The Whole Duty of a Christian, Chapter 21
CHAP. XXI.
§. 1. BUt for the better confirming of this so important a truth; in these Atheistical times: See some reasons to confirm it: As First, if the Sun which is but a creature, be so bright and glorious; that no mortal Eye can look upon the brightnesse of it! how glorious then is the Creator himself? or that light from whence it receives its light, If the frame of the Heavens, and Globe of the Earth be so glorious; which is but the Lower House, or rather the Footstool of the Almighty, as the Holy Ghost phraseth it, Isa. 66. 1. Matth. 5. 35. Act. 7. 49. how glorious and wonderful, is the Maker thereof, and the City where he keeps his Court? Or if Sinners, even the worst of wicked men, and Gods enemies; have here in this earthly pilgrimage, such variety of injoyments to please their very senses; as who can expresse the pleasurable variety of objects for the sight, of meats, and drinks to satisfie and delight the taste; of Voyces, and melodious sounds to recreate the hearing; of sents, and perfumes provided to accommodate our very smelling; of recreations and sports to bewitch the whole man: And the like of Honour, and profit, which are Idols, that carnal men do mightily dote upon, and take pleasure in: (though these earthly, and bodily joyes are but the body, or rather the dregs of true joy,) what think we must be the soul thereof? viz. those delights and pleasures, that are reserved for the Glorified Saints, and Gods dea…est darlings in Heaven, Again
§. 2. Secondly, If natural men find such pleasure and sweetnesse; in secular wisdom, lip-learning, and brain knowledge; For even mundane knowledge hath such a shew of excellency in it; that it is highly affected both by the good and bad; As O the pleasure! that rational men take therein; It being so fair a Virgin, that every clear eye is in love with her, so rich a pearl that none but Swine do despise it; yea among all the Trees in the Garden, none so takes with rational men as the Tree of knowledge: (as Satan well knew, when he set upon our First Parents) insomuch that Plato thinks, in case wisdom could but represent it self unto the Eyes; it would set the heart on fire with the love of it: And others affi…m, that there is no lesse difference between the Learned, and the Ignorant; then there is between the living and the dead; or between men and Beasts: And yet the pleasure which natural, and moral men take in secular, and mundane knowledge and learning; is nothing comparable, to the pleasure that an experimental Christian finds in the Divine, and supernaturall knowledge of Gods Word: which makes David and Solomon prefer it before the honey, and the honey comb for sweetnesse; and to value it above thousands of gold and silver; yea before pearles and all precious stones for worth: How sweet then s…all our knowledge in Heaven be? for here we see but darkly, and as it were in a Glasse, or by Moon light; but there we shall know, even as we are known, and see God, and Christ in the face, 1 Cor. 13. 1…,
§. 3. Thirdly, If mere Naturian… have been so taken with the love of Vertue; that they thought if a vertuous soul, could but be seen with corporal eyes; it would ravish all men with love, and admiration thereof, yea if the very worst of men, Drunkards, Blasphemers and the like; though they most spitefully scoffe at, and backbite the people of God; yet when they know a man sincere, upright, and honest; cannot choose but love, commend and honour him in their hearts; as it fared with Herod touching Iohn, and King Agrippa touching Paul.
§. 4. Or rather if Gods own people, are so ravished with the graces, and priviledges which they in joy upon earth▪ as the assurance of the pardon of sin; the peace of a good conscience, and joy of the Holy Ghost; which is but glorification begun: what will they be, when they shall injoy the perfection of glory in Heaven? As see but some instances, of their present enjoyments here below: First, if we were never to receive any reward, for those small labours of love, and duties we do to the glory of God, and profit of others; we might think our selves sufficiently recompensed in this life; with the calm, and quietnesse of a good conscience; the honesty of a vertuous and holy life: That we can do and suffer something for the love of Christ, who hath done and suffered so much to save us: That by our w…rks the majesty of God is magnified; to whom all homage is due, and all service too little: For godlinesse in every sicknesse is a Physitian, in every contention an Advocate… in every doubt a School man, in all heavinesse a Preacher, and a comforter unto whatsoever estate it comes; making the whole life as it were a perpetual Halelujah. Yea God so sheds his love abroad in our hearts by the Holy Ghost, that we are in Heaven, before we come thither. Insomuch, that as the fire flyeth to his Sphear, the stone hastens to the Center, the River to the Sea, as to their end and rest; and are violently detained in all other places: so are the hearts of Gods people, without their Maker and Redeemer, their last end and eternal rest and quietnesse, never at rest: like the needle touched with the loadstone, which ever stands quivering and trembling, untill it enjoyes the full and direct aspect of the Northern pole. But more particularly,
§. 5. How does the assurance of the pardon of sinne alone, clear and calm all storms of the mind? making any condition comfortable, and the worst and greatest misery to be no misery.
To be delivered of a Child, is no small joy to the mother: but to be delivered from sin, is a far greater joy to the soul. But to this we may adde the joy of the Holy Ghost, and the peace of conscience; otherwise called the peace of God which passeth all understanding. These are priviledges, that make Paul happier in his chain of Iron, then Agrippa in his chain of gold: and Peter more merry under stripes, then Caiapha… upon the Iudgement seat. And Stephen the like under that shower of stones. Pleasures are ours, if we be Christs: Whence those expression… of the Holy Ghost, The Lord hath done great things for us, whe…of we rejoyce. Be glad in the Lord, and rejoyce ye Righteous, and shout for joy all ye that are upright in heart. Let all that put their trust in thee rejoyce, let them even shout for joy. Rejoyce evermore, and again I say rejoyce rejoyce, with joy unspeakable, and full of glory. Our rejoycing is this, the testimony of our conscience. Your hearts shall rejoyce, and your Ioy shall no man take from you &c. So that it is a shame for the faithfull, not to be joyful: and they sin, if they rejoyce not, whatever their condition be. The Eunuch no sooner felt the pardon of sin, upon his being baptized into the faith of Christ, but he went on his way rejoycing▪ Act. 8. 39. He then found more sollid joy, then ever he had done in his riches, honours, and great Places under Candises Queen of the Ethiopians. At the same time when the Disciples were persecuted, they are said to be filled with joy, and with the Holy Ghost, Act. 13. 52. And as their afflictions do abound, so their consolation abounds also, 2 Cor. 1. 5. For the…e are comforts, that will support and refresh a Child of God in the ve…y midst of the flames; as the Martyrs found: for mauger all their persecutors could do, their peace and joy did exceed their pain: as many of them manifested, to all that saw them suffer.
§. 6. Now as the Priests of Mercury, when they eat their figgs and honey; cryed out, O how sweet is truth! so if the worst of a Believers life in this world be so sweet; how sweet shall his life be in that Heavenly Ierusalem? and holy City? where God himself dwelleth. And where we shall reign with Christ our Bridegroom, and be the Lambs wife? which City is of pure gold like unto clear glasse, the walls of Iasper, having twelve foundations garnished with all manner of pretious stones; the first foundation being Iasper, the second Saphir; the third a Calsedony, the fourth an Emerald, the fifth a Sardonix, the sixth a Sardius, the seventh a Chrisolite, the eight a Beril, the ninth a Topas, the tenth a Chrisophrasus, the eleventh a Iacinth, the twel…th an Amathist; having twelve Gates of twelve pearls; the street thereof of pure gold as it were transparant glasse: In the midst of which City, is a pure River of the water of life clear as Christal; and of either side the Tree of life; which bears twelve manner of fruits, yeelding her fruit every monethmonth; the leaves whereof serve to heal the Nations; Where is the Throne of God, and of the Lambe; whom we his servants shall for ever serve, and see his face, and have his Name written in our foreheads. And there shall be no night, neither is there need of the sun, neither of the noon to shine in it: for the glory of God doth lighten it, and the Lamb is the light thereof. Into which nothing that defileth shall enter; but they alone which are written in the Lambes Book of life. As is exprest, Revel. 21. & 22. Chapters. The holy Ghost speaking after the manner of men, and according to our slender capacity: for otherwise no words can in any measure expresse the transcendency of that place of pleasure.
Only here we have a taste, or earnest penny, one drop of those divine dainties, of those spiritual, supernatural, and divine pleasures▪ reserved for the Citizens of that Heavenly Ierusalem; some small smack whereof we have even in the barren desert, of this perilous peregrination: God letting out as it were, a certain kind of Manna, which in some sort refresheth his thirsty people, in this wildernesse; as with most sweet honey, or water distilled from out the Rock. As what else are those Jubilees of the heart, those secret, and inward joyes which proceed from a good conscience, grounded upon a confident hope of future salvation? As what else do these great clusters of grapes signifie? but the fertility of the future Land of Promise.
§. 7. True it is, none can know the spiritual joy, and comfort of a Christian, but he that lives the life of a Christian, Joh. 7. 17. as none could learn the Virgins song, but they that sang it, Rev. 14. 3. No man can know the peace of a good conscience, but he that keeps a good conscience: no man knowes the hid manna, and white stone, with a new name written in it; but they that receive the same, Rev. 2. 17.
The world can see a Christians outside; but the raptures of his soul, the ravishing delights of the inward man, and joy of his spirit for the remission of his sins, and the infusion of grace, with such like spiritual priviledges; more glorious then the States of Kingdomes; are as a covered messe to men of the world.
But I may appeal to any mans conscience, that hath been softned with the unction of grace, and truly tasted the powers of the world to come: To him that hath the love of God shed abroad in his heart by the Holy Ghost; in whose soul the light of grace shines: whether his whole life be not a perpetual halelujah; in comparison of his natural condition. Whether he finds not his joy to be like the joy of Harvest? or as men rejoyee when they divide a spoyl, Isa. 9. 3. Whether he finds not more joy in goodnesse, then worldlings can do, when their wheat, wine, and oyl aboundeth, Psal. 4. 7. & 53. 17. Yea he can speak it out of experience, that as in prophane joy, even in laughter the heart is sorrowful: so in godly sorrow, even in weeping the heart is light and cheerful. The face may be pale, yet the heart may be calm and quiet. So S. Paul, as sorrowing, and yet alwaies rejoycing, 2 Cor. 6. 10. Our cheeks may run down with tea…es, and yet our mouthes sing forth praises. And so on the contrary,
Where O God there wants thy grace;
Mirth is onelyonly in the face. 2 Cor. 5. 12.
Well may a carelesse worlding laugh more; as what will sooner make a man laugh, then a witty jest: but to hear of an Inheritance of an hundred pounds a year, that is fallen to a man; will make him more solli… ly merry within. Light is sown to the righteous, and joy for the upright, Psal. 97. 11. My servants saith God shall sing, and rejoyce: but they shall weep, &c. Isa. 65. 14.
§. 8. Indeed we are not merry enough, because we are not Christians enough: because sin is a cooler of our joy, as water is of fire. And like the worm of Ionah his Gourd; bites the very root of our joy; and makes it wither. Yea sin like a damp, puts out all the lights of our pleasure▪ and deprives us of the light of Gods countenance, as it did David, Psal. 51. 12. & 4. 6.
So that the fault is either, First, in the too much sensuality of a Christian; that will not forge… the pleasures of sin, or the more muddy joyes and pleasures of this world; which are poysons to the soul, and drown our joyes: as Bees are drowned in hon…y, but live in vineger. Men would have spiritual joy, but withal they would not part with their carnal joy: Yet this is an infallible Conclusion, there is no enjoying a wordly Paradise here, and another hereafter.
§. 9. Or secondly, the fault is in the ta…te, not in the meat; in the folly of the judgment, not in the pearl: when a grain of corn is preferred before it. To taste spiritual joyes, a man must be spiritual: for the Spirit relisheth onelyonly the things of the Spirit; and like loveth his like. Between a spiritual man, and spiritual joyes; there is as mighty an appetite and enjoying; as between fleshly meat, and a carnal stomack. Therefore the want of this taste and apprehension, condemneth the world to be carnal; but magnifies the joyes spiritual, as being above her carnal apprehension. Or
§. 10. Thirdly, herein lyes the fault; few feel these joyes in this life; because they will not crack the shell, to get the kernel: th…y will not pare the fruit, to eat the pulpe; not till the ground, to reap the harvest. They flye the Wars, and thereby lose the glory of the victory. They will not dig the craggy Mountain, to find the mine of gold. Not prune the vine, therefore enjoy not the fruit. They flye moritification, and therefore attain not the sweet spiritual consolation; which ever attends the same. And so much for the Reasons, The Use may be four fold.
§. 11. First, are the joyes of Heaven so unspeakable and glorious? how then should we admire the love, and bounty of God; and blesse his name, who for the performance of so small a work; hath proposed so great a reward? And for the obtaining of such an happy state, hath imposed such an easie task.
§. 12. Secondly, who would not serve a short apprentiship, in Gods service here? to be made for ever free in glory. Yea, who would not be a Philpot for a monethmonth, or a Lazarus for a day, or a Stephen for an hour; that he might be in Abrahams bosome for ever? Yea what pain can we think too much to suffer? what little enough to do? to obtain eternity for this incorruptible Crown of glory in Heaven, 1 Pet. 5. 4. where we shall have all teares wiped from our eyes. Where we shall cease to sorrow, cease to suffer, cease to sin. Where God shall turn all the water of our afflictions; into the pure wine of endlesse, and unexpressible comfort. Yea had Queen Eliz…eth but foreknown, whiles she was in Prison, what a glorious reign she should have had for fourty and four years aft…r it: she would never have wisht her self a Milk-Maid, as she was often heard to do. But certainly nothing …an be too much to endure, for those pleasures which shall endure for ever.
§. 13. You shall sometimes see an hired servant, venture his life for his new Master; that will scarce pay him his wages at the years end: and can we suffer too much for our Lord and Master; who gives every one that serveth him not fields, and vineyards, as Saul pretended, 1 Sam. 22. 7, &c. nor Towns and Cities, as Cicero is pleased to boast of Caesar; but even an hundred fold more then we part withall here in this life; and eternal Mansions in Heaven hereafter, Joh. 14. 2.
S. Paul saith, Our light affliction which is but for a moment; causeth us a far most excellent, and eternal weight of glory, 2 Cor. 4. 17, 18. where note the incomparable, and infinite difference between the work, and the wages: light affliction, receiving a weight of glory; and momentary affliction, eternal glory. Suitable to the reward of the wicked, whose empty delights, live and dye in a moment; but their unsufferable punishment, is interminable and endlesse. Their pleasure is short, their pain everlasting; our pain is short, our joy eternal. Blessed is the man that endureth temptation: for when he is tryed, he shall receive the Crown of life, James 1. 12. a Crown without cares, without rivals, without envy, without end. And nothing we suffer here, can be compared; either to those woes we have deserved in Hell; or those joyes we are reserved to in Heaven. Think we then but upon those two places; and the remembrance there of is enough, to raise up our soules from our selves; and make us even contemn, and slight what ever our Enemies are able to do: as our Forefathers did the flames.
And what though thy sufferings be never so sad?
The gain with hardnesse, makes it far lesse hard.
The danger is great, but so is the reward.
The sight of glory future, mitigates the sense of misery present. As Iacobs service seemed the lighter, by having his beloved Rachel alwayes in his eye. The poor Traveller thinking on his Inne, goes on more cheerfully. And the Bondman, by calling to mind his year of Iubilee. So that if we droop at present, it is for want of considering the future.
Wherefore eye not the stream thou wadest through:
But the firm land thou tendest too.
Compare the seed time with the Harvest: look up from the root to the fruit. Lazarus was for a time extream miserable; what then? his sores and sorrowes soon ceased, but his joyes shall never cease: his pain did soon passe, his joy shall never passe away. Again
§. 14. Thirdly, How is it possible? he should dote upon these transitory things below; that but seriously thinks upon what is reserved for us in Heaven? As O the folly and madnesse of those; that prefer Earth, yea Hell to Heaven, time to eternity, the Body before the Soul; yea the outward estate before either soul or body. These are the worlds Fooles; who care not what their end is; so their way may be pleasant. Mere Children, that prefer an Apple before their Inheritance! Besotted sensualists; that see not how their present pleasures soon vanish like smoke. That consider not how this life of ours; if it were not short, yet it is miserable; and if it were not miserable, yet it is short. That suffer themselves to be so bewitcht, with the love of money; and their hearts to be riveted to the earth; to be so inslaved to their lust, to make gold their god, and commodity the stern of their consciences. For else the one would fly from present sinful pleasures, with as great zeal; as now they seek after them. Neither would the other like Iudas sell Christ for thirty pence; who is not to be valued with many millions of worlds: did they but seriously think of those treasures of wisdom and riches, Col. 2. 3. that will never fade, those comforts that are everlasting. They would not be such fooles, as to better their estates, by making themselves worse: nor impoverish their soules, to inrich their bodies. Much lesse would they sell both soul and body, to purchase a great estate: which when gotten, they have not power to partake of. For such is their sottishnesse, they never think that dear, which stands them in no lesse price then their own soules. For in them is that fulfilled; Nihil cuique se vilius: the vilest, basest, and cheapest thing we have, we hold our selves.
§. 15. Yet no wonder; for this is the misery, that notwithstanding God hath set life and death, Heaven and Hell before us; and given us our choyce: Offering Heaven to all that will confide in, serve and obey him: threatned Hell, in case we forsake him; to serve sin and Satan: few men have faith to believe either. Yea being fleshly, not having the spirit: they can believe nothing, but that they are led to by sense. Otherwise, did men but really believe either of these: they would not instead of obeying Christs Gospel, make the World only their god, and pleasure or profit alone their Religion.
Men fear a Iayl, more then they fear Hell: and stand more upon their silver, or sides smarting; then upon their soules: and regard more the blasts of mens breath; then the fire of Gods wrath: and tremble more at the thought of a Sergeant, or Baily; then of Satan, and everlasting perdition. Else they would not be hired, with all the worlds wealth, multiplyed as many times as there be sands on the Sea shore; to hazard in the least, the losse of those everlasting joyes before spoken of. Or to purchase, and plunge themselves into those caselesse, and everlasting flames of fire and brimstone in Hell: there to try body and soul, where shall be an inumerable company of devils, and damned spirits to affright and torment them; but not one to comfort, or pity them.
§. 16. But O the madnesse of these men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing Candle; and yet for trifles, will plunge themselves body and soul, into those endlesse, and infinitely scorching flames of Hell fire.
If a King but threatens a Malefactour to the Dungeon, to the Rack, to the wheel; his bones tremble, a terrible palsie runs through all his joynts: but let God threaten the unsufferable tortures of burning Topheth; we stand unmoved, undaunted. And what makes the difference? the one we believe as present, the other is as they think uncertain, and long before it comes, if ever it do come. Otherwise it could not be; since the soul of all sufferings, are the sufferings of the soul: Since as painted fire, is to material; such is material, to Hell fire. And yet if fire be but cryed in the streets: we run and bestir our selves, how to quench it; or at least how to avoid it. O that men would believe the God of truth! (that cannot lye) touching spiritual, and eternal things, but as they do these temporary, and transitory. O that thou! who art the sacred Monarch of this mighty frame! wouldest give them hearts to believe at least thus much; That things themselves are in the invisible World, in the World visible but their shadowes onelyonly. And that whatsoever wicked men injoy here; it is but as in a dream; their plenty is but like a drop of pleasure, before a River of sorrow and displeasure: And whatsoever the godly feel, but as a drop of misery, before a River of mercy and glory. That though thou the great, and just Iudge of all the world; comest slowly to Judgment: yet thou wilt come surely. As the Clock comes slowly, and by minutes to the s…r…ak: yet it strikes at last: That those are onelyonly true riches, which being once had, can never be lost. That Heaven is a Treasure worthy our hearts, a purchase worth our lives: That when all is done, how to be saved, is the best plot. That there is not mention of one, in the whole Bible; that ever sinned without repentance; but he was punished without mercy. For then there would not be a Fornicator, or Prophane person as Esau; who for a portion of meat, sold his inheritance, Heb. 12. 16. Then they would not be of the number of those; that so doted upon purchases, and Farmes, and Oxen; that they made light of going to the Lords Supper, Luke 14. 18, 19, 20. Nor of the Gadarens mind; who preferred their Hogs before Christ. Then would they know it better to want all things; then that one needful thing: whereas now they desire all other things, and neglect that one thing which is so needful. They would hold it far better and in good sadnesse, to be saved with a few, as Noah war in the Ark: then in good fellowship with the multitude, to be drowned in sin, and damned for company. Nor would they think it any disparagement to their wisdomes; to change their minds, and be of another judgment to what they are.
§. 17. Wherefore my Brethren; let me beseech you, not to be such Atheists, and fooles, as to fall into hell before you will fear it: when by fearing it, you may avoid it; and by neglecting it, you cannot but fall into it. What though it be usual with men, to have no sense of their souls; till they must leave their bodies: yet do not you therefore leap into Hell, to keep them company. But be perswaded to bethink your selves now: rather then when it will be too late, when the Draw-Bridge will be taken up; and when it will vex every vein of your hearts, that you had no more care of your soules.