearing; begin with God, Lord open mine eyes that I may ſee the wonderful things of thy Law, Pſal. 119.18. Begin duty with duty; The preparation of the heart in man is from the Lord; Prov. 16.1. And after thou haſt heard or read, pray as the Diſciples after they had heard, Lord open to us this parable, Matth. 15, 15. This Scripture, Write thy law in my heart, and thy truth in mine inward parts; teach me thy way, lead me in thy righteouſneſs, give me underſtanding, p. 208and I ſhall keep thy law, yea, I ſhall obſerve it with my whole heart, Pſal. 119.34.

Urge thy ſoul with the neceſſity of this duty, that thou muſt be converted or condemned; and it is the law of the Lord that is perfect, converting the ſoul, Pſal. 19.7. That thou muſt know thy miſery, or feel it eternally; and it is the preiept of the Lord that is pure enlightning the mind, Pſa. 19.8. That thou muſt repent or be ruined; and it is by hearing that men come to be prickt at the heart, Acts 2.37. That thou muſt believe or periſh; and how ſhalt thou believe on him of whom thou haſt not heard? Rom. 10. As ſhips will ride a long time in a road-ſteed (when they might be in the haven) for this end that they may be in the winds way to take the firſt opportunity that ſhall be offered for their intended voyage: So do thou ride in the road of Gods Ordinances, waiting for the gales of the Spirit; thou knowſt not how ſoon that wind may blow on the waters of the Sanctuary, and drive the veſſel of thy ſoul ſwiftly, and land it ſafely at the haven of happineſſe of Heaven.

DirectionIf thou wouldſt attain this ſpiritual life, be frequent and fervent at the throne of p. 253grace,Prayer. that the God of all grace would infuſe grace into thee, and breath into thy ſoul the breath of this ſpiritual life. As Abram pleaded for Iſhmael, Gen. 17.18. O that Iſhmael might live before thee! ſo do thou for thy ſoul, O that my ſoul might live before thee! And …s the Ruler for his ſon, Lord, come down quickly ere my ſoul die, yea ere it die eternally.

Go to God with a ſenſe of thy own unworthineſs and iniquities, that though thou comeſt to his Majeſty for the greateſt favours, yet thou art leſſe than the leaſt of all his mercies, acknowledging that thou haſt ſinned hainouſly againſt heaven, and before him, and art unworthy to be called his ſon; Confeſſe thy original, actual, heart, life ſins, with their bloody aggravations, and intreat him to pardon and purifie thee: O with what humility, reverence, and ſelf-abhorrency, ſhould ſuch a guilty priſoner approach the Judge of the whole earth! Arraign, accuſe and condemn thy ſelf and thy ſins, if ever thou wouldſt have God to acquit thee.

Pray alſo with a ſenſe of thy own impotency and weakneſſe. That though there be a neceſſity of humiliation, if ever thou p. 254wouldſt eſcape damnation, yet thou canſt as ſoon fetch water out of a rock, as teares from thine eyes, or ſorrow from thine heart for thy ſins (till the wind of the Spirit bloweth, thoſe waters will never flow; It is God that muſt give to thee a poor Gentile repentance unto life, Non minus difficile eſt nobis velle credere quam cadaveri volare. Beza Confeſſ. p. 22.Acts 11.18.) That thou muſt believe, or thou canſt not be ſaved; yet thou canſt as eaſily cauſe iron to ſwim, as thy ſoul to believe in the Son of God; (Faith is the gift of God, Phil. 1.29. Zeph. 8.) It is as hard a work to believe the Goſpel, as to keep the Law perfectly. Nothing leſſe than omnipotency can enable the ſoul to either. As thy firſt birth and generation, ſo is thy ſecond birth and regeneration from the Lord. Men and meanes may be inſtrumental and ſubſervient, but their efficacy and ſucceſſe dependeth on God. As Protogenes, when he ſaw a line curiouſly drawn in a Painters ſhop, cried out, None but Apelles could draw that line; ſo when thou ſeeſt the new Creation, thou mayſt ſay, None but a God could doe that.

When thou haſt through the ſtrength of Chriſt wrought thy heart to ſome ſenſe of thy weakneſs and unworthineſs, then look p. 255into the Scriptures, and fetch arguments from Gods own mouth, weapons from his own Armory, whereby thou mayſt prevail with him, and overcome him. Beſeech him to conſult his glorious Name and gracious Nature; mind him, that he is the Lord, the Lord God, gracious, merciful, long-ſuffering, abundant in goodneſs and truth, forgiving iniquity, tranſgreſsion and ſin, Exod. 34.6. Tell him, that he delighteth not in the death of ſinners; that he taketh more pleaſure in unbloody conqueſts; in the chearful ſervices than in the painful ſufferings of his Creatures: That he had much rather have trees for fruit than for the fire. Say, Have mercy upon me, O God, according to thy loving kindneſs, and after the multitude of thy tender mercies blot out mine offences, Pſal. 51.1. O thou that art rich in mercy, for the great love wherewith thou loveſt ſouls, quicken me in Chriſt, that by grace I may be ſanctified and ſaved. Since thou delighteſt in mercy, be pleaſed Lord to delight both thy ſelf and thy ſervant, by extending thine hand of mercy to pluck me out of this bottomleſſe depth of miſery. Intreat God to conſult his own Honor, as well as his gracious Nature. Mind him, that if he p. 256condeſcend to convert and ſave thee, he ſhall have the glory of his patience, in waiting thus long to be gracious; the glory of his providence in cauſing all things to work together for thy good; the glory of mercy in pitying and pardoning ſuch a greivous ſinner; the glory of his juſtice in that noble ſatisfaction it ſhall have from the death of his Son; the glory of his power, in bringing ſuch a rebellious heart into ſubjection unto Jeſus Chriſt. Intreat his Majeſty to conſider, that he may pardon and cleanſe thee through Chriſt, without the leaſt diminution to his glory; nay, that far more revenues will come to his crown from thy ſalvation, then from thy damnation. That the forced confeſſions of them that periſh (as of Malefactors upon a wrack) do not ſound forth his praiſes ſo much, nor ſo well, as the joyful hearty acclamations of his ſaved ones; Say, Lord, if thou ſuffer me to continue in my filth and pollution, and never waſh me by the blood and ſpirit of thy Son, and ſuffer me to periſh eternally, thou art righteous; but Lord, if I periſh I ſhall not praiſe thee; (thy glory will rather be forced out of me with blows, as fire out of a flint; thou delighteſt to ſee poor creatures volunteers p. 257in thy ſervice:) The damned do not celebrate thy praiſe,Pſal. 30.9.Ps 30:9 they that go into the infernal pit give thee no thanks; The living,Pſal. 88.10, 11. Iſa. 38.19.Ps 88:10Ps 88:11Isa 38:19 the living they ſhall praiſe thee, they that live ſpiritually, and they that live with thee eternally. O what Hoſanna's and Halelujah's? what honor, and glory, and bleſſing, and praiſe do they give to the Lord, and to the Lamb that ſitteth upon the throne for ever? O let my ſoul live, and it ſhall praiſe thee. Thine is the kingdom and power; do thou work within me by thy grace, and thine ſhall be the glory.

Deſire God to conſider his own promiſe as well as his praiſe. Urge his own word, That they that ask ſhall receive, that ſeek ſhall find, that knock ſhall have heaven opened. That if men know how to give good gifts to them that ask, how much more will the Father in heaven give his holy Spirit to them that ask. That he will circumciſe the hearts of men and women to love him, Deut. 30.6. That he will put his fear into their hearts, and they ſhall never depart away from him Jer. 32.40. That he will write his Law in their hearts, Ezek. 31.33. Go in to him when thou art full of heavineſs, as Bathſheba did to David, and ſay,1 Kings 1… 17, 18.1 Kgs 1:171 Kgs 1:18 Did not my Lord promiſe thus & thus? & p. 258is it thy mind that thy word ſhould go unfulfilled? Lord, are not theſe thy own words? thine own hand writing? whoſe ſtaffe and bracelet is this? If thou hadſt not promiſed, I ſhould not have found in my heart to pray: And if thou ſhouldſt not perform, where would be the glory of thy truth? Thy mercy, O Lord, is great unto the heavens, and thy truth unto the clouds, Pſal. 57.10. My ſoul cleaveth unto the duſt, quicken thou me according to thy word, Pſal. 119.25. Remember thy word unto thy ſervant, upon which thou haſt cauſed me to hope, Pſa. 119.49.

Beſeech him to conſider thy miſery; like a beggar, uncover thy nakedneſſe, ſhew thy ſores and wounds to move him to pity: Tell him, that in regard of thy ſpiritual condition,Rev. 3.17.Rev 3:17 thou art at preſent wretched, miſerable, poor, blind, and naked, without God, without Chriſt, without hope, an alien from the Common-wealth of Iſrael, and a ſtranger from the Covenants of promiſe; and that thine eternal ſtate is like to be the worm that never dieth, the fire that never goeth out, amongſt devils and damned ones, in blackneſſe of darkneſſe for ever. Say Lord, open thine eyes, and ſee thy poor creature weltring,Ezek. 16.Ezek 16 wallowing, polluted in his p. 259own ſoul blood; and now I am in my blood, open thy mouth and ſay unto me, Live; yea, now I am in my blood, ſay unto me, Live. Since no eye pitieth me to do any good unto me, open thine heart, & let thy bowels yearn towards me: Let this time be my time of love; ſpread thy skirt over me, and cover all my nakedneſſe: Enter into a covenant with me, and enable me to become thine for ever. Since thou beholdeſt all the wants and neceſſities of my poor ſoul, open thine hand and ſupply all my ſpiritual need. There is bread enough, and to ſpare, in the Fathers houſe, O let not my dying ſoul periſh for hunger. Open thine eares and hear the prayers and ſupplications which thy ſervant poureth out before thee night and day. Thou haſt the key of David, and openeſt, and no man ſhutteth. Open the iron gate of my heart (which will never open of its own accord) that the King of glory may enter in. Thou didſt open the rock, and cauſe it to ſend forth water; Bow the heavens and come down; Break open this rockie heart, and come in, and take an effectual, univerſal, eternal poſſeſſion of my ſoul. Conſider thy bottomleſs merciemercy, Chriſts infinite merits, my unſpeakable miſery, and let p. 260thine heart be opened in pitie, and thine hand in bounty, that my lips may be opened, and my mouth may everlaſtingly ſhew forth thy praiſe.

Only in thy prayers be inſtant, conſtant, and look up to Jeſus Chriſt. Beg hard (though humbly) when thou art begging for heaven.

Haſt thov never heard a Malefactor condemned to be hanged, begging for a reprieve or pardon? with what tears and prayers, what bended knees, watered cheeks, ſtrained joynts, he intreateth for his mortal life! Thou haſt much more cauſe to be earneſt, when thou art begging for ſpiritual life. Think of it; thy ſoul, thy eternal condition, are engaged and at ſtake in thy prayer: O how ſhould all the parts and faculties of thy body and ſoul work and unite in prayers that are of ſuch concernment? What fervencie ſhouldſt thou uſe, conſidering that if thou art denied thou art undone! if thy prayers be loſt, thy God is loſt, thy ſoul is loſt, thy happineſſe is loſt for ever.

Pray conſtantlie, reſolve to give God no reſt day nor night, till he give thee reſt in his Son: Beſides ſet times every day (for p. 261which thou canſt not offer ſo little as two hours a day, it being ſoul-work, God-work, eternitie-work, and in which I would deſire thee to be as ſerious and ſolemn as is poſſible) thou mayſt often in the ſhop, or in the field, in thy journying, on thy bed, thou mayſt turn up thy heart to heaven, in ſome ejaculations (it is thy great priviledge where ever thou art, thou mayſt find …od out) ſuch as theſe, O when wilt thou come unto me?Pſa. 101.2.Ps 101:2 Hear me ſpeedilie, O my God, make no tarrying.Pſ. 40.17.Ps 40:17 Shall I never be made clean good Lord? when ſhall it once be! Save me Maſter or I periſh.

But be ſure in all thy addreſſes to God thou look up to Jeſus Chriſt as thine Advocate with the Father, as the only Maſter of requeſts, to preſent and perfume all thy prayers, and thereby make them prevalent. Through him we have acceſs with confidence unto the Father, Eph. 2.18. It is poſſible thou mayſt have ſeen a Child going to be ſcourged for its faults by a ſtern Mother, the tender Father ſitting by, and how the Child ſeeing the rod taken down, and the Mother in earneſt, caſteth a pitiful lamentable look upon its Father, both longing and expecting to be ſaved by his mediation. Go thou and p. 262do likewiſe; and know for thy encouragement, that if David heard Joah (whom he loved but little) for rebellious Abſalom; and if Herod heard Blaſtus a ſervant for thoſe of Tyre and Sidon, who had offended him, then without doubt God will hear the Son of his infinite love for thee. And if thou art but ſenſible of thy ſoul-ſickneſſe, thou mayſt be confident, that thy ſpiritual Phyſitian (who is authorized by his Father to practice, and delighteth exceedinglie in the imployment) will come and heal thee; thy ſickneſſe ſhall not be unto death, but for the glorie of God and thine eternal good.

I ſhall in the next place only annex three properties of this ſpiritual life, as motives to encourage thee to a laborious endeavouring after it,Si daretur mihi optio, eligerem Chriſtiani ruſtici agreſte opus, praeomnibus victoriis Alexandri Magni & …ulii Caeſaris. Luth. in Gen. 39.Gen 39 and then leave both thee and this exhortation to the bleſſing of God.

Firſt, This ſpiritual life is the moſt honorable life. No life hath ſo much excellencie in it, as the life of godlineſſe. If I had my wiſh, ſaith Luther, I would chooſe the homely work of a ruſtical Chriſtian before p. 263all the victories of Alexander the great, and Julius Caeſar. The excellencie and dignitie of every life dependeth upon the form, which is its principle, and its ſpecificating difference. Therefore the life of a man is more noble than the life of a beaſt, becauſe it hath a more noble form, a rational ſoul, which diſtinguiſheth it ſpecifically from, and enableth it to act more nobly and highly than a beaſt. And truly, therefore the life of a Chriſtian is more honorable and excellent than the life of any other man, becauſe he hath a more noble form (which is the principle of it, and differenceth it ſpecificallie from the life of graceleſſe men) Jeſus Chriſt the Lord of life and glory dwelling in his heart, by his Spirit, as the principle of his ſpiritual life. If there be an excellencie in that body which is united to a ſoul, what excellencie is there in that ſoul which is united to a Saviour? It is called the life of God, Eph. 4.18. Surely no life can be more honorable than the life of God; yet in their meaſure the ſanctified ones live the very ſame life that the glorious God (the fountain of all true honor) liveth. David, though a King, thought himſelf honored by being Gods ſubject; and therefore as others p. 264before their works mention thoſe titles which belong to them, and ſpeak their honor, David ſtileth himſelf before the ſix and thirtieth Pſalm a ſervant of God, as his moſt honorable title,Conſtantine and Valentinian, two Emperors, ſubſcribed themſelves Vaſallos Chriſti. Socr. A Pſalm of David a ſervant of the Lord. If it be ſuch an honor to ſerve an Earle, a King, what is it to ſerve the King of Kings and Lord of Lords?

Godlineſſe is called a walking with God, Gen. 5.24. a converſing or having fellowſhip with the Father, and Jeſus Chriſt his Son, 1 John 1.3. For God to walk and converſe with us, is his greateſt humiliation; but for us to walk or converſe with God, is our higheſt exaltation.

The righteous, ſaith the wiſe man (who had judgement to ſet a due price upon perſons) is more excellent then his neighbor, Prov. 12.26. Let him live by never ſo rich or great men, yet if they want grace, they are not comparable to him.

Sumus Domini non tantum in Genitivo ſingulari; ſed etiam in Nominativo plurali. Luth.The godly man hath the moſt honorable birth, he is born of God, John 1.13. the moſt honorable breeding, he is brought up in the nurture and admonition of the Lord; the moſt honorable Tutor and Teacher, the good Spirit of God, John 14.16. the p. 265moſt honorable Attendants, the glorious Angels; the moſt honorable employment, his main work is to wait upon God.

The moſt honorable Relations: A King for his Father, 2 Cor. 6. ult. A Queen for his Mother, Gal. 4.26. The excellent of the earth, Pſal. 16.3. Lords in all Lands, Pſal. 45.16. Higher then the Kings of the earth, Pſal. 89.27. Thoſe Worthies, of whom the world is not worthy, for his Brethren, Hebr. 11.

Numa ſecond King in Rome, though an Heathen, could ſay, That he held it an higher honor to ſerve God, then to rule over men.

The Jews ſay, That thoſe ſeventie ſouls which went down into Egypt, were more worth then all the ſeventie Nations of the world beſide. If the glorious Angels in heaven are more honorable than the Devils, ſure I am, it is holineſſe that maketh the difference.

The moſt gaudy and goodly fruits of moralitie, ſpringing from the ſoil of nature manured and improved to the utmoſt; The Heavens beſpangled with thoſe glittering Stars, and adorned with that illuſtrious Sun, p. 266are nothing glorious in compariſon of the heart of a poor Chriſtian that is embroidered with grace. It is godlineſſe alone that addeth worth and value to all our civil and natural things, as the Diamond to the Ring. Nothing doth really debaſe and degrade a man but ſin; and nothing doth truly advance or innoble the ſoul but holineſſe. Job ſcraping himſelf on the dunghill, and Jeremiah ſinking in the mire, were more honorable and glorious, than Ahab and Ahaz on their Thrones with their Crowns. If the reſpect we have from others makes us honorable, then they that are moſt precious in Gods ſight are moſt honorable, Iſai. 43.4. If it be ſome internal excellencie that makes men honorable, then they that have the Image of God muſt be moſt honorable.

It is worthy our obſervation; that ſin is ſo ignoble and baſe, that thoſe wicked ones, who love it moſt, are aſhamed to own it openly; but becauſe of the excellencie of holineſſe, will ſet that forth for their colours, their banners, though indeed they fight Satans battels: That forlorn hope for hell, 2 Tim. 3.5. of covenant-breakers, blaſphemers, men without natural affection, yet p. 267they will have a form of godlineſſe; though they do ſins drudgery, yet they are aſhamed of their baſe maſter, and therefore wear the Saints livery, having a form of godlineſſe. Nay the Devil himſelf will appear in Samuel's mantle, and transform himſelf into an Angel of light.

But holineſſe is ſo excellent that God is pleaſed to eſteem it as his own beauty and glory. How often is he called The holy One of Iſrael? The Angels aſcribe holineſſe to him by way of eminencie; Holy, Holy, Holy, Iſai. 6.3. (we read not in Scripture of any of Gods other Attributes thrice repeated, to ſhew that the Dignity of God conſiſteth in this) And ſo doe the Saints in heaven praiſe him for it as his Excellencie, Rev. 6.10. and the Saints on earth, Exod. 15.11. Holineſſe is the character of Jeſus Chriſt; The Image of the infinitely glorious God; nay, it is called the divine nature: Surely then they that have moſt of it are moſt honorable; and they which want it, how full ſoever they are of all other excellencies, are baſe and contemptible.

Secondly, As this ſpiritual life is moſt honorable, ſo it is moſt comfortable. There p. 268is no life ſo pleaſant and delightful as the life of a Saint. The merry grigs, and jolly gallants of the world (whoſe ſinful mirth is worſe than madneſſe) will needs tell us, that godlineſſe makes men mopiſh and melancholy; that when once we ſalute Religion, we take our leave of all delight and conſolation; whereas indeed there never was true peace born, but it had purity for its parent. All other is ſpurious and illegitimate. But the world, like the Primitive Perſecutors, put Chriſtians into the skins of Beares and Buls, and then bait them, as if they were really ſuch. And the hand of the Devil is in all this, who like the Indians, maketh great fires to fright Mariners from landing at ſuch Coaſts as would be moſt for their comfort and contentment. Believe (Reader) the true and faithful Witneſſe, His wayes are wayes of pleaſantneſs, and all his paths are peace, Prov. 3.17. It is not ſanctity, but their want of it, or miſtake about it, which maketh them ſorrowfull.

It is confeſt Saints may be ſad; they doe not ceaſe to be men when they begin to be Chriſtians. It was in thy company (it may be) O ſinner: No wonder. Fiſh cannot p. 269ſport themſelves when they are out of their element. Birds do not ſing on the ground, but when they are mounting on high towards heaven. And probably their hearts were heavy out of compaſſion to thee, whom they obſerved to be haſtening to hell, and dancing merrily over the very pit or deſtruction and eaſeleſs miſery. Thou ſeeſt their ſorrows ſometimes, thine eyes may behold their tears, but thou doſt not ſee their joys, thy heart cannot conceive them.

Saint Auſt…ne relateth concerning an heathen that ſhewed the father his idol gods, ſaying, Here is my God, where is thine? and then pointing up to the Sun, he ſaid, Here is my God, but where is thine? I ſhewed him not my God, ſaith Auſtine, not becauſe I had none to ſhew, but becauſe he had no eyes to ſee him. Thus the joys of a Saint are inviſible to the wicked becauſe they are inward, ſpiritual joys, though they are joys unſpeakable and glorious. Auſtines confeſſ.

They have ſuch joy as thou art not to intermeddle with, Prov. 14.10. They have meat to eat which thou knoweſt not of. Their life is an hidden life, Col. 3.3. and p. 270their comforts are hidden comforts; their ſecret meals fatten their ſouls, and their bread eaten in ſecret how pleaſant is it?

The kingdom of God, which is this ſpiritual life, conſiſteth not in meats and drink, but in righteouſneſs, and peace, and joy in the Holy Ghoſt, Rom. 14.17. And beſides, it cometh not with obſervation, Luk. 17.20. the world taketh no notice of it. It doth not conſiſt in the laughter of the face, in the ſmiles of the brow, but in the tranquillity of the mind, ſolid contentment in the breſt.

Chriſt takes his Spouſe apart from the crowd of the world, and then gives her the ſweeteſt kiſſes, the deareſt embraces, yea her very fill of love. Many a loving viſit hath the Saint from his Saviour; when Chriſt came in at the backdoor, the neighbors neither ſaw when he came, nor when he went away. A true Chriſtian hath the moſt heart-chearing wine, though he hangs out no buſh, maketh no ſhew of it in the world; the wealthy Merchant that is worth thouſands, doth not cry his commodities up and down the City.

The parlor wherein the ſpirit of Chriſt entertains the Chriſtian, is an inner room, not next p. 271the ſtreet for every one that goeth by to ſmell the feaſt; the ſtranger doth not meddle with his joy, Prov. 14.10. Chriſt and the ſoul may ſit at ſupper within, Mr. Gurnal Arm. 2 part. pag, 343.and thou not ſee one diſh go in, nor hear the Muſick that ſounds ſo ſweetly in the Chriſtians ears. Perhaps thou thinkeſt he wants peace, becauſe he doth not hang out a ſign in his countenance of that peace and joy within. Alas poor wretch! may not the Saint have a peaceful conſcience with a ſolemn, yea ſad countenance, as well as thou and thy companions have a ſorrowful heart, when there is nothing but fair weather in your faces?

Whether they have the greateſt comfort or no, do thou judge. Sure I am, there are none in this world that have ſo much ground to be comfortable as they have. They have the moſt delightful company, they walk with God, they ſuppe with Chriſt; their fellowſhip is with the Father and Jeſus Chriſt his Son, which is the onelyonly good fellowſhip, 1 Iohn 1.3. They have the moſt delightful food; they eat of the bread that came down from heaven, and drink of that love which is better than wine.Pſal. 36.8▪Ps 36:8 They are abundantly ſatisfied with the fatneſs of Gods houſe, and made to drink of the rivers of his (own) pleaſures, p. 272and are bidden welcome, with eat, O friends, drink abundantly, O beloved. Theſe are exceedings indeed, but (if it be not their own fault) they have them often, beſides their every hours fare of a good conſcience which is a continual feaſt. They have the moſt delightful Muſick, they hear the joyful ſound of the Goſpel of peace, the glad tidings of pardon, adoption, ſalvation, and ſo may rejoyce in hope of glory; many a time ſurely their hearts are warmed, and their ears raviſhed at the hearing of the affection which Chriſt beareth to them, and the benefits he hath bought for them. They have the moſt delightful lodging; they lie all night between Chriſts arms, in the chamber of the great King; They have the richeſt mercies, the ſpecial love of the Father, the precious blood of the Son, and the divine graces of the ſpirit; when others have onelyonly the bleſſings of the footſtool, of the left hand, ſuch giftleſs gifts (as one calleth them) as may conſiſt with an eternal ſeparation from God; they have the mercies of the throne, of the right hand, the bleſſings of his own children, and ſuch as do accompany ſalvation. No wonder that they ſit under Chriſts ſhadow with great delight p. 273and his fruit is ſweet unto their taſte, Can. 2.3.

The child of God by vertue of a good conſcience, in the midſt of the waves of affliction, is as ſecure as that child which in a ſhipwrack was upon a plank with his mother till ſhe awaked him then ſecurely ſleeping, and then with his pretty countenance, ſweetly ſmiling, and by and by ſportingly asking a ſtroak to beat the naughty waves; at laſt when they continued boyſtrous for all that, ſharply chiding them as if they had been his play-fellows. O the innocency! O the comfort of peace of conſcience, Dr. Stoughton.

It is likely indeed that when they wander from Chriſt they may come home by weeping-croſs (as out-lying Deer are full of fear; and therefore tis obſerved ſeldom fat) but they run the waies of Gods commandments with enlarged hearts. And what ever be the cauſe of their ſorrow, whether their own ſins, or thine, or others, or the afflictions of the church, whatever it be, their mourning is better then the carnal mirth.

And this I dare undertake for them, that in their moſt diſconſolate condition, they ſhall not change with the moſt proſperous p. 274Prince in the world that is out of Chriſt. Alas, the comfort of a ſinner as it is but ſhort, like the crackling of thornes under a pot, ſo it is but ſhallow, skin deep at moſt, like a ſudden ſtorm of rain which wetteth the ſurface of the earth,Caeterae hilaritates non implent pectus, ſed frontem re…mittunt. Sen. epi. 23 but never ſinketh to the root; their joy may ſmooth the brow, but cannot warm the breaſt; their looks may be ſometimes lively, but their hearts are alwaies heavy; For there is no peace to the wicked ſaith my God, Iſa. 57.20. Their mirth is like ſome juicy plumbs which have ſtones with a bitter kernel. The ſtatelieſt and beſt accommodated houſes of unſanctified men,I is not the great cage that maketh the bird ſing, nor the great eſtate that bringeth real comfort. are but like the neſts of Waſps, where there may be curious combs, but no honey; many outward mercies, but no true inward mirth, no ſweetneſs: when the voice of joy and ſalvation is in the tabernacles of the righteous, Pſal. 118.15. They onelyonly have the ſtrong conſolations, Heb. 6.18. The joy unſpeakable and glorious, 1 Pet. 1.8. The peace of God which paſſeth all underſtanding, to garriſon their hearts and minds through Chriſt Jeſus, Phil. 4.7.

As they have more afflictions than others (the diſciple of Chriſt muſt take up his p. 275croſs) ſo they have more conſolations than others; and their ſoul comforts are not ſeldom the ſweeteſt when their bodily croſſes are greateſt (as the ſweeteſt Roſes grow neareſt the moſt ſtinking weeds) although the blind world ſee them not. As a man ſtanding, ſaith a Divine, upon the ſea-ſhore, ſeeth a great heap of waters, one wave riding upon the neck of another, and heareth loud roarings thereof, but though he ſeeth the waters, yet he doth not ſee the wealth, the infinite riches, that lye buried in them: So wicked men ſee the waters, the afflictions, the conflicts, but not the wealth, the comforts, the inward joy of the children of God.

Thirdly, as this ſpiritual life is the moſt honorable and comfortable, ſo it is the moſt profitable life: no calling bringeth in ſuch advantage as Chriſtianity; godlineſs is profitable unto all things, 1 Tim. 4.8. There is an univerſal gainfulneſs in real godlineſs. Plutarch telleth us that the Babylonians make above three hundred ſeveral commodities of the Palme-tree; but there are many thouſand benefits which godlineſs bringeth; no Merchant ever had his veſſels returned p. 276ſo richly laden, as he that tradeth heavenward.

Obſerve Reader, after the Apoſtles affirmation, his full confirmation of it. Godlineſs (ſaith he) is profitable unto all things; It hath the promiſe of this life, and that to come, i. e. It hath heaven and earth entailed on it; and therefore it muſt needs be profitable. It giveth the Chriſtian much in poſſeſſion, the promiſe of this life; but infinitely more in reverſion, the life that is to come.

The promiſes of God are exceeding great (for their quantity) and precious (for their quality) promiſes, and they all belong to a godly man, he is called an heir of the promiſes, Heb. 6.17. Whenſoever the tree of the Scripture is ſhaken, whatſoever fruit of thoſe precious promiſes falleth down, it falleth into the lap of a godly man. If at any time that box of coſtly ointment be broken, and ſendeth forth its fragrant ſent and vertue, it is to the refreſhment only of the Saints.

Godlineſs is profitable to thy ſelf; If thou art wiſe thou art wiſe for thy ſelf; and if a ſcorner thou alone ſhalt bear it, Prov. 9.12. The ſinner is no bodies foe ſo much as p. 277his own; the murdering peices of ſin which he diſchargeth againſt God, miſs their mark, but do conſtantly recoyle and wound himſelf. The Saint is no bodies friend ſo much as his own; others fare the better for his great ſtock of grace; but the propriety in all the comfort of all, and the profit by all is his own. It enables him to give away the more at his door, but how rich a table doth he thereby keep for himſelf?

Godlineſs is profitable for thy children: the juſt man walketh in his integrity and his children are bleſſed after him, Prov. 20.7. perſonal piety is profitable to poſterity, yet not of merit but mercy. Though grace come not by generation, but donation, and though God hath mercy on whom he will; yet the ſeed of the Saints are viſibly nearer the quickning influences of the ſpirit, then the children of others. When God ſaith, he will be a …od to the godly man, and his children. I believe he intendeth more in that promiſe for the comfort of godly parents, then moſt of them think of. Acts 2.36. Gen. 17.7. The children of believers are heirs apparent to the covenant of grace in their parents right; Godlineſs is profitable in p. 278proſperity; it giveth a ſpiritual right to temporal good things; a gracious man holdeth his mercies in capite, in Chriſt (that is his tenure) as Chriſt is a co-heir of all things, he being married to him by this ſpiritual life, is a co-heir with him; he enjoyeth earthly things by an heavenly title; and one peny enjoyed by ſpecial promiſe, is far more worth than millions which ungodly men enjoy by a general providence, as the beaſts of the field do their provender: It is godlineſs that cauſeth a ſanctified improvement of mercies. Grace alone like Chriſt turneth water into wine, corporal mercies into ſpiritual advantages. The more God oiles the wheels, the more chearfully and ſwiftly he moveth in the way to heaven; the more ſhowers of heaven fall down upon him, the more fruitful and abundant he is in the work of the Lord, as we ſee in that gracious King Iehoſophat, 2 Chron. 17.5, 6. The Lord eſtabliſhed the Kingdom in his hand, and all Iudah brought preſents unto him, and he had riches and honor in abundance; and his heart was lift up in the wayes of God. Mark, the more Gods hand was enlarged in bounty, the more his heart was enlarged in duty. The more highly God thinks of p. 279David, the more lowly he thought of himſelf, 2 Sam. 7.18. Outward mercies to a believer are a ladder by which he mounteth up nearer to heaven. Thus godlineſs like the Philoſophers ſtone, turneth iron and every thing into gold; but the want of this ſpiritual life cauſeth a curſed helliſh uſe of mercies; ungodly men like the ſpider ſuck poiſon out of thoſe flowers, out of which the Bees, the Saints ſuck honey. Their mercies are like cordials to a foul ſtomach, which do but increaſe the peccant humor. He feedeth on ſuch plenty that he ſurfeits himſelf, becauſe of their abundance, Job 21.7, 8, 9, to 14. Therefore they ſay unto the Almighty, Depart from us, for we deſire not the knowledge of thy wayes; like the Iſraelites, they make of the jewels which God giveth, a golden Calf and worſhip that in ſtead of God.

Godlineſs is profitable in adverſity; it maketh a Chriſtian like a Rabbit, to thrive the better in froſty weather. The child of God learneth the better for the rod; Before he was afflicted he went aſtray, but now he keepeth Gods word, Pſal. 119.67. Well may grace be called the divine nature, for p. 280it can bring not onelyonly light out of light, ſpiritual comfort and good out of outward good things, but alſo light out of darkneſs, good out of evil, gain out of loſſes, life out of death. It will like Sampſon, fetch meat out of the eater like the Oſtrich digeſt ſtones, like Mithridates fetch nouriſhment out of poiſon. When wicked men like Ahaz in their diſtreſs, ſin more againſt the Lord; as fire the more it is kept in, in an Oven, the more it rageth, ſo doth corruption; but godly men far otherwiſe are by the fire of affliction the more refined and purified for their maſters uſe.

Godlineſs is profitable to thee while thou liveſt; In doubts it will direct thee as a light to thy feet, and a lanthorn to thy paths; In dangers it will protect thee, by ſetting thee on high, and giving thee for a place of defence the munition of rocks; in wants it will ſupply thee by affording thee bread in the word, when thou haſt none on the boord; and money in the promiſe, 1 Tim. 4.8. (which is by thouſands the better) when thou haſt none in thy purſe; in thy pain it will eaſe thee; in diſgrace It will honor thee; in ſorrows it will comfort thee; in ſickneſs it will ſtrengthen, by cauſing thee p. 281to count the croſſes of this life as nothing, and unworthy to be compared to the pleaſures and glory which ſhall revealed; in all diſtreſſes it will ſupport thee, and make thee more then a conqueror over all, through him that loveth us, Rom. 8.37.

Laſtly, godlineſs will be profitable to thee when thou dieſt; death which is the terrible of terribles to others, will be the comfortable of comfortables to thee. Thou needeſt never fear ill news in thine ears, having Chriſt and grace in thy heart; others ſhall not be ſuch unſpeakable looſers by death, but thou ſhalt be as great a gainer.

When thou lieſt on thy death bed (where all thy friends and riches, and earthly comforts will fail thee) this ſpiritual life is the good part which ſhall never be taken from thee) Thou maiſt look upward, and ſee (as it were) God ſmiling on thee in the face of Chriſt, and hear him call to his angels to go and fetch thee his childe (who haſt been all this while at nurſe) home to the fathers houſe. Thou mayſt look downward on thy relations, and with much faith and chearfulneſs commit thy fatherleſs children to God, and bid thy weeping widdow truſt in him, p. 282who will be infinitely better to them than ten thouſand of the richeſt tendereſt fathers and husbands in the world. Thou maiſt look without thee into Scripture, and behold it as a garden full of ſweet flowers, comforting cordials, refreſhing, heart-reviing promiſes; and though it be an incloſure to others, its open and free to thee; thou maiſt pick and chooſe, cull and gather where thou pleaſeſt, and needſt not fear to be chidden. In the multitude of thoſe perplexing thoughts which at that time may be within thee. thou mayeſt finde choice comforts there to refreſh thy ſpirit. If thou look within thee, thou ſhalt not have thy conſcience like an unquiet wife frowning on thee, and ſcolding at thee; but thou ſhalt hear a little bird ſinging merrily and ſweetly in thy breaſt, Lord, Now letteſt thou thy ſervant depart in peace according to thy word, for mine eyes have ſeeen thy ſalvation.

How joyful maiſt thou leave thy deareſt wife, to go to thine infinitely dearer husband? How willingly maiſt thou forſake thy lovely children, to go to thy loving God and Father? How freely maiſt thou part with all thy friends, honors, and pleaſures, to go to the Congregation of the p. 283firſt-born, thoſe rivers of pleaſures, and eternal weight of glory! How chearfully maiſt thou bid adieu to nothing for all things, to ſtars and ſtreams (at beſt) for a full, immediate, eternal enjoyment of the Sun himſelf, of an immenſe Ocean of happineſs! With what a lively colour in thy face and true comfort in thy heart maiſt thou behold that pale-faced meſſenger death (the thought of whom though a far off is death to others) entering into thy Chamber, and coming up to thy bed-ſide, how heartily welcome maiſt thou bid him, as knowing that he cometh purpoſely to give thee actual poſſeſſion of fulneſs of joy, unſpeakable delights, a Kingdom of glory that is eternal in the heavens! O the gain of godlineſs, the profit of piety, ſurely the price of this pearl is ſcarce known in this world!

A Merchant will in a morning gain five hundred pound by a bargain, whereas poor people work hard a whole day for a ſhilling; ſuch a rich trade driveth the godly man; godlineſſe brings in thouſands and millions at a clap, when the moral and civil, yet unſanctified man may work hard, and yet earn but ſome poor buſineſſe, ſome outward p. 284bleſſing God may give them and his eternal wrath at laſt.

Now Reader, conſider, if here be not abundant encouragement for thee, preſently and diligently to labor for this ſpiritual life. Is it not the gainfulleſt calling that ever was followed, the richeſt trade ever was driven? Why doſt thou ſpend thy ſtrength for what is not bread, and thy labor for that which will not ſatisfie? Hearken to me, and eat thou that which is good, and let thy ſoul delight it ſelf in fatneſſe.

As Saul ſaid to his ſervants, Hear now ye Benjamites, will the ſon of Jeſſe give you fields, and vineyards, and make you all captains of thouſands, and captains of hundreds? 1 Sam 22.7. So ſay I to thee, hearken O friend, will a ſenſual fleſhly life give thee ſuch honor, as to be the ſon of the infinite God, ſuch comfort as to drink of the pure rivers of Gods own pleaſures, and will it make thee bold at death, and confident at judgement, an heir of heaven, and ſo happy in every condition? Can it do this? Can it give thee (as godlineſs can) ſo much in hand, and infinitely more in hope? If it can, I will give up my cauſe and leave thee p. 285to thy choice; but if it cannot, as doubtleſs thou art convinced, ſo (unleſſe thou art an Heathen among Chriſtians) why doſt thou labour ſo much and ſo eagerly for the pampering and pleaſing thy fleſh, for the food that periſheth, and ſo little and ſo lazily for this food, which will endure unto everlaſting life?

It was an excellent anſwer of one of the Martyrs, when he was offered riches and honors if he would recant; Do but offer me ſomewhat that is better than my Lord Jeſus Chriſt, and you ſhall ſee what I will ſay to you.

Reader, Could the world, or the fleſh, ſhew thee any thing that were equal, nay, that were but ten thouſand degrees inferior to Chriſt and godlineſs, thou mightſt have ſome colour for thy gratifying the fleſh, and unwillingneſs to walk after the Spirit; but when the diſproportion is ſo vaſt, that the one is not worthy in the leaſt to be compared with the other; when the difference is as great, as between a ſea of honey and a ſpoonful of gall; a whole world of pearles and a little heap of dirt; an heaven of happineſs and an hell of horror: Is it not unconceivable madneſs, and inexcuſable folly, p. 286to chooſe that life which is after the fleſh, and refuſe that which is after the Spirit?

Reader, if thou wouldſt be truly honorable in the eſteem of God himſelf, who is the fountain of all honor: If thou wouldſt have thoſe ſpiritual conſolations, which can warm the heart in the coldeſt night of affliction: If thou wouldſt be profitable to thy dear children, to thy own ſoul; be a reall gainer in proſperity, in adverſity, while thou liveſt, when thou dyeſt: If thou wouldſt when thy wealth, and friends, and fleſh, and heart ſhall fail thee, have God in Chriſt to be the ſtrength of thy heart, and thy portion for ever: If thou wouldſt in thy greateſt extremity, when thy ſoul ſhall be turned (naked of all earthly delights) out of thy body, eſcape the fury of roaring Devils, and unquenchable burnings: If thou wouldſt in that hour of thy miſery find mercy, and be received into the place of endleſſe bliſſe; then get this ſpiritual life, this true wiſdom, to fear God and depart from evil: Get wiſdom, get underſtanding, forget it not; above all thy gettings get wiſdom. Happy is the man that findeth wiſdom, and the man that getteth underſtanding: For the merchandiſe of it p. 287is better than the merchandiſe of ſilver, and the gain thereof than fine gold. She is more precious than rubies, and all the things thou canſt deſire are not to be compared to her. Length of dayes is in her right hand; and in her left hand riches and honor. Her ways are ways of pleaſantneſs, and all her paths are peace. She is a tree of life to all that lay hold upon her; and happy is every one that retaineth her, Prov. 3.13, 14, 15, 16, 17, 18.

ANd now, Reader, I have done this large Uſe of Exhortation, which is of ſuch infinite concernment to thy precious ſoul; but what thou wilt do, or what uſe thou wilt make of it, I know not. Could I have told what other holy bait to have laid, which had been more likely to have caught thy ſoul, it is probable I ſhould have la…d it. I appeal to thy conſcience, whether t…ere be not unſpeakable weight, and unqueſtionable truth, in the particulars which are laid down. Well what ſayeſt thou to them, and what effect have they wrought upon thee? Art thou reſolved through the help of heaven, ſpeedily p. 288and diligently to practice the directions, which I have from the Almighty God injoyned thee? Is it not a thouſand thouſand pities, that ſuch endleſſe, matchleſſe happineſſe ſhould be ſo gratiouſly offered by God, and ſo unworthily neglected by men! that an empty, periſhing world ſhould be ſo eagerly purſued, and heartily embraced, when the unſearchable riches in Chriſt, the Image of the bleſſed God, eternal weight of Glory, are baſely undervalued, and wretchedly deſpiſed! Good Lord, what teares of blood are ſufficient to bewail this monſtrous unthankfulneſs. Friend, if thou art truly reſolved to obey the counſell of God, thou wilt have cauſe to bleſſe that Providence which called me to this task; and I may rejoyce in thee, and thou in me, at the day of Chriſt. But if thou either delayeſt the work till thou art more at leiſure; or dallieſt about it, doing it as if thou didſt it not, I am ſure the greateſt wrong will be to thy ſelf; for behold thou ſinneſt againſt the Lord, and be confident, thy ſins will ſooner or later find thee out.

I come in the next place to my laſt Uſe, which will be of conſolation. If they who have Chriſt for their life, ſhall have gain by p. 289their death, what comfort is here to the new born Creature! Here is wine indeed to make glad the heart of every one that is holy. Reader, art thou ſanctified and alive in Chriſt? then thou art freed from all the miſery which is mentioned in the firſt Uſe, as the portion of the ungodly. I may ſay to thee, as Gryneus, when he had been reproving and threatening ſinners, would, turning to the Saint, ſay; Bone vir, hoc nihil ad te, Good man, all this is nothing to thee. Though they are loſers, thou ſhalt be a gainer by death. Come but with the mouth of faith, and thou mayſt ſuck much honey from this combe, thou mayſt draw much milk of conſolation from this breaſt; to thee to die ſhall be gain. Surely here is enough to ballaſt thy ſoul, and keep it ſteady, in the moſt tempeſtuous condition, and to ballance and weigh down the greateſt, the heavieſt affliction.

Hierom comforted the Hermite that was in a wilderneſſe ſad and penſive, Meditare coelum, & tam diu non eris in eremo.

If thou hadſt hope only in this life, thou wert of all men moſt miſerable; but becauſe thou haſt hope beyond this life, thou mayſt be of all men moſt comfortable.

p. 290Should ſuch a man as I fly? Nehem. 6.11. Should ſucha a man as thou fear, that art heir to a Crown, to a Kingdom? Luke 12.32. Fear not little flock, it is your Fathers pleaſure to give you a Kingdom. In thy greateſt loſſes this may ſupport thee, that death will be thy gain, by giving thee poſſeſſion of a life which will make amends for all. If an heathen could ſay, It is unbecoming a Roman ſpirit to cry out, I am undone, while Ceſar was ſafe; ſure it is more uncomely for a Chriſtian to complain, as if he were undone, when his ſoul is ſafe, his eternal eſtate is ſecure.

For thy help, I ſhall digeſt this Uſe into this method briefly:

Firſt to ſhew thee againſt what it is comfortable.

Secondly, wherein it is comfortable.

For the firſt: It is comfortable firſt againſt the oppoſition of the world; The world will hate thee, becauſe thou art not of the world, John 15.19. She is a Paradiſe to her children and lovers; but a Purgatory to aliens and ſtrangers. Whilſt thou art in the ſtormy ſea of this world, thou art a p. 291ſhip bound for the Streights. He that goeth towards the Sun, ſhall have his ſhadow following him; but he that goeth from it ſhall have it flie before. He that goeth towards the Sun of Righteouſneſſe ſhall be ſure to have theſe ſhadows, theſe afflictions at his heels.

Infinite Wiſdom ſeeth fit to imbitter the breaſts of the creatures to wean thee from them. Trouble upon earth is one legacie which thy Saviour hath left thee: In the world ye ſhall have trouble, John 16. ult. The Souldiers were to have his garments. Joſeph was to have his body. His Father was to have his ſoul. He had his croſſe left, and that he bequeaths to his Diſciples. But be of good chear, he did not only leave thee his croſſe, but hath alſo made thee heir to a Crown.

He never lookt over the threſhold of Heaven,Biſh. Hall, Heaven upon e…rth, Sect. 14. that cannot more rejoyce that he ſhall be glorious, than mourn in preſent that he is miſerable.

Oppoſe thy future felicity to thy preſent miſery, thy happineſſe at death to the hardſhips thou meeteſt with in life; thi… will be the way to counterpoiſe the temptation, and to keep thee from fainting in tribulation, p. 292whilſt thou lookeſt not at the things which are ſeen, which are temporal, but at the things which are not ſeen, which are eternal, 2 Cor. 4.

I have read of one Giacopo Senzaro an Italian, who having been long in love, and much croſſed about his match, filled a pot full of black ſtones, only one white ſtone among them, and being asked the reaſon, anſwered, There will come one white day (meaning his marriage day) which will make amends for all my black dayes. So whatſoever poverty, nakedneſſe, hunger, cold, pain, ſhame, loſſes thou undergoeſt here in this world, how many ſoever thy black dayes are of trials and troubles, of perſecutions and oppoſition, thou mayſt ſay, there is one white day of death, one long day of eternity coming, which will make amends for all.

It was a brave ſpeech of Luther, when he was demanded, where he would be when the Emperor ſhould with all his forces fall upon the Elector of Saxonie, who was the chief Protector of Proteſtants? He anſwered, Aut in coelo, aut ſub coelo, either in heaven, or under heaven.

Why ſhouldſt thou be diſcouraged at any p. 293loſſe, conſidering thou haſt a treaſure in heaven, a more enduring ſubſtance? At any diſgrace, conſidering thou art heir to a Crown of glory? At any pain or ſorrow, when thou art entitled to fulneſſe of joy and pleaſures for evermore?

No ſtorm ſhould diſquiet thee, that ſhall ſhortly enjoy an everlaſting calm. What a pitiful thing was it, that Alexander, that was Lord almoſt of the world, ſhould be troubled that Ivy would not grow in his garden at Babylon? And is it not a poor thing for thee, that art a Child of God, the Spouſe of Chriſt, the Temple of the Spirit, an Heir of the moſt glorious, rich, and delightful Kingdom that ever was, to lie whining and pining if thy head do but ake, or thy eſtate decreaſe, or thy friend forſake thee? For ſhame remember who thou art, and to what thou art called, and ſay as the Martyr, Hold out Faith and Patience, your work is almoſt at an end: Thou ſhalt ere long leave this world, and all its evils, and go where there is neither ſorrow nor ſin; and indeed there can be no affliction there, becauſe there wilbe no corruption there, which is the original of all miſeries. As there cannot be any thunder or lightning in the p. 294upper Region, becauſe the vapours, which are the materials of it, cannot aſcend ſo high: So becauſe no unclean thing can be there, therefore no ſorrow, no ſuffering, can be there.

How may this comfort thee? Baſil tels us,Baſil foreign. how the Martyrs that were caſt out naked in a winters night, being to be burned the next day, ſolaced their ſouls with theſe words; Sharp is the cold, but ſweet is Paradiſe: Troubleſome is the way, but pleaſant ſhall be the end of our journy: Let us endure cold a little, and the Patriarchs boſome ſhall ſoon warm us: Let our feet burn a while, that we may dance for ever with Angels.

2. It is a comfort againſt the temptations of the Devil. Whilſt thou liveſt in this world, thou art liable to his wiles. If thou wilt go to heaven, ſo boundleſs is his malice, that he raiſeth all the powers of hell againſt thee, and forceth thee to fight every foot of the way. He is the ſtrong man that hath full poſſeſſion of carnal unregenerate ones, and therefore all is at peace with them. Matth. 12. What need a Captain bend his Forces againſt a Town which hath delivered p. 295up it ſelf into his hands? What need he plant his Canons and batteries againſt theſe gates which are already ſet open to him? This Gaoler doth not trouble himſelf much about thoſe priſoners which are faſt in his dungeon, with his irons on their legs, and are led captive by him at his will, 1 Tim. 2.26. But for thee who haſt by the help of Chriſt broken priſon, and in part got out of his power, he raiſeth all the Country with Hue and cry to bring thee back to thy old place of bondage. But be comforted, Chriſt hath conquered him already in his own perſon as thy head; is daily conquering him in thee his member by his Spirit; and will ſhortly cruſh him fully under thy feet, Rom. 16.20.Paraeus in loc Some refer that ſhortly to the day of judgement, which will come ſhortly, and wherein Satan ſhall be utterly cruſhed under all the Saints feet for ever. And it is as true of the day of death, in reference to every particular Saint. As when a man dyeth, all thoſe vexatious law-ſuits, with which he was before moleſted, do ceaſe: So when the believer dyeth, all thoſe falſe actions which Satan had commenced againſt him in the court of his conſcience, and all that inward trouble which did ariſe thereupon do all ceaſe.

p. 296It is no bad ſign now, O Chriſtian, (if thou reſiſteſt) that thou art aſſaulted by the wicked one. A Theif will not break into an houſe that is empty. A Pirate will not fight but for ſome conſiderable prize. A Father will not ſeek to deſtroy his own Children. Temptation is no ſign of Gods hatred but of the Devils: But let this be thy ſolace, that within a few dayes thou ſhalt be at reſt, not only from thy own labours, but alſo from Satans ſnares and ſuggeſtions. God doth thee much good by them now; the noiſe of thoſe guns cauſeth the Conies to haſten to their burrowes, and the Birds to their places of refuge. The more the tops of ſound trees are ſhaken with the wind, the more deeply their roots are fixed in the earth: the more eagerly Satan followeth thee, the faſter thou flieſt, and the cloſer thou clingeſt to Jeſus Chriſt. But God will do thee the greateſt good without them; and when that ſhall be, thou ſhalt be wholly freed from them. Since the Devils were caſt out of Heaven, we read of their being ſometimes in the Sea, Matth. 8.33. ſometimes in the Earth, Job 1.7. and ſometimes in the Air, Eph. 2.3. and they are called Principalities and ſpiritual wickedneſſes in p. 297high places, Eph. 6.12. but never in Heaven. They aſpire to get as high as they can, but they can get no further than the Air; Satan and his Angels find no more place in heaven, Rev. 12.8.

Now what comfort is this, O Chriſtian, that thou ſhalt ſerve the Lord without diſtraction, without temptations?

3. It is comfortable againſt the corruptions of thine own heart. What is it now that is thy greateſt ſorrow? Is it not thy ſin? Theſe are the weights which hang on the clock of thy heart, and will not ſuffer it to reſt day or night. Well, rejoyce in hope; at death all theſe Achans, which are the troublers of thy peace, ſhall be ſtoned to death; all theſe Jonahs, which cauſe ſuch ſtormes in thy ſoul, ſhall be caſt over-board; all theſe Hamans which ſeek the ruine of thee and thy people, ſhall be executed.

Now it is thy great care in every Ordinance to kill thy ſins. Doſt thou not like Joab ſet the Uriah of thy beloved luſt in the fore-front of every duty, and retire from it out of pious policy, that it may be ſlain? And when at any time it pleaſeth the Captain of thy ſalvation to ſend the ſupplies of p. 298his Spirit, and wound mortally thy corruption, that it lyeth gaſping and dying before thee; doſt thou not look up to Chriſt and ſay (as Cuſhi to David concerning dead Abſalom) Would to God, that all the enemies of my Lord the King, and all that riſe againſt thee to do thee hurt were as that young man is. Lord, that all my ſins might drink of the ſame cup, and be ſerved the ſame ſauce. Bleſſed be the Lord my God, which hath avenged me this day of mine enemy. If God ſhould thruſt the knife of mortification up to the haft, in the very hearts of all thy ſins, that thou couldſt ſee thy pride, diſtruſt, unthankfulneſſe, hardneſſe of heart, and every corruption in a goar-blood, fetching their laſt breath, would it not be a lovely ſight to thee? Wouldſt thou not look upon it, with as much content as Hannibal did upon a pit full of the blood of men, when he cried out, O beautiful ſight?O formoſum ſpecta culum! Or as that Queen, that cried out, when ſhe ſaw her Subjects lie dead before her eyes, The goodlieſt tapeſtry that ever ſhe beheld? At death all this ſhall be done for thee. One touch of Jeſus Chriſt at death will quite dry up that iſſue of corruption. Death will give thee a Writ of eaſe from all thoſe weights and ſins which p. 299do ſo eaſily beſet thee. Thou ſhalt be without fault before the Throne of God, Rev. 14.5.

Will it not indeed be a brave world with thee in the other world, when thou ſhalt have as much holineſs as thy heart can wiſh or hold? If God ſhould grant thee ſuch a requeſt upon earth, that thou ſhouldſt have as much of his Image and of his Spirit as thou couldſt deſire, wouldſt thou not think thy ſelf the happieſt man alive? I am confident thou wouldſt; and alſo that nothing leſſe than perfect purity would be thy prayer. Well, death will help thee to this; When I awake I ſhall be ſatisfied with thy likeneſſe, Pſal. 17. ult.

Now thou haſt enough to ſtay thy ſtomack, but then thou ſhalt have a full meal. When the Iſraelites went out of Egypt towards Canaan, there was not one feeble perſon among them. When the Chriſtian entereth into the true Canaan, he that is feeble among them at that day ſhall be as David, nay as the Angel of the Lord before him.

When thy frame of nature ſhall be ruined, thy frame of grace ſhall be perfected, and raiſed to the height of glory.

p. 3004. It is comfortable againſt thy diſſolution. To thee to die is gain; death will be thy paſſage into eternal life. Thou needſt not fear death as a foe, it will be one of thy beſt friends. How did this hope of happineſſe at death hold up the Martyrs heads above water, and carry them through thoſe boiſtrous waves of violent and cruel deaths, with the greateſt ſerenity and alacrity of ſpirit.

Xenophon.Ageſilaus King of Sparta uſed to ſay, that they which live vertuouſly, are not yet bleſſed perſons, but they had attained true felicity who died vertuouſly.

What is there in death, that thou art ſo afraid of it? Wilt thou fear a Bee without a ſting? Doſt thou not know it had but one ſting for Chriſt and Chriſtians, and that was left in Chriſt the head; whereby now, though it may buz and make a noiſe about their ears, yet it can never ſting or hurt the members. The waters of Jordan, though tempeſtuous before, yet were calm and ſtood ſtill when the Ark was to paſſe over.

If thou hadſt been baniſhed many years from thy dear Relations, whom thou lovedſt as thy own ſoul, and from thy rich poſſeſſions p. 301and comforts which might have made thy life pleaſant and delightful, into a place of bondage, a valley of tears, a priſon where thy feet were fettered with irons, and thy face furrowed with weeping:Mors non vitamrapit, ſed reformat. Prudentius. wouldſt thou be afraid of a meſſenger that came to knock off thy ſhackles, and fetch thee out of priſon and carry thee to thoſe friends and comforts? And why art thou afraid of death, which cometh to free thee from thy bondage to Satan, ſin, and ſorrow; and to give thee preſent poſſeſſion of the glorious liberty of the ſons of God? Art thou afraid to be rid of thy corruptions? of Satans temptations? of the worlds perſecutions? Art thou afraid to go to …aints, where are no ſinners, to Chriſt without his croſs, to the full immediate eternal fruition of the bleſſed God? then why art thou afraid to dye, and doſt not rather deſire to be diſſolved and to be with Chriſt; knowing that while thou art preſent in the body, thou art abſent from the Lord? 2 Cor. 5.6.Calvin in loc. J…el was offended at one that in h s ſickneſs prayed for his life. Well the beſt of it is, thou art more afraid then hurt.

It is well obſerved by a judicious expoſitor, that the Periphraſis of death, mentioned John 13.1. where it is called a departing p. 302out of the world and a going to the father, doth belong to all the children of God; it is to them but a going out of the world to their dear and loving father. And queſtionleſs this was that which made the Saints ſo deſirous of death. Baſil when the Emperors Lieutenant threatned to kill him, ſaid, I would he would, for then he would quickly ſend me to my father, to whom I now live, and to whom I deſire to haſten. Calvin in his painful ſickneſs was never heard to complain, but often lifting up his eyes to heaven to cry out, How long Lord! How long Lord!

Plutarch. in vit.It is reported of an heathen, Epaminondas, that when he was wounded with a dart (at Mantinea in a battel againſt the Lacedaemonians) and told by the Chirurgions that when the dart was drawn out of his body,Dicique beatus Ante obitum nemo, &c. he muſt needs dye, he called for his Squire, and asked him Whether he had not loſt his ſhield?Non eſt timendum quod nos liberat ab omni timendo. Tertull. he told him no; whereupon he bade them pull out the dart, and ſo died. Surely Chriſtian, thou haſt more cauſe to dye with courage, when thou haſt not loſt thy God, nor thy ſoul, nor any thing that was worth the keeping.

p. 3035. It is comfortable againſt the death of thy friends, and relations which dye in the Lord. To dye is gain; if it be their gain, why ſhould it be thy grief? nature will teach thee to mourn, but grace muſt moderate that mourning. We may water our plants, but muſt not drown them. We may ſorrow, but not as they which have no hope, leaſt we ſin.

When Anaxagoras was told that both his ſons were dead, he boldly anſwered the meſſenger, I knew that I begat mortal creatures.

The people were enraged and perplexed at the death of Romulus, but were afterwards quieted and comforted with the news which Proculus brought, That he ſaw him in glory riding up to heaven. So when thou art ſorrowing for the death of thy child or husband, or father, or mother, or brother, or ſiſter, that ſleep in Jeſus, thou ſhouldſt hearken to the news which faith brings, that it ſaw them filled with joy, mounting up to heaven, and there enjoying rivers of pleaſures and a weight of glory; and ſurely if after ſuch news thou ſhouldſt continue weeping, it ſhould be for joy.

Friend, this text containeth choice ſweet p. 304meats for thee to feed on, at the funeral of thy deareſt godly friend.

Lugeatur mortuus, ſed ille quem gehenna ſuſcipit, quem Tartarus devorat. Hier.I ſuppoſe if thy relation died out of Chriſt, thou haſt not a little cauſe of ſorrow; and probably that was the ſharp edge of the ſword, which wounded the ſoul of David for the death of Abſolom, that he died in his ſins; his fear was that his ſon died not only in rebellion againſt the father of his fleſh, but alſo againſt the father of ſpirits. But when thy relation dyeth in the Lord, thou haſt ſurely more cauſe to rejoyce that thou ever hadſt ſuch a friend, or relation, who ſhall to eternity be employed in the chearful glorifying and beatifical viſion of God, then to mourn that thou haſt loſt him for a little time. It was a memorable ſpeech of William Hunters mother, when her ſon was to dye a violent death (for he ſuffered Martyrdom under Bonner) I am glad (ſaith ſhe) that ever I was ſo happy as to bear ſuch a child that can find in his heart to loſe his life for Chriſt; and then kneeling down on her knees, ſhe ſaid, I pray God ſtrengthen thee my ſon to the end; I think thee as well beſtowed as any childe that ever I bore.

Take the counſel of the ſpirit not to ſorrow p. 305as others, which have no hope; and know this for thy comfort, that thoſe which ſleep in Jeſus will God bring with him; for the Lord himſelf ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, and with the trump of God, and the dead in Chriſt ſhall riſe firſt; then 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 ſhall we ever be with the Lord; wherefore comfort one another with theſe words, 1 Theſſ. 4.13. to the end.

I ſhall ſhew thee farther in what reſpects it is comfortable, and then conclude.

1. It is comfortable if thou conſidereſt the excellency of this gain; as David ſaid of Goliahs ſword, ſo I may of this gain of a Saint by death, There is none like it.In hiſt. Eccleſ. Nicephorus tells us of one Agbarus a great man, that hearing ſo much of Chriſts fame, by reaſon of the miracles that he wrought, he ſent a Painter to take his picture, and that the Painter when he came was not able to do it, becauſe of the radiancy and divine ſplendor which ſate on Chriſts face; whether this be true or no, I leave to the author; but without controverſie, there is ſuch a p. 306radiancy on the glorified head and members in heaven that none can conceive it, much leſſe deſcribe it.

There are three things which will ſpeak a little how great the gain of every godly man is by death.

1. The fore-taſtes of it do ſhew that it is excellent; Saints here have the firſt fruits, Rom. 8.23. and they do ſpeak what the harveſt will be.

The Jewiſh Rabbies report that when Joſeph in the years of plenty had gathered much corn in Egypt, he threw the chaffe into the river Nilus, that ſo flowing to the neighbor Countries, they might know what abundance was laid up for themſelves and others. So God is pleaſed that we might know the plenty in heaven, to give us ſome ſign, ſome taſte of it here upon earth. He enableth us to conclude, if his wayes are wayes of pleaſantneſs, how pleaſant will the end be? If his people have ſongs in their pilgrimage, in their baniſhment; ſurely they have Halelujahs in their Country, in their fathers houſe. If there be ſo much goodneſs laid out upon p. 307them in this valley of tears, how infinite is that goodneſs which is laid up for them in the maſters joy?

Chriſtian, Didſt thou never taſte and ſee that the Lord is gracious? Didſt thou never in thy cloſet enjoy fellowſhip with the father, and with Jeſus Chriſt his Son? Didſt thou never find one day in Gods Courts, nay one hour, better then a thouſand elſewhere? Did the Lord Jeſus never call thee aſide from others, and carry thee into his banqueting-houſe and cauſe his banner over thee to be love? Did he never kiſs thee with the kiſſes of his lips, and embrace thee in his deareſt arms? Haſt thou not ſometimes ſeen the ſmiles of his face, and found them better then life? And hearing his voice, known thy heart-burning towards him with love? Doſt thou not remember at ſuch a time he took thee up into his Chariot, and gave thee a token for good, ſhewing thee a glimpſe of thy future glory, ſolacing thy ſoul with a ſenſe of his favour, raviſhing thy heart with hopes of thy eternal happineſs, when thou didſt wonder exceedingly at the creatures emptineſs, and befool p. 308thy ſelf for doting ſo much upon nothing, when thou didſt ſee ſin in its oppoſition and contrariety to the divine nature, and thy own welfare, and didſt curſe thy luſts with the moſt bitter curſes, whereby thou had offended ſo gracious a Lord; when thou didſt behold the Lord Jeſus in all his embroydery and glory! O how lovely was he in thine eyes! how ſweet was he to thy taſte! how precious was he in thy eſteem! how cloſely was thy ſoul joyned to him! how largely was thy ſpirit drawn out after him! how earneſtly didſt thou deſire to be ever with him! when thou thoughteſt what joy is there in being with Chriſt, if there be ſo much in Chriſts being with me! How happy are they that enjoy the fountain, if ſome ſmall ſtreams are ſo pleaſant! when thou ſaidſt, Maſter it is good to be here, Let us build a tabernacle! My ſoul is filled with marrow and fatneſs, and my mouth ſhall praiſe thee with joyful lips. One thing do I deſire of the Lord, that I may dwell in the houſe of the Lord for ever & ever. This is the foretaſte of glory, by this thou maiſt conceive what heaven will be. As Fulgentius when he beheld the beauty and bravery, the glory and gallantry of Rome cryed out, p. 309If earthly Rome be ſo glorious, how glorious is heavenly Rome! Si talis eſt R ma terreſtris, quatis eſt Roma coeleſtis!ſo thou mayſt gather, if thou haſt ſo much joy when thou haſt heaven onelyonly in hope, what joy ſhalt thou have when thou ſhalt have it in hand!

If the ſeed-time be ſo joyous, how great will the joy of harveſt be! If the promiſe can ſtay one that is ready to die, ſurely the performance will be better then life from from the dead.

If Jeruſalem below be paved with Gold, then queſtionleſs Jeruſalem above is paved with Pearl.

2. The price paid for it, ſpeaketh the excellency of it; where there is honeſty and righteouſneſs in the ſeller, and wiſdom in the buyer, there the price of a thing will ſpeak its worth. Now here there was infinite righteouſneſs in God the ſeller, and the treaſures of wiſdom and knowledge in Chriſt the purchaſer; therefore the price laid down for heaven will ſpeak the excellency of it: If the price were very great, the place muſt be very glorious.

Heven is called the purchaſed poſſeſſion, Eph. 1.14. becauſe it was bought with the blood of the Son of God. Reader, wonder p. 310at this price, and at this place, We are bold to enter into the holieſt by the blood of Jeſus, Heb. 10.19.

When thou heareſt of a purchaſe on earth that coſteth a hundred thouſand pound, or a million, wouldſt not thou preſently conclude, Surely that muſt be an incomparable ſeat for delight! what pleaſant Springs! what ſtately rooms! what curious contrivances! what unheard of excellencies muſt be there! without queſtion all things imaginable for riches, glory, and comfort. But when thou readeſt in Scripture of a purchaſe which coſt the blood of God (to which all the wealth in the world is as dirt, as nothing) ſit down and conſider what an houſe, what an heaven that muſt be, if thou conſidereſt God did infinitely love his Son, and was not ſo prodigal of his blood, as to let one drop more be ſhed then heaven was worth.

Beſides canſt thou think that the Lord Jeſus would humble himſelf to ſuch a contemptible birth, live ſuch a miſerable life, dye ſuch a lamentable painful death, to purchaſe low mean things or any thing leſs then eminent, excellent, unſpeakable, unconceivable happineſs?

p. 3113. The titles given to it do abundantly ſpeak the excellency of it. The holy men of God do as it were ſtrive for expreſſions and words to ſet out the glory, richneſs, joy, magnificence of this gain.

To the weary, it is reſt, Iſa. 2.57. Rev. 14.13. To the hungry, it is hidden manna, Rev. 2.17. To the thirſty, rivers of pleaſures, Pſal. 36.8. To the ſorrowful, the joy of the Lord, Mat. 25.21. Fulneſs of joy, Pſal. 16. ult. To the diſgraced, Glory, Rom. 8.18. A crown of glory, 1 Pet. 5.4. A far more exceeding and eternal weight of glory, 2 Cor. 4.17. To them that walk in darkneſs and ſee no light, it is the inheritance of the Saints in light, Col. 1.12. To them that are dying, it is life, Coloſ. 3.3. yea eternal life, John 10.28. It is a kingdom, Luk 12.32. A kingdom that cannot be ſhaken, Heb. 12.28. Where all the inhabitants are Kings and Queens, Rev. 1.5. with palms and ſcepters in their hands, Rev. 7.9. crowns on their heads, Iam. 2.5. ſitting on thrones, Rev. 3.21. and ſhall reign with Chriſt for ever and ever, Rev. 22.5.

It is a being in Abrahams boſom, Luk. 16.22. A being with Chriſt, Phil. 1.23. A being ever with the Lord, 1 Theſſ. 4.17. A ſeeing God as he is, 1 Iohn 3.2. A ſeeing p. 312God face to face, a knowing God as we are known of God, 1 Cor. 13.12. And many more expreſſions doth the ſpirit of God uſe to deſcribe the excellency of the Saints happineſs; and why in ſuch variety of phraſes, but to aſſure us that whatſoever is requiſite or deſirable in order …o happineſs it is there? the holy Ghoſt doth gather as it were a poſie of the moſt ſweet beautiful pleaſant choice flowers that grow in the whole garden of this world, and telleth us, this is heaven. Do but abſtract all the imperfections that attend the riches, and honor, and pleaſures of earthly kindoms, and they may be dark reſemblances that ſhadow out the glory and excellency of the heavenly kingdom. The Philoſophers could ſay, That happineſs muſt conſiſt in ſuch a ſtate wherein was an aggregation of all good things: So that though a man had all good things, and wanted but one, he could not be called an happy man; therefore in Scripture the Hebrew word for happineſs is in the plural number,M…. Anthony Burges on Ioh. 172. becauſe not twenty or fourty things can make a man happy, but there muſt be all good things; and for this reaſon the holy Ghoſt uſeth ſuch variety of reſemblances to repreſent this bleſſedneſs, to ſhew p. 313that it hath all deſireable good things.

Reader, when thou art feeding on all thoſe glorious deſcriptions of heaven that are ſet before thee on the table of the Scripture, do not ſwallow them all together, but chew them ſeverally, and thou maiſt get much ſpiritual nouriſhment out of them. As for example, It is called the joy of thy Lord, or the Maſters joy, Mat. 25.21. Now what joy muſt that be? What infinite unconceivable joy hath the bleſſed God, the fountain of all joy, and the God of all conſolations! Thou ſhalt partake of the very ſame joy according to thy capacity; Thou ſhalt ſit at the ſame table, drink of the ſame cup, and feed on the ſame dainties with his Majeſty. Can it then enter into thy heart to imagine either the pureneſs or fulneſs of thy Lords joy? Is not the beſt joy of the ſervants on earth ſorrow, and their greateſt mirth mourning, to the Maſters joy in heaven? Enter thou into the joy of thy Lord; a joy too big to enter into us, we muſt enter into it. A joy more meet for the Lord then the ſervant; yet ſuch a Lord do we ſerve as will honor his ſervants with his own joy.

Again, it is called a City whoſe builder p. 314and maker is God, Heb. 11.10. Hence thou maiſt gather, That ſtructure muſt be beautiful indeed which hath ſuch a builder; what a glorious fabricke muſt that be which hath ſuch a workman as he is, who hath infinite richneſs to adorn, infinite bounty to beſtow, and infinite power to erect? what a City muſt that be? If poor mortals can ſet up ſuch ſtately buildings, what a place, what a palace muſt that be, whoſe builder and maker is God?

Beſides, it is called the fathers houſe; here I might expatiate, and tell thee, that great Princes have great ſeats often for their ſervants, but they have glorious ones indeed for themſelves; In their own houſes they manifeſt all their wealth and worth, their bounty and bravery, their honor and magnificence. What an houſe then hath the King of kings for his manſion houſe? If the ſeveral excellencies of all the Princes palaces in the world were united in one, ſuppoſe it had the foundations of marble, the floors of pearl, the cielings of wrought gold; all the varieties of Babel, the glory of Solomons houſe, the richneſs of the temple at Jeruſalem; ſuppoſe it had the ſtatelieſt rooms, the pleaſanteſt muſick, the greateſt p. 315dainties, the richeſt furniture, that this inferior world could afford; ſuppoſe all the choice perfections of the whole creation here below, were extracted, and the quinteſſence of them all beſtowed upon it, yet after all this it would be but like an houſe of dirt made by children, in compariſon of the fathers houſe, of that houſe not made with hands but eternal in the heavens. But Chriſtian, I leave theſe titles to be conſidered and enlarged in thy own meditations.

Secondly, it is comfortable if thou conſidereſt the certainty of it. It is not onelyonly excellent but certain; though it were never ſo excellent, yet if it were not certain, it would be but little comfort; but know to the joy of thine heart, that as heaven is a place of unſpeakable excellency, ſo thy enjoyment of it (O new-born creature) is of unqueſtionable certainty. It is worthy our admiration, how many wayes the moſt high God (out of condeſcention to our capacities and compaſſion to our infirmities) doth confirm and enſure this gain by death to believers.

1. By his promiſe, Luk. 12.22. Fear not little flock, it is your fathers pleaſure to give you p. 316a kingdom. So Ioh. 3.16. Now all the promiſes of God are yea and amen, 2 Cor. 1.20. They as good as performances. Not one good thing faileth of all the good things which the Lord promiſeth, Joſh. 23.14. But mark (friend) one place for many, Tit. 1.2. In hope of eternal life which God that cannot lye hath promiſed; …ods people are a people that will not lye, Iſa. 63.8. but God is a God that cannot lye; it is impoſſible for God to lye. Every lye proceedeth either from weakneſs, or from wickedneſs. Some are weak; they would be as good as their words, but cannot; others are wicked; they can be as good as their words but will not. Neither of theſe can be charged on the bleſſed God; he is able to perform his promiſe, for he is the almighty God, Gen. 17.1. I know that thou canſt do all things, ſaith Iob, Iob 42.2. Omnipotency never met with a difficulty too hard for it: the promiſes of …od will eat their way through all the Alps of oppoſition, becauſe he is a …od of infinite power; and as he is able, & free from weakneſs, ſo he is righteous & holy, & ſo free from wickedneſs; There is no unrighteouſneſs in him, Pſa. 92. ult. He is light & in him is no darkneſs at all, 1 Io. 1.5. There is not the leaſt ſpot in this Sun; His truth reacheth unto the heavens, and his faithfulneſs is above the clouds.

p. 3172. By an oath God hath confirmed it,Omnia verba Dei ſunt juramenta quoad certitudinem, ſaith Philo; ſed infirmatatis noſtrae cauſa ut ſi non credamus De… promittenti, credamus ſaltem pro noſtra ſa…us… juranti. Hebr. 6.17, 18. Wherein God willing more abundantly to ſhew unto the Heirs of promiſe the immutability of his counſel confirmed it by an oath; that by two immutable things, in which it was impoſſible for God to lye, we might have ſtrong conſolation. Thou wouldſt take the word of a good man, and wilt thou not take the word of a God? But wonder at his goodneſſe; he tendereth further ſecurity by his oath, nay by the greateſt oath imaginable; having no greater to ſwear by, he ſware by himſelf, Hebr. 6.16.

3. By his Seals; we have the broad Seal of Heaven, the Seals of the Covenant, to confirm this to us: The Sacraments are ſeals of the Covenant of Grace, Rom. 4.11. And we have the privy Seal of the Spirit, Eph. 4.30. So that if the hand and ſeal of a God will do it, Heaven is enſured to all that are ſanctified.

4. By an earneſt, that makes a bargain ſure: Who hath ſealed us, and given the earneſt of the ſpirit in our hearts, 2 Cor. 1.22.

When Chriſt went from us, he left his Spirit with us, to aſſure us, that he would p. 318come to us; and took our fleſh with him, to aſſure us, that we ſhall come to him.

5. By firſt fruits, Rom. 8.23. which did aſſure the Jews of their harveſt.

6. By the death of Chriſt. Heaven is given to the holy by teſtament, by Will; John 17.24. Father, I will (ſaith the then dying Saviour) that they whom thou haſt given me, be with me where I am, that they may behold my glory. Now becauſe a Teſtament or Will is of no force whilſt the Teſtator liveth, therefore Chriſt died to make his Will valid, Hebr. 9.16, 17.

Thirdly, it is comfortable if thou conſidereſt the eternity of it. Though it were never ſo excellent and certain, yet if it were for a ſhort time only, it would afford but little comfort. Nay, the greater our joy were in the poſſeſſion of it, the greater our ſorrow would be in our ſeparation from it. The very thought of ever loſing ſuch incomparable happineſs would be a deep wound to a Chriſtians heart, and without queſtion abate much of his joy whilſt he did enjoy it. Nothing leſſe than eternity can perfect the Saints felicity; And lo here it is; thy gain is not only of unſpeakable excellency, and unqueſtionable certainty, but alſo durable even unto eternity.

p. 319The pleaſures of the Saints are for evermore, Pſ. 16. ult. The pleaſures of the wicked on earth are like a ſtanding pool quickly dried up by the ſcorching heat of Gods wrath, leaving nothing behind, ſave the mud of vexation: But the pleaſures of the godly in heaven are rivers of pleaſures, running over, and running ever, becauſe they flow from the fountain of living waters.

The joy of the ſinner is like the crackling of thorns under a pot; it may make a buſling noiſe, but quickly goeth out; but the joy of a Saint will be like the fire upon the Altar, which never goeth out day nor night: Their joy ſhall no man take from them, John 16.

The glory of a Chriſtian there, will be an eternal weight of glory: the ſhame of a Chriſtian here is tranſitory, like a cloud upon the face of the Sun, which will ſoon be ſcattered; and the honor of a graceleſs man here is ſhort like a fleeting ſhadow;**Tacitus as Sejanus was one day adored like a God, and a little after with the greateſt ignominy committed to the Goal. But the honor of a Chriſtian there, is an eternal noon-tide of glory; heaven is an everlaſting home to the Saints, Luke 16.9. 2 Cor. 5.1. when their earthly tabernacles are diſſolved, they enjoy the building p. 320of God, an houſe not made with hands, but eternall in the heavens.

They enjoy the ſociety of the good for ever; they ſit down with Abraham, Iſaac, and Jacob in the kingdom of heaven, Mat. 8.11. Standing is a poſture of going, or at leaſt of but ſtaying little; but ſiting is a poſture of ſtaying long. They ſhall enjoy God for ever; they ſhall ever be with the Lord, Angels in the Syrisck have their name from a word wh ch ſignifieth face, becauſe …t is their honor and office alwa es to behold Gods face.1 Theſſ. 4. ult. The Saints ſhall in heaven be like Angels, Mat. 22.30. Now Angels always behold the face of their Father, Matth. 18.10. Now God ſometimes ſheweth himſelf unto, and ſometimes hides his face from his children; that a godly man may ſay to Chriſt, as Jacob to his Wives, I perceive that thy fathers countenance is not towards me as at other times, Gen. 31.5. Some ſin or other, like a cloud, interpoſeth and hindereth the light of his gracious countenance; but there will be no cloud, or miſt of ſin, and the Sun of Righteouſneſs will ever behold the ſoul with the ſame favorable aſpect. And therefore the joy and happineſſe of the Saint will be ever like the Moon at the full, becauſe that Sun will ever look upon him with the ſame lightſome countenance.

O what a long day will eternity be to the p. 321damned, and what a ſhort day to the ſaved? Eternal pain will make every moment ſeem eternity; eternal pleaſure will make eternity ſeem but a moment: the joyes there will be ſo great and many, that the dayes there will ſeem ſmall and few; the delights there will ſpring every moment ſo freſh and full, that a Chriſtian, like Jacob, will think them but few dayes for the love he will bear to them.

Reader, if thou art in Chriſt, ponder much in time, the eternity of pleaſure which is prepared for thee. Conſider if there be ſo much felicity in ſeeing the lovely face of God in the glaſſe of his Ordinances for one hour, what will there be when thou ſhalt ſee him face to face, and alwayes behold the face of thy Father?

When Chriſt and thy ſoul meet ſweetly in a duty on the Lords day, and thou ſitteſt under his ſhadow with great delight, and his fruit is ſweet unto thy taſte, thou thinkeſt the duty is done too ſoon, and the Sabbath is too ſhort; thou couldſt wiſh the Sun would ſtand ſtill (as in the dayes of Joſhua) a…d that day to be longer; but be encouraged; though thy Sabbaths now begin and end, yet within a few dayes thou ſhalt begin p. 322that eternal Sabbath which ſhall never end.

In his Epiſtle before Diſcourſe of t ue happineſs.Certain it is (ſaith Mr. Robert Bolton) that if a man were crowned with the royal ſtate, and imperial command of all the kingdoms upon earth; if his heart were enlarged to the utmoſt of all created capacities, and filled with all the exquiſite and unmixed pleaſures that the reach of mortality and moſt ambitious curioſity could poſſibly deviſe, and might without any interruption or diſtaſte enjoy them the length of the worlds duration, they were all nothing to the precious and peerleſs comforts of the Kingdom of Grace but for one hour; I ſpeak the truth in Chriſt, and uſe no Hyperbole; the Spirit of all comfort, and conſciences of all true Chriſtians, bearing me witneſs. What then will it be, my friend, to enjoy the unconceivable comforts of the Kingdom of Glory for ever? If one day in Gods Courts on earth be better to thee than a thouſand elſewhere, how happy wilt thou be, when thou ſhalt dwell in the heavenly Houſe of the Lord, and that for ever, ever? when thou ſhalt be a pillar in the Temple of thy God, and ſhalt go no more out for ever, Rev. 3.12. O ſweet word, ever, ever; thou art muſick to the ear, and hon…y to the taſte, and melody to the heart indeed: p. 323to be free from all evil, both of ſin & ſuffering, and to be for ever free from them; to be with the Lord, enjoying all good imaginable, and ever to be with the Lord. O how much worth doth this one word ever adde to the Saints portion in the other world!

Mortality is a flaw in all earthly tenures, which abateth their price, and imbittereth their pleaſures; but eternity is a diamond which ſparkleth moſt radiantly in the crown of glory, and maketh it beyond all expreſſion or compariſon weighty.

Chriſtian, how may this perſwade thee to be exact in thy walking with God, when in doing of his commands there is ſuch great reward? Thy temporal obedience ſhall have an eternal recompence. If Zeuxis the famous Painter was ſo curious in drawing his lines, becauſe he painted for Eternity; how exact ſhouldſt thou be in all thy duties, how curious in the whole courſe of thy life, when thou doſt all for eternity?

How may this ſupport thee in the greateſt dangers? Thy ſufferings are temporal, but thy ſolace ſhall be eternal. If Saul, when called to an earthly kingdom for a ſhort time, could hold his peace, when men deſpiſed and derided him; ſurely thou mayſt be ſteady in p. 324the greateſt ſtorm, and in all hardſhips bear up thy ſpirit with the lively hope of that heavenly eternal Kingdom to which thou art called. Doſt thou not know, that all the ſufferings of this life (though all the ſufferings of the myſtical body of Chriſt were laid on thy back) are not worthy to be compared to that far more exceeding and eternal weight of glory! Rom. 8.18.

Thus thy felicicy in heaven will be compleat felicity, and thy conſolation in the fore-thoughts of it may well be a full conſolation; ſince for its perfections it is unſpeakable, thy fruition of it is unqueſtionable, and thy condition in it will be unchangeable and eternal. When thou haſt filled thy heart with that fulneſs of joy, and bathed thy ſoul in thoſe rivers of pleaſures, as many millions of yeares as there have been minutes ſince the Creation, and after that as many thouſand ages as there are creatures great and ſmall in heaven, earth, and ſea; and after that as many thouſand millions of ages as all the men in the world can reckon up all the time of their lives; yet after all this thou ſhalt not have one moment leſſe to continue in heaven, and enjoy that perfect happineſſe. The very greateſt and higheſt numerations and multiplications of time, are but drops, yea ciphers and nothing to this boundleſs bottomleſs ocean of eternity. For of eternity, as Drexelius ſaith, Truly there is no

FINIS.

End of the text · George Swinnock, Heaven and Hell Epitomized (1659)