Heaven Upon Earth, Sermon · Motives 1
MOTIVES.
The firſt Head of Motives that I ſhall inſiſt upon to inforce this Exhortation, ſhall be taken from the nature of the Perſon that I would have you acquainted with. Conſider well what kind of friend you are like to have of him; and if, after you have well weighed what I ſhall (with Gods leave) ſay, you can find out any one in Heaven or in Earth that will be a better friend to you, and ſtand you in more ſtead; if in all the world you bring one that deſerves better at your hands, and is more worthy of your choiceſt love, and acquaintance, if I bid you to your loſs, why then let me bare the blame of a Cheater for ever. And if after trial, thorow trial, and intimate acquaintance, you find your ſelf deceived, and that it was not worth the while to give your ſelf ſo much trouble, why then let me be branded to Eternity for the verieſt Lyar and Impoſtor in the world. For my part, I envy not men their happineſs, but I wiſh with all my heart, that men would do that which may be moſt for their intereſt. It was the counſel of Epicbetus, none of the weakeſt men, though a Heathen, Make choice of that which is really moſt Excellent; and if there be a Friend to be found better then thy God, the firſt thing thou doſt, get an intereſt in him. But conſider whether there be not a contradiction in the tearms, Better then the beſt; it's perfect nonſenſe. I know it's impoſſible for any one that hath right apprehenſions of God to undervalue him. Wherefore it is a grand piece of Religion, to have clear apprehenſions of God; ſuch can't but believe him to be infinitely Lovely, Wiſe, and powerful, and to be obeyed in all things; and all the reaſon in the world to acquieſce in his will, who is ſo good and ſo wiſe; ſuch will place happineſs in nothing below his favour. Wherefore I think Plutarch was not miſtaken, who affirmed, That mans life was given him of God, only to get the knowledge of God. But I ſhall be a little more particular in ſpeaking to the excellent qualifications of him, whom I would fain get every poor ſinner acquainted with.
Firſt, He is the moſt loving and kind friend. Poor ignorant Creatures that are ſtrangers to him, they talk at a mad rate concerning him: thoſe that know him not will be ſpeaking bad, and thinking worſe of him; but, O did they but know what God is to them that are acquainted with him, had they bur converſed with him themſelves, did they but ſee what entertainement he gives, had they but been in his company, and experienced what ſome have experienced, had they but beheld how affectionately he imbraces them which come to him; they would quickly ſay that it was a falſe report, and wicked ſcandal, that the Devil and the World, which know not God, had raiſed of him, they would ſoon cry out, that they would not for a world but that they had been at his houſe, and that they have cauſe to bleſs God for the day that ever they knew ſuch and ſuch who brought them acquainted with ſuch a friend; they will never while they live, for the future, believe any thing that is ſpoken againſt God or Chriſt, let who will ſpeak it. Is this the God they had ſuch hard thoughts of? Is the kindneſs that they did ſo ſlight? Is this the friend that they were ſo loath to come to? And thus an ingenious ſoul will even be aſhamed that it ſhould ever harbour ſuch low thoughts of him, whom now to their comfort they have found beyond apprehenſion kind. Believe it Sirs, you can't conceive what a friend you ſhall have of God, would you bus be perſwaded to enter into Covenant with him, to be his, wholly his; I tell you mony, that did ſomtimes think, and do as you do now, this is, ſet light by Chriſt and hate God, and ſaw no lovelineſs in him, are now quite of another mind, they would not for ten thouſand worlds quit their intereſt in him. O who dare ſay that he is a hard maſter? Who that knows him, will ſay he is an unkind friend? O what do poor creatures ail that they do entertain ſuch harſh, ſower thoughts of God? What, do you think there is nothing in that Scripture, Pſal. 31.19. O how great is thy goodneſs which thou haſt laid up for them that fear thee! Doth the Pſalmiſt ſpeak too largely? Doth he ſay more then he and others could prove? Ask him, and he will tell you in verſ. 21. that he bleſſeth God theſe were things he could ſpeak to, from his own perſonal experience, and many thouſands as well as he, to whom the Lord hath ſhewed his marvellous kindneſs; and therefore he doth very paſſionately plead with the people of God to love him, and more highly to expreſs their ſenſe of his goodneſs, that the world might be encouraged alſo to have good thoughts of him. What Nation under Heaven can ſay they have not taſted of his goodneſs, Pſal. 33.5. All the carth is full of the goodneſs of the Lord. Read over the hundred forty fifth Pſalm, and let us hear then what you have to ſay againſt God. Some indeed may ſpeak of the might of Gods terrible acts; ſome that have deſpiſed his love, have felt his power and juſtice; as for theſe we cannot think them competent Judges, in this caſe; they will not, it may be, commend Gods goodneſs: yet even they cannot, will not condemn God of injuſtice, but exclaim againſt themſelves for their unſpeakable folly in ſlighting his kindneſs when it was tendered to them. But as for others, ask them, and they will declare the goodneſs of God, they will abundantly utter the memory of his great goodneſs, and ſing of his righteouſneſs. Do but try poor ſinner, do but try, come a little nearer, and believe your own experience; and if after a thorow knowledge of God, and a real acquaintance with him, you can ſay that his favour is not to be ſought after, his love not worth the deſiring; why then I have done▪ I have no more to ſay. I am ſure if God were, as the Devil and the world repreſent him to be; in ſo many thouſand of years, among ſo many thouſands and millions that have been acquainted with him, and entertained by him, ſome of them would have complained before this, we ſhould at one time or other have heard ſomthing againſt him. Now I challenge all the world to produce me but an experienced ſolid Saint, that when he acted like himſelf, and after he had been in the company of God, and had been ſeaſted by him, could ſay that he kept a ſhort houſe, eſpecially could we but enquire of thoſe that ſit down at his Table, and are always in his preſence; which of them all have a word to ſay againſt him? but of that more hereafter. No, no, it is in ſinners themſelves, there lies the fault; they believe the malicious father of lyes, they eaſily credit the unexperienced ignorant world: and how little reaſon you have to believe ſo malicious enemies before the Word of Truth, I leave your ſelves to determine. O why will you take up a ſlander againſt your Creator ſo eaſily? Why will you receive ſuch great things wherein your eternal welfare is concerned upon truſt? Do but ſearch diligently, turn over the Bible, conſult the experiences of wiſer men, and ſee whether things be not as I tell you. And how doth the matter ſtand now poor heart? what muſt the Devil be believed before God? what is God a hard maſter ſtill? of all the Creatures in the world, ſome of you have little reaſon to ſay ſo. Haſt thou not been fed, cloathed, and delivered a thouſand times by him? Who is it that provided ſo richly for you? Who filled your barns? Who reſtored your health at ſuch & ſuch a time, when the Doctor gave you over? Was that one of his unkindneſſes? Are theſe the things for which you ſlight him? God himſelf makes a challenge in Jer. 25 What iniquity have your fathers found in me, that they are gone far from me, & have walked after vanity, and become vain? neither ſaid they, where is the God that brought us out of the land of Egypt, and let us through the wilderneſs, through a land of deſert and pits, through a land of drought, and of the ſhadow of death, where no man dwelt: and I brought you into a plentiful country, to eat the fruit thereof, & the goodneſs thereof, and yet you know not me, ſaith the Lord. Was there ever ſuch ingratitude heard of? Paſs ye over the Iſles of chittim, and ſend unto Kedar, and conſider diligently, and ſee if there be ſuch a thing: hath a nation changed their gods? but my people hath changed their glory for that which doth not profit. And what ſayſt thou, O ungrateful Iſrael? have the Heathens more reaſon to cleave to their idols? Are the Pagans more beholding to their ſtocks and ſtones then thon art to the living God? And now what haſt thou got by all this? haſt thou increaſed thy riches? Are thy barns more full of Corn? Are there ever the more Cattel in thy Paſtures? Are thy Preſſes more full of Grapes? Art thou not now grown poor? Is not the Heaven become as Braſs, and the Earth as Iron? Do not thy Catten groan for want of food? Are not thy Vines and Fields grown barren? Why, you may thank your ſelves for all this; you did not know when you were well. Return therefore, O backſliding Iſrael, and thou ſhalt know the difference between my ſervice, and the ſervice of Devils, Jer. 2.30, 31. Let me therefore again plead with thee, O God-deſpiſing ſinner. If for all this thou wilt not be perſwaded, let me expoſtulate the caſe with thee, as God did with Iſrael. Did not God bring thee into a world every way furniſhed for thy uſe? Hath he not ſubjected the Creatures of the world to thee? Who waters thy Fields out of his treaſuries? Who opens the clods of the Earth, and ſends thee out of his ſtore-houſe proviſions year by year? What would quickly become of thee, if thou hadſt not a freſh ſuppy from him every year, nay, every moment? O, is this his unkindneſs for which thou hateſt him? And it is for this that thou haſt ſuch ſower thoughts of him? And if all this were too little, he would do greater things then theſe; hath he not ſent his Son out of his boſom? Doth he not offer thee Heaven and Glory? What canſt thou in reaſon ask, that is good for thee, that he would deny thee, if thou wouldſt but be acquainted with him? And if this be an unkind friend, I do not know who is kind: if this be not love, I know not what is. What could he have done more to expreſs his love to the world then he hath done, Iſa. 44. Ask David what he thinks of God; he was well acquainted with him, he dwelt in his houſe, and by his good will would he never out of his more immediate preſence, and company: enquire, I pray, what he found amiſs in him? That you may know his mind the better, he hath left it upon Record in more then one or two places, what a friend he hath had of God, Pſal. 16.6. The lines are fallen to me in pleaſant places: yea, I have a goodly heritage. Why, what is that you boaſt of ſo much, O David? have not others had Kingdoms as well as you? No, that's not the thing, a Crown is one of the leaſt Jewels in my Cabinet, The Lord is the portion of mine inheritance, and of my cup. So in Pſal. 23. quite through. Nay, doth he not ſometimes come out and beckon to the poor beggarly ſtarved world, to come and eat their fill of the ſame diſh; O taſte and ſee that the Lord is good, Pſal. 34.8. If you will give any credit to his word, he will tell you, No friend like to God, Pſal. 73.25, 26, 27, 28. Whom have I in heaven but thee, and there is none in earth that I can deſire beſides thee. My fleſh and my heart faileth, but God is the ſtrength of my heart, and my portion for ever. For, lo, they that are far from him ſhall periſh: Thou haſt deſtroyed all them that go a whoring from thee; but it is good for me to draw near to God. Let others think, or do as they pleaſe, as for him he values the light of Gods countenance above corn, and wine, and oyl, Pſal. 4.6, 7.1 Joh. 3.1. Cant. 1.4. And what ſayſt thou now. poor creature? Art thou ſtill of the ſame mind? Wilt thou have God for thy God and Friend, or no? Is he good and kind, or not? Is his favour worth the deſiring and ſeeking after? Pſal. 94.8. Ʋnder ſtand O ye brutiſh among the people, and ye fools when will you be wiſe: If God himſelf may not be believed, if David his ſervant may not be credited, hear what one of your brethren, a Heathen I mean, ſaith in this caſe. I ſhall tranſlate his words into Engliſh; they are as follows: The goodneſs and providence of God to man is ſo great, that if he were well in his wits, he would do nothing publickly or privately, but praiſe God, and ſpeak well of his name, Ar. Epic. l. 1. c. 16. Doth it not become man, while he his plowing, and digging, and eating, &c. to be ſinging, Great is that God that hath given us land to till, inſtruments to work with; great is that God who hath given us hands and feet, and other members, above all, that he hath given us an underſtanding ſoul? And ſeeing moſt men are blind in theſe things, is it not fit that ſome that are more wiſe and able ſhould publickly praiſe God for all theſe things? and now I am a lame old man, but partaker of Reaſon, God is to be praiſed by me, this is my work, and this I will do, and I will not leave this ſtation as long as I live; and I wiſh that all the world would joyn with me in ſinging a ſong of thankfulneſs to this good God. Hear what a teſtimony he gives of the goodneſs of God; Hark how he invites you to joyn in that ſweet conſort of ſinging praiſes to your Maker: hark at what a rate he talks, that never read a Bible, or heard of a Chriſt, or knew what this acquaintance with God that I am ſpeaking of, meant; how bravely doth he ſet out the goodneſs of God? What ſay you, will you yet be perſwaded to think well of God? Methinks I am loath to ſee my good maſter thus ſlighted and undervalued; methinks it grieves me to ſee thee too, ſo fooliſhly to refuſe ſuch an offer. I ſhall conclude what I have to ſay upon this head, with another notable expreſſion of the ſame divine and God-admiring Stoick, Idem c. 6. If men would ſtudy the nature of things, and had but grateful minds, they might ſee cauſe ſufficient to praiſe God from every creature in the world. It is not therefore becauſe God hath no goodneſs or beauty in him, that men do no more earneſtly deſire acquaintance with him; but becauſe their eyes are ſhut, or they look upon him through a wrong perſpective. This is the firſt qualification of this Friend, which may command his acquaintance to you, that he is the moſt loving and good Friend.
Secondly, He is a moſt comfortable Friend. It is a vulgar, and yet a dangerous errour, which the Devil would fain keep up the credit of, That a Religious life is a ſad, melancholy, penſive life; and that upon our acquaintance with God, we muſt bid an everlaſting farewel to joy, pleaſure, and comforts. And is it true, that a Chriſtians life is ſo uncomfortable a life? What then doth David mean to take his Harp ſo oft in his hand? What makes him ſo frequently to warble out thoſe melodious Notes? How ſeldom is his Viol out of tune? Why is he ſo oft ſinging and rejoycing? Read the laſt Pſalms at your leiſure, and then tell me whether that be the language of a ſad mournful melancholy man? Do you never hear him ſpeak of God, his exceeding joy? Doth he not tell God plainly ſometimes, that he can ſcarce reliſh any thing but that which comes from his Table? Nothing elſe can comfort him. Hence it is in Pſal. 119.76, 77. that he puts up this earneſt requeſt to God; Let I pray thee, thy merciful kindneſs be for my comfort. As for his part he could take comfort in nothing below that, and that was it that the Lord had graciouſly promiſed to feed his ſervant with, as long as he lived; whereupon he urges God with his promiſe, According to thy word unto thy ſervant. And that none might think this to be only Gods common kindneſs that he means, he adds, Let thy tender mercies come unto me, that I may live. Gods common mercies would not ſerve his turn. that was a Diſh that the World fed upon as well as he; if he might not have theſe ſweet dainties, peculiar, ſpiritual, fatherly mercies, he could not live, he ſhould even pine away for hunger. Wherefore he ſaith a little after, That his ſoul did even faint for Gods ſalvation. And the ſoul that hath had a full meal here; O how is it raiſed? How doth it cry roaſt-meat, Cant. 4.1. The King hath brought me into his chambers; and what had you there? nay, that's more then the ſoul can expreſs; only this ſhe can ſay, The taſte of that mercy, ſhe hopes to keep in her mouth for ever; ſhe ſhall remember his love more then wine. Nay, ſo comfortable a Friend is God, that thoſe who have an intereſt in him can rejoyce in ſuch times, when others would be weeping and wringing their hands. Gods company is ſo refreſhing, that it turns a priſon into a palace; it brings joy and pleaſure into a dungeon. Stand forth O ye ſuffering Saints, and ſpeak your experiences; the world objects your ſtate to us a ſad ſtate, and they think you have good reaſon to accuſe God, and if any have any thing to ſay againſt the comfortableneſs of a religious life, and this friend, it is you. Well then, will you promiſe, O ſinners, to ſtand to the judgement of the greateſt ſufferers. We will enquire of them that have been ſawn aſunder, tormented, roaſted for Gods ſake; look into that little Book of Martyrs, and you ſhall find as uncomfortable as their ſtate was, yet they would not accept of deliverance; none of them all that would open his mouth againſt this Friend for all this. What ſay you, O Paul and Silus, now your backs are raw, and your feet are in the ſtocks? their ſinging ſpeaks ſignificantly enough for them that they were not over ſad; and they are ſo buſie in crying Hallelujahs, that they can't attend to give an anſwer to ſo ſorry a queſtion. What ſay the Martyrs out of the Flames. Doth not their love burn as hot then as ever? Did ever any of them from Abel to the leaſt that ſuffered in Chriſts cauſe, ſay that God was an uncomfortable Friend? Do not all the children of Wiſdom, from firſt to laſt juſtifie Wiſdom, and ſay, That all her ways are ways of pleaſantneſs, and all her paths, peace? Of thoſe that have God for their Friend and know it, bring me any of them all that complains of God. How doth he come and chear them up when all the world is againſt them? Joh. 16.33. What made that Holy Man in Pſal 23. ſay, That though he ſhould walk through the valley of the ſhadow of death, he would fear no evil. What, not fear then? Why, what Friend is it that keeps up your ſpirits? that bares you company in that black and diſmal Regions; he will ſoon tell you God was with him, and in thoſe ſlippery ways he lean'd upon his ſtaff, and theſe were the Cordials that kept his heart from fainting. I challenge all the Gallants in the world out of all their Merry Jovial Clubs, to find ſuch a company of merry chearful Creatures as the friends of God are. 'Tis not the company of God, but the want of it that makes ſad. Alas, you know not what their comforts he; and ſtrangers intermeddle not with their joy. You think they can't be merry when their countenance is ſo grave, but they are ſure you can't be truly merry when you ſmile with a curſe upon your ſouls. They know that he ſpoke that ſentence who could not be miſtaken, Prov. 14.13. Even in laughter the heart is ſorrowful, and the end of that mirth is heavineſs. Then call your roaring, and your ſinging, and laughter mirth, but the Spirit of God calls it madneſs, Eccl. 2.2. When a carnal mans heart is ready to die within him, and with Nabal to become like a ſtone; how chearfully then can thoſe look that have God for their friend! Which of the valiant ones of the world can outface. Death, look joyfully into Eternity? Which of them can hug a Faggot, embrace the Flames? This the Saint, can do, and more too; for he can look infinite Juſtice in the face with a chearful heart, he can hear of Hell with joy and thankfulneſs, he can think of the day of Judgment with great delight and comfort. I again challenge all the world to produce one out of all their merry Companies, one that can do all this; come muſter up all your jovial Blades together; call for your Harps and Viols, add what you will to make the conſort compleat; bring in your richeſt Wines; come lay your heads together, and ſtudy what may ſtill add to your comfort; well, is it done? Now come away ſinner, this night thy ſoul muſt-appear before God. Well now, what ſay you man? What, doth your courage fail you? Now call for your merry Companions, and let them chear thy heart. Now call for a Cup, a Whore, never be daunted man; ſhall one of thy courage quail, that could make a mock at the threatnings of the Almighty God? what ſo boon and jolly but now, and now down in the mouth? Here's a ſudden change indeed! Where's thy merry companions. I ſay again? all fled! Where are thy darling pleaſures? have all forſaken thee? Why ſhouldeſt thou be dejected, there's a poor man in rags that's ſmiling? What, art thou quite bereft of all comfort? What's the matter man? What's the matter? There's a queſtion with all my heart, to ask a man that muſt appear before a God to morrow morning. Well then, it ſeems your heart miſgives you, what then did you mean to talk of joy and pleaſures? are they all come to this? Why, there ſtands one that now hath his heart as full of comfort as ever it can hold; and the very thoughts of Eternity, which do ſo daunt your ſoul, raiſe his; and would you know the reaſon? he knows he is going to his friend, nay, his friend bears him company thorow that dirty Lane. Behold, how good and how pleaſant a thing it is for God and the ſoul to dwell together in unity! This 'tis to have God for a friend. O bleſſed is the ſoul that is in ſuch a caſe; yea, bleſſed is the ſoul whoſe God is the Lord, Pſal. 144.15. Pſal. 69.15, 16 2 Cor. 1.3. Joh. 14.16. Iſa. 51.11, 12, Neh. 8.10. Pſal. 30.5. Pſal, 43.4. Prov. 14.10. Iſa. 29.19. Rom. 14.17, 1 Pet. 1.8. Nay, David when he ſeem'd to be ſomewhat out of tune, leaves this upon Record as undoubted truth, Pſal. 73.1. That God is good to Iſrael, even to ſuch as are of a clean heart; Let the Devil and his Inſtruments ſay what they will to the contrary, I will never believe them; I have ſaid it before, and I ſee no reaſon to reverſe my ſentence; Truly God is good. Though ſomtimes he may hide his face for a while, yet he doth that in faithfulneſs, and love; there is kindneſs in his very ſcourges, and love bound up in his rods; he is good to Iſrael: do but mark it firſt or laſt, The true Iſraelite in whom there is no guile, ſhall be refreſhed by this Saviour. The Iſraelite that wreſtles with tears with God, and values his love above the whole world, that will not be put off without his Fathers bleſſing, he ſhall have it with a witneſs; He ſhall reap in joy, though he may at preſent ſow in tears. Even to ſuch as are of a clean heart. The falſe-hearted hypocrite indeed that gives God only his tongue and lip, cap and knee, but reſerves his heart and love for ſin and the world, that hath much of complement, but nothing of affection and reality; why, let ſuch a one never expect, while in ſuch a ſtate, to taſte thoſe reviving comforts that I have been treating of: while he drives ſuch a trade, he muſt not expect much of Gods company; but of that hereafter. What a charge doth God give to his Miniſters to keep up the ſpirits of his people. Comfort ye, comfort ye my people, ſaith their God, ſpeak ye comfortably to Jeruſalem. It's a groſs miſtake, to think that God loves to ſee his, drooping and hanging down their heads; no, no, he counts it his honour to have his ſervants chearful. O why then ſhould any of the precious ſons and daughters of Zion walk up and down, as if their friends company were not ſufficient to ſolace them, even in the loweſt ſtate that a child of God can be conceived to be in. While you think God is honoured by you, you can't imagine what wrong you do him. The world ſtands by and looks upon you, the Devil bids them look on ſtill, and ask them, how they like ſuch a dumpiſh life, and the ſervice of ſuch a Maſter, all whoſe ſervants and friends lead ſuch a doleful life. Stay, hold theſe Satan, that's a lye, and a loud one too; there are and have been thouſands of Gods Children that have lived, as it were in the Suburbs of Heaven, while they have been upon Earth; many thouſands there have been, that have ſpent their days in true ſolid joy and peace; many that have gone from one Heaven of comfort here, to another of glory and comfort in that other world. As I ſaid before, ſo I ſay again, It is not the company of God, but the want of it, makes thoſe ſad which you ſee ſo; beſides, let me tell you, tears and joy are no way inconſiſtent. It may be alſo thoſe tears, that ſad countenance may be for thy ſake; when he ſees what comfort thou deſpiſeſt, and knows what a God, what a Friend thou refuſeſt, he can't but weep; it's no rarity for the people of God in the midſt of their ſpiritual enjoyments to pity poor fooliſh ſinners, that ſlight thoſe things which they know to be ſo refreſhing: Thus David did when his heart was ſolaced with the love of God, when his ſoul was ready to be over-burdened, over-powered with the abundant incomes of Gods kindneſs, he can't but with grief and pity think of their ſtate, who have nothing to live upon but husks, whileſt he ſeeds thus high. O let my ſoul be but acquainted with God, let me but taſte more of thoſe true comforts, drink of that river of pleaſures that is at his right hand, and then I could ſpare theſe lower ſenſual pleaſures, then I ſhould ſcarce envy the moſt merry ranting Blades their comforts; I will not ſay but then I ſhould with ſorrow think of their wants. It was ſpoken by Galeacius Caraxiola, one that ſometimes had none of the leaſt ſhares of worldly enjoyments, and might have had more, could he have diſpenſed with the abſence of this friend, could he but have been willing to have wanted thoſe ſpiritual comforts. Let him periſh that values not one hours communion with God, and the comforts of a divine life, above all the pleaſures and comforts that the earth can afford. Give me ſuch comforts, ſuch a friend, whoſe ſmiles may refreſh me upon a death-bed, whoſe preſence may revive me when nothing elſe can. Naturaliſts tells us of a Bird call'd Charadius, that being brought into the room where any one lieth ſick, if he look upon the ſick perſon with a fixed eye, he recovereth, but if he turn away his eyes, the perſon dies. It is true, I am ſure, of this friend, in whoſe favour is life, and in whoſe frowns there is death. [Ar. Epic. l. 3. cap. 24.] Can you help me to ſuch a friend (may all ſay with as good reaſon as he) that can keep me from all fears. O for ſuch a friend! This is inſtead of all pleaſures to me, to think that God is my Father, and to know that I have loved and obeyed him to the utmoſt of my power, not only in words but in deeds; this, this is the pleaſure, here's a friend indeed. Now what do you ſay to all this, is God to be deſired? Is his acquaintance to be ſought after? Can ſuch a friend be too much valued? The truth of it is, I would not give a ruſh for any of your comforts which come not from a ſenſe of our intereſt in Chriſt, and which have not a ſolid foundation, Scripture-couſolations. It is not he that ſmiles, but he that can look up to God as his, and look into his ſoul, and ſee things there in a good compoſure, and kept in a chearful ſubjection to his maker and Redeemer; this, this is the ſtate, here dwells joys, and comforts that deſerve ſuch a name. This lower Region ſometimes is ſtormy, but above there is a conſtant calm. Sen. And is God ſtill to be ſlighted? are his favours, is his acquaintance little worth? I know you can't be an enemy to comfort and joys; why, let me tell you here's the Well of Conſolation, here's the Fountain, and all other joys which are drawn out of the Ciſterns will ere long be dry. Come away therefore, poor ſoul, and do not refuſe ſuch joys as all the carnal world can't parallel for their hearts. And this is the next Motive, taken from the conſideration of the Nature of this Friend, which I would perſwade you to get acquainted with.
Firſt, He is a loving and kind Friend.
Secondly, He is the moſt chearing, comforting Friend.
Thirdly, He is the moſt able and powerful Friend. He hath all power in his hand; and as long as he is but thy Friend, who ere is thy Foe, thou ſhalt never be overpowred, never be cruſhed. Thou mayſt challenge all the Devils in Hell, and all his inſtruments upon earth to do their worſt, God is on thy ſide, thou needſt not fear. Thou art in thy ſelf a poor weak Creature, eaſily conquered and broken by a thouſand enemies; but if thou haſt a God to fly to, thou alſo mayeſt ſing as well as thoſe did, Iſa. 26.1. Thou haſt a ſtrong City, ſalvation will God appoint for Walls and Bulwarks. No wonder then, if every wiſe man think it abundantly worth his while to ſecure this great Priviledg to himſelf that God may be his friend; This is his beſt hold, his One thing neceſſary, verſe 4. One thing have I deſired of the Lord, that will I ſeek after; that I may dwell in the houſe of God all the dayes of my life to behold the beauty of the Lord, and to inquire in his Temple.
Sin, the World, and the Devil, may tempt a ſinner, but they can never guard him from the power of this Great and Almighty God.
And now, you that are contented to live as without God in the world, let me requeſt you to conſider:
Canſt thou ſpread out the Heavens as a curtain, or cover the Sun with darkneſs? Canſt thou call to the Lightnings, and will they anſwer thee, and ſay, here we are? Shouldſt thou ſpeak to that haſty Champion, and command him to ſtand ſtill one quarter of an hour, would he obey thee? If theſe things be too much, why doſt thou boaſt, that art but a worm? Alas poor ſinner, when this great God appears in judgment, thou art not able to deal with a Fly or a Frogg.
O then, Is it not good prudence for all the ſons of men, to come and agree quickly with this Adverſary while he is in the way, for whoever goes on in an Enmity and Rebellion againſt this Lord of Heaven and Earth, ſhall not proſper, but be ſure his ſin ſhall find him out.
And this is another qualification of this Friend which I would commend to your acquaintance, he is an able Friend.
Firſt, he is the moſt kind and loving Friend.
Secondly, he is the moſt comfortable Friend.
Thirdly, he is the moſt able and powerful Friend.
Fourthly, he is the moſt active Friend: He commands his to be diligent and induſtrious, alwayes abounding in the work of the Lord, ſurely he will not be ſlow.
If the inanimate creature, ſuch as the ſinner, reſolveth as a ſtrong man to run his race; how active then muſt the maker of that ſinner be, if he command him not to deal with a ſlack hand, ſurely he himſelf will not deal with a ſlack hand, ſhould you behold this friend of yours riding upon the wings of the Wind, and making the clouds his Chariot, would you not ſay, O how ſwift, O how active is this glorious friend of mine! the feet of this beloved One are as Hinds feet, for the good of his friends. Yea, his very eyes run too and fro through the whole world; for their good he keeps conſtant watch and ward about them, and he that can injure any of his our of his ſight ſhall go unpuniſhed, Eſa. 27.3.
The Lord ſpeaks this under the Metaphor of a Vine-Yard, and doth this great Husbandman neglect his Vineyard? doth he not Digg, Manure, and ſtone it, and keep out the wilde Boar, and Foxes? Doth he not prune it, and tender it charily? I the Lord do keep it night and day, none ſhall come into it to gather the Fruit of it without lay leave. I will water it every moment: So that you ſee what pains God takes for his. Do you believe, this friend ſits in Heaven, and looks down upon the Earth for nothing? Be not deceived O ſinner, that wilt not be perſwaded to get reconſiliation with this Great and Holy Majeſty. The Lord is not ſlack concerning his comming, as ſome account ſlackneſs: Let his ſtay be never ſo long, when he comes to judg the world, it will be before the ſinner looks for him. Indeed there is nothing that a wicked man more pleaſeth himſelf with, than the thoughts that it will be a long time before God and he meet, but he little conſiders that a Thouſand years are but as One day compared to the dayes of Eternity. Now, by faith, theſe things are made real to the conſiderate Chriſtian; and as for the ſupplying of his wants, he knows if he comes at midnight to borrow bread of him, he will not put you off with this excuſe, that he is a Bed and cannot riſe from his Children, but will preſently help, makeing their neceſſity his own opportunity to give them what ſhall be convenient for them, as knowing, that let the wind ſit in what corner it will, it ſhall fit their Sails, and bring them nearer the Harbour.
The worlds friends, are infinitely below this Friend: One hath choſen Silver and Gold, and a great Eſtate, and ſuch a one in the worlds Kalender may be writ down for one of the wiſeſt in his Choyce: Well, lets us ſee now what this friend can do for you, your body is on the Rack, your hands are weak, your leggs tremble, your ſtomach fails, your ſleep departs from you; Where is now your friend? call for him ſpeedily, come let us now ſee if he be a friend indeed, let us ſee it, can he give you one hours ſleep, can be help you to one moments reſt, can he give you no refreſhment no help? Take him, lay him by you on your O its ſo heavy I cannot endure it: lay it in your boſome, O, I cannot breath for it; take it away, take it away, it will not do; why Sir, do you know what you ſay? It is your old friend which you valued above God himſelf, it is a bag of gold; I know it, I know it, it preſſes me down; it is ſo heavy I cannot bear it, away with it, away with it; And is this the friend you prized ſo very highly? Is this all the kindneſs that he hath for you now? Is this all the help he can give you at ſuch a time when a friend ſhould ſtand one in ſome ſtead? Were you not told as much long ago, how you ſhould be ſerved at laſt?
Fifthly, He is the moſt Humble and Condeſcending Friend, he doth not ſcorn to be acquainted with the meaneſt; the Beggar may be as welcome to him as the Prince: The Poor and Rich are all one to Him, he takes as much notice of Job on the Dunghill, as David on the Throne: He knows any of his Friends in Raggs, as well as in Silks; in Sheep-skins and Goat-skins, as well as in Scarlet and fine Linnen.
Look up poor Creature, and ſee what a Priviledg thou haſt, God himſelf the King of Glory is willing to be acquainted with thee; what ſayeſt thou to this? Doth not thy Heart leap within thee for joy, when you conſider the Infinite Goodneſs of God, that Reveals theſe things to Babes, which are hid from the Wiſe and Prudent: Even ſo Father, for it hath ſeem'd good in thy Eyes. That's a ſtrong Expreſſion; yet he ſpoke it that cannot Lie: Therefore, O you Humble Ones, that value the Favour of this Friend, Hear and Read it, and make the Beſt of it: It's Yours; feed upon it: It's a ſweet hit indeed, Iſ. 66.1, 2. Thus ſaith the Lord, Heaven is my Throne, and Earth is my foot ſtool; where is the houſe that ye will build me, and where is the place of my reſt? for all theſe things hath mine hand made, and all thoſe things have been, ſaith the Lord: but to this man will I look, even to him that is poor and of a contrite ſpirit, and trembleth at my word. I ſhall have occaſion hereafter, a little to open theſe words under another Head, wherefore I ſhall now but name it. O what encouragement is here for the moſt deſpicable Creature in the world, that may be as happy in the acquaintance with God, as the mightieſt Lord in the World. Here's one that will not be aſhamed to own thee, when others will take little notice of thee. Thou thinkeſt theſe things ſtrange, it may be, and ſo they be indeed, but yet not more ſtrange then true. In doth not a little engage the affections of the meaner rank, if a perſon of quality do but give them a kind look; eſpecially if they may have freedom of acceſs to him, O what a priviledg they count it; but ſuch a one to undertake the whole managing of a poor mans affairs, for him to come to his houſe, and to look into his cupboard, and to take care of ſupplying all his wants, and coming frequently to him, and ſupping with him, and he with him, and to make a great proviſion for him as if he were a Prince; where is ſuch a thing as this heard of? but if ſuch a thing were, it were a light matter in compariſon of what I am ſpeaking? Where do we ever read of a great Kings ſending Embaſſador after Embaſſador to a poor beggar? What hiſtory doth record ſuch a ſtory at this, that a great Monarch ſhould make earneſt ſuit for many years together to a worthleſs ſlave, that he can hang when he will, that hath not a rag to her back, to make her his Queen; this is rare indeed, this is beyond preſident among men; but yet it is that which the great God doth not diſdain to do; Nay, let me tell thee whoſoever thou art remaining in a ſtate of Nature, that readeſt theſe lines, that at this very time God is doing no leſs then all this comes to for thee; and I in the name of my great Maſter do come to expoſtulate the caſe with thee; that God that gave thee thy breath, and can take it away as ſoon as he pleaſeth; that God that made heaven and earth, to whom all the Nations of the earth are but as the drop of a bucket to the vaſt Ocean, who holdeth the Sea in the hollow of his hands, that weigheth the mountains in ſcales, and the hils in a ballance: that God that hath no leſs then a heaven to reward with, and a hell and everlaſting flames to puniſh with, he it is, that doth by me beſeech thee to be reconciled unto him, he it is that would be your Friend, your Acquaintance. O unheard of mercy! O infinite and unparallel'd condeſcention! I have oft thought there are two great aſtoniſhing wonders in the world, The one is Gods infinite mercy and condeſcention to rebellious apoſtatized man; and the other is mans inſenſibility and ingratitude; that there needs ſuch a ſtir, and ſo many words to perſwade him to cloſe with this wonder of kindneſs, and that ſo very few ſhould be prevailed with. See this ſet forth to the life in Ezek. 16. Iſa. 1.2, 3. Pſal. 11.3, 4, 5, 6, 7, 8. The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God, who dwelleth on high, who humbleth himſelf to behold the things that are in heaven, and the things that are in the earth: he raiſeth up the poor out of the duſt, and lifted the needy out of the dunghill, that he may ſit with Princes, &c. The Pſalmiſt therefore had no ſmall reaſon to cry out with admiration, Pſal. 8.4. What is man that thou art mindful of him, and the ſon of man, that thou viſiteſt him? What is man that thou takeſt knowledge of him, or the ſon of man, that thou makeſt account of him? Pſal. 144.3. Job 17.17, 18. What is man that thou ſhouldeſt magnifie him, and that thou ſhouldeſt ſet thy heart upon him, and that thou ſhouldeſt viſit him every morning, and try him every moment? Behold his Majeſty, and yet how he ſtoops? Nahum 1.4. Pſal. 18. Job 37, 38. an 39 Chapters, Iſa. 40. Pſal. 138.6. Though the Lord be high, yet hath be reſpect unto the lowly: but the proud he knows afar off. That which (Seneca, Epiſt. 17.) the Moraliſt ſpeaks of Wiſdom may be ſaid of God, Epiſt. 61. It is lawful to come to him without rich attire and great attendance, come naked and you ſhall be as kindly entertained, as if you did ſhine in cloth of gold, and were beſparkled with Diamonds. He will not give freer acceſs to the rich then the poor, neither doth he value a ſtrong healthful perſon, before a ſick and crazie one, a beautiful and well-trimm'd gallant, before a cankered, old, deformed creature. Thus far Seneca and the Scripture ſpeaks the ſame language. Neither Job's boyls, nor Lazarus's ſores made God keep ever the further off from them. I knew one all of a cleave with the ſmall Pox, whom this friend came to viſit, and in that condition, how many kiſſes, had that ſweet creature from God? O it would do ones heart good to have ſuch a friend? And this is the next qualification of this Friend, which may commend him to thy acquaintance, be thou never ſo poor, never ſo vile and ſinful in thy own eyes, ſuch as thy ſelf he hath made welcome; and upon his Word, wilt thou but come away ſpeedily, thou ſhalt be welcome too.
Sixthly, He is the moſt Faithful friend. Where is the man that can tax him of the leaſt unfaithfulneſs? Which is the man that can ſay that he ever forſook any of his in their greateſt exigency? he hath been truſted more then once with more then the world is worth a thouſand times over; and they which truſted him moſt, never accuſeth, never thought their choiſeſt Jewels, their whole eſtate could be left in ſafer hands; his promiſe, and his performance have kept touch, he never failed his in the leaſt punctilio, or circumſtance of time. Ask Abraham, who was one of Gods friends, God tells him that his ſeed ſhall inherit Canaan, and that they ſhall be ſtrangers in a Land that was not theirs four hundered years; and did he not at the expiring of that time, though it was at midnight almoſt, bring them out of Egypt: God keeps his time with them to a minute. Ask Joſhua whether he did not live to ſee this promiſe made good? inquire of David, and he will tell you again, that no friend is ſo truſty. The unfaithfulneſs is on mans ſide there indeed, there I ſay is many an unhandſome thing done, and yet for all God doth not (as you ſhall hear hereafter) preſently break with them; if they forget that they are Children, he will not forget that he is their Father; if God ſhould have done thus by them, many thouſands of them that are now in Glory had been ſomewhere elſe. He promiſeth indeed great things unto his Friend; but do's he not do as he ſaith, if not in the very thing, yet in that which is better; and who would account himſelf wronged, if one that promiſed him ten pound in ſilver, ſhould in the ſtead of it give him ten thouſand pound in Gold and Jewels; I believe ſuch a one would not be thought to be worſe then his word, nor the perſon to whom he made this promiſe, count himſelf injured. And this God doth frequently, did men but underſtand the worth of what God pays them with. It may be God doth not cloath them in Silks and Sattins, (neither do I know that he ever promiſed to do ſo) but yet he cloaths them with the Righteouſneſs of Chriſt, and beſtows thoſe glorious robes upon them, in which they look more trim and neat then in cloaths of Gold; he hath made him ſuch a Suit that is the handſomer for the much wearing; he may eat and drink, ſleep, and work in it, and keep it on his back day and night, and it ſhall not he wrinkled; it is the better for uſe: He is a faithfull Friend, and none that ever had to do with him can ſay any thing to the contrary; he never forgot any buſineſs that any of his Friends deſired him to do for them, he never neglected it, or did it by the halves; where did any of them come to him to reveal ſome ſecret loathſome diſtemper to him, that he reproached them with it? To which of them did he promiſe a heaven, and put them off with this World: when this Pilot undertakes to ſteer their courſe, there their veſſel ſhall never ſplit upon the Rock, run upon the Sands, or ſpring a Leak, ſo as to ſink in the Seas, to be ſure he will ſee them ſafe in the harbour. Ar. Epiſt. l.c. 26. He was no Chriſtian, yet I ſuppoſe none will deny but he ſpake good Divinity, who ſaid, If a man will chooſe God for his Friend, he ſhall travel ſecurely through a Wilderneſs that hath many beaſts of prey in it, he ſhall paſs ſafely through this World, for be only is ſafe that hath God for his guide. Doth he not ſpeak a little like David himſelf, Pſal. 37.26. Who never expected to come to glory, except he were guided by his counſel! Now if a poor Heathen could ſay thus, and ſee good reaſon to truſt God, and admire his Faithfulneſs as he doth frequently; and ſo doth Seneca, juſtifying Gods Faithfulneſs in all his dealings with the beſt men in all their ſufferings, and the proſperity of the wicked; what then ſhall the heavenly Chriſtian ſay, who hath experienced ſo much of Gods faithfulneſs in anſwering his Prayers, in fulfilling his promiſes, and ſupplying all his exigencies. David will tell you as much, and juſtifie God in his moſt ſevere diſpenſations towards him: In very Faithfulneſs haſt thou afflicted me, Pſal. 119.75. In our earthly and bodily affairs, we ſhould never count that Phyſitian faithful that will rather open a vein, or put his Patient to exquiſite torture to ſave his life, then let him dye eaſily. We believe a Father may whip his ſtubborn Child with more love then let him alone. To prevent the ax or halter with a rod, is no cruelty. Faithful are the wounds of a friend, Prov. 2.7, 6. It was not for nothing that the Pſalmiſt ſticks ſo cloſe to god, he had a little experience of the unfaithfulneſs of other friends, Pſal. 38.9, 11. His Lovers and his Friends ſtood aloof from his ſore, and his Kinſmen ſtood afar off. May not a great many complain as well as Job, That their Brethren have dealt deceitfully as a brook, and as the ſtream of brooks they paſs away, Job 6.15. A friend may forget one, a brother may diſown one, father and mother may caſt one off, but here's a friend that ſticks cloſer then all. Nay, he is a better friend to his then they are to themſelves; when they love themſelves ſo little as to undo themſelves, he loved them ſo well as to ſave them; when they loved themſelves, ſo as to poiſon themſelves; he loved them, ſo as to give them a powerful Antidote; when they like children would have the knife, he takes it out of their hands leaſt they ſhould cut their fingers; when they are ſo careleſs as to ſurfit themſelves, he is ſo faithful as to keep them ſhort, and diet them; and all this I hope they that underſtand themſelves will not call unkindneſs or infidelity. David had in his time ſome friends that made no bones of hazarding their lives for him; ſome of them were willing to quench his thirſt though with their blood, and yet for all that in all his life he never met with ſo faithfull a friend as his God, Pſal. 89.8. O Lord God of hoſts, who is a ſtrong God like unto thee, or to thy faithfulneſs round about thee? He had rather truſt his God then any of them all. God is a real true faithful Friend; he tells us things as they be; he doth not ſpeak of more things then the nature of them doth require; he doth not tell the beſt, and hide the worſt; he doth not ſpeak all of Heaven, and nothing of ſuffering, but ſaith plainly, all that will live godly in Chriſt Jeſus, they muſt ſuffer perſecution: and Chriſt ſaith, Thoſe that will be his Diſciples, muſt take up their Croſs and follow him, and that through many tribulations, they muſt enter into the Kingdom of Heaven. He ſpeaks of ſowing in tears, as well as reaping in joy; of fliction as well as glory. And when he ſpeaks of the glory of another world, he doth not too highly advance his excellency. When he ſpeaks of his Wrath, or Hell, or Sin, he doth not make them greater evils then they be. The Lord is faithful in all his dealings, and that they which love him, know right well. Whatſoever doth happen in the world, doth happen juſtly and faithfully; and ſo if thou wilt but well obſerve, thou ſhalt find. And what ſayeſt thou after all this, thou who haſt tried many and many a friend, ſo called, and haſt by ſad experience firſt or laſt found them all unfaithfull, and art almoſt ready to ſay of all men, that they are lyars, and that truth and reality are rarities; thou thinkeſt there is ſcarce a man upon the earth to be truſted? and wilt thou never be affraid of ſuch a friend? wilt thou at laſt be wiſe and be acquainted with a friend that never proved unfaithfull? behold, ſuch a one that would be glad with all his heart to entertain you, would you but forſake your old treacherous acquaintance. Here, here's one that never fails, nor forſakes thoſe that put their truſt in him. The Heavens ſhall depart, and the Hills be removed out of their places, but his faithfulneſs, his love ſhall never depart from his; and wilt thou not think ſuch a friend after all this worth the having? Come, come, never ſtand fretting thy heart out with diſcontents, men will be men, that is, unfaithful as long as the world laſts. Do you expect as long as ſin reigns in mens ſouls, that as long as Satan doth ſo much act therein, that they ſhould forget to be ſelfiſh, covetous, deceitful? but now God will alway, be like himſelf a God, faithful, true, holy, juſt? and if any one in Heaven, or in Earth can condemn God juſtly, of the leaſt unfaithfulneſs, my mouth ſhall ſoon he ſtopped. In this thing I confeſs my ſelf to be of Antoninus his mind, who ſaid, That if there be a God as there is moſt certainly, why that God muſt neceſſarily be moſt faithful, moſt wiſe, moſt good; but if there be no God, it is not worth the while to live in a world, in which there is nothing but ſin, confuſion, diſorder, and no hopes of a redreſs; the excellency of our being, our Reaſon, would make our miſery more exquiſite, and our lives leſs deſirable. But bleſſed be God it is not come to that paſs, that we ſhould need queſtion the being of a God; for as one ſaith wiſely, Thou haſt far more reaſon to queſtion thy own being then Gods. Now I ſay again, methinks he that hath been ſo oft perplexed with many unfaithful, unworthy carriages from them which he called friends, ſhould be at laſt perſwaded to try what this one friend would do for him. O what abundance of ſorrow would it prevent, if men would but truſt God more, and men leſs. This, this is the friend ſick and well, rich and poor, living and dying, always the ſame. Make ſure of this Friend, and thou art ſafe; thy All is then in ſafe and faithful hands.
Seventhly, He is a rich Friend, the earth is the Lords, and the Fulneſs thereof; cattel upon a thouſand hills is his. He it is that hath the abſolute diſpoſal of Crowns and Scepters, he it is that can eaſily raiſe all his Favourites to a high eſtate; if the world and all its glory can do his any good, if Kingdoms and vaſt Dominions can advantage them, he can with better reaſon then he did to Chriſt, ſay, All this is mine, and if thou wilt love me and worſhip me, I will give you as much of it as will do thee good; and who would account it a kindneſs to be given that which will do one hurt? but theſe are but toys and trifles in compariſon of what God hath to beſtow upon his friends, Liſt up thine eyes, and behold thoſe gliſtering Stars; look upon that ſtately Canopy that hangs over thy head; why, all this is nothing almoſt to the glory which ſhall be revealed; there is a far greater diſproportion between what we ſee and enjoy at the beſt here below, then there is between the footſtool and the Crown. O could you but by faith draw the curtain and ſee what is within; O did you but know what's behind thoſe hangings which you ſee wrought ſo curiouſly, the work of his fingers! O that, that's the place, there's a houſe indeed, there's a palace, couldſt thou but by faith and meditation take a view of it; could you but make a voyage into that far Country, and ſee that City of God, and diſcourſe with the inhabitants of the New Jeruſalem; what diſcoveries ſhould you then have of the Riches, State, and Granduer of that Princes Court; ſhouldſt thou but ſee thoſe Treaſuries opened, and know the worth of Gods Jewels, thou wouldſt wonder what men and women meant, that they ſhould need ſo much perſwading to be acquainted with him that had ſuch things to, beſtow; you would judge him worſe then mad, who ſhould not joyfully embrace any Overtures of this nature; in a word, they would reckon that perſon beſotted that ſhould not with all poſſible gratitude, cloſe with ſuch kind of propoſals. Come along therefore with me, poor ſoul, thou that art not worth a groat, and haſt never a friend that can or will give you any thing to ſpeak of, come along with me, and take a ſhort proſpect of the Territories of this mighty Monarch, let's get up to mount Piſgah, & make a ſurvey of that goodly land, let's take a turn or two in the Courts of his place, conſider well the pleaſantneſs of this ſeat, how rarely it is accommodated, the richneſs of the furniture, the nobleneſs of the inhabitants, the ſweetneſs of that harmony that founds night and day in that Temple, the unconceivable coſtlineſs, riches, glory, and excellency of every thing. Do but look a little about thee, are not thine eyes even dazelled at the ſight? do you ſee what building that is, whoſe walls are Jaſper, and the City is all of pure Gold, like unto clear glaſs, and the foundation of the walls of that City are garniſhed with all manner of precious ſtones, Rev. 21 &c. And what think you now where is the Prince upon earth that ever was maſter of ſuch an eſtate? what are his attendants? the the meaneſt of thoſe that ſtand in his preſence, is no leſs then a King; the leaſt of his ſervants is more rich and glorious then the mightieſt Potentate that ever trod upon earthly mold, that was a ſtranger to God. This God doth not grudge to give that which is more worth then a thouſand Kingdoms to his Darlings. I might tell alſo at what a rate they live, who are fed always at his Table, and what dainty diſhes they feed upon, I might ſpeak of their Cloathing and Robes, all which ſpeak the riches of that Lord which maintains his ſervants ſo highly. But what am I doing, Can I Graſp the heavens in my arms? or take up the Sea in the hollow of my hands? Can I meaſure the heaven of heavens, or weigh the mountains in ſcales, or the hills in a ballance? Could I do all and a thouſand times more, yea could not give you an account of the Eſtate of him who would be your Friend, your husband: at the beſt, I can but give you a ſuperficial groſs relation of it, and when I have ſaid all that I can ſpeak of, and all the men in the world with all their tongues have ſpoke what they can too, nay, let Angels with their heavenly Rhetorick do what they can to ſet out the glory of his Kingdom; I ſay, when all this is done, you muſt remember all falls ſhort of what it is, and that ſince the beginning of the world men have not heard, neither can it enter into the heart of man, to conceive what a God is worth, what a friend you may have of him, if you will but ſpeedily be acquainted with him. His Kingdom hath no bounds, and his Dominions reach futher then both the Indies. The ſmall love-tokens that he ſends now and then to his Beloved into a far country, are of infinitely more value then all the Lockets of Diamonds and richeſt Pearls and Jewels in the world, Pro. 8. Behold how merrily Rebeccah looks upon a ſorry Jewel or two preſented by Eliezer from his Maſter, how ſoon is her heart conquered? and why ſhould we not be more taken with things of far greater worth? What, is all this, as much as nothing with you? Methinks your hearts ſhould be all in a fire: methinks, you ſhould quickly ſay, O that I could but ſee him! who will bring me acquainted with him, he ſhall have my heart, my deareſt love? Methinks, ſhould I ask you the ſame queſtion that they did Rebeccah, Wilt thou go a long with me to ſuch a friend? you ſhould readily, without any further diſpute ſay, yea, with all my heart, and think long to be up and going. Why then do you talk of a year, a mouth longer? O what ail poor Creatures to make us ſtand waiting ſo long for an anſwer? Do you ever expect a better offer? Do you look to advance your ſelves ſomewhere elſe? Can you hope for a better, a richer match? Go thee and ſearch out among all thy Lovers which make ſuit to thee, which of them can feed thee with ſuch coſtly viands, which of them can cloath you in ſuch Royall Apparel? which of then can make you ſuch a Joynture? Conſider wiſely and ſpeedily, that I may turn to the right hand or the left. What, ſaith thou, canſt thou amongſt them all better thy ſelf? Is there any one like him? Is there any of the Sons of the mighty comparable to him? Are any of the Kings, or great ones of the Earth able to make you ſuch an offer, or ſhould they, can any of them make it good? What, have you yet reſolved upon the point or not? What it is you ſtand for, I pray do you queſtion the truth of what I ſpeak? Do you make account I ſpeak of the higheſt, and make the beſt of things? Why, then let me tell you further, I have not, I cannot tell you the half of what you will find to be true, if you would come to be throughly reſolved, or of what you will believe hereafter, to your ſorrow if you ſtill refuſe him. And I muſt further add to what I ſaid before, that whatever riches God poſſeſſes, he will joynture you in, as ſoon as you ſhall in good earneſt be willing to accept him for your Friend; all that I can ſpeak of, and more too, you may call your own. Ask, and it ſhall be given without preſcribing how much more then you can ask or think ſhall be given you. Your Lord and husband is not ſo niggardly as Ahaſhuerus, who ſaid, What is thy requeſt, and what is thy petition, Queen Eſther, and it ſhall be given thee, to the half of my Kingdom? But God ſaith what is thy requeſt, and what is thy petition poor Soul, and it ſhall be granted to the whole of my Kingdom; what is it thou wanteſt, what attendants doſt thou lack to wait upon thee to my Court? are they Prophets, Apoſtles, Miniſters, Angels, they ſhall be given, 1 Cor 3.21. Do but try him; he bids you ask, and you ſhall have: Let me give you this one memento, Ask like one that hath to do with a rick King, who hates to do any thing below himſelf; remember it is he that delights to give like a God: widen therefore thy deſires as large as Heaven, be bold and ſpeak a great word, and I warrant thee thou ſhalt not be denied; tell God, that ſeeing in his infinite goodneſs and condeſcention, he hath been pleaſed to give thee leave to ask without reſtraint, thou doſt humbly requeſt his Son for thy Lord and Husband, himſelf for thy Father, God, and Friend, his Kingdom for thy Dowry, the Righteouſneſs of his Son for thy Ornament, Cloathing, and Beauty, the comforts of his Spirit, and abundance of his grace to bear thy charges handſomly, till thou comeſt to his houſe. This is high indeed! but thy great and noble Lord loves dearly to hear ſuch covetous Petitioners, who will be put off with nothing but ſuch great things. When do any of theſe go ſad from his Court? When do any of the ſeed of Jacob ſeek his face in vain? This, this is the generation of thriving ones, who ſeek for life, immortality and glory; who ſeek thy face, O God of Jacob. And now what do you ſay. will you believe all this? Dare you take my word? I am perſwaded none of you all think I dare tell you a lye, and do you any wrong; but for all that, I do not deſire you ſhould take my word, nor the word of any man living in a thing that concerns Eternity; but take his word who cannot lye, Pſal. 8.18. Riches and honour are with me; yea durable riches and righteouſneſs. verſ. 19. My fruits is better then gold; yea, then fine gold; and my revenue then choice ſilver. The Wiſe man tells us, That wealth makes many friends, Prov. 19. 4,6. And that many will intreat the favour of the Prince; and that every one is a Friend to him that gives gifts. If this might be in Spirituals, I ſhould not fear, but that I ſhould prevail with all my hearers to ſeek the friendſhip of God; if their real intereſt did weigh with them, if true riches and wealth could win their affections, if the moſt ſubſtantial good things might ſignifie any thing, if ſolid reaſons might byaſs them, I ſhould not fear going away without them. But, alas, alas, how little power have all theſe things with the ſenſual world? What are men and women turn'd to? What ſots & bruits are they in the concerns of their ſouls, & the affairs of that other world? Men run up & down hunting after good things, and have taken a falſe ſeat, they hope to catch that at laſt which they will feed upon, & ſatisfie themſelves with. I tell thee, O man, who askeſt, who will ſhew us▪ any good? Here, here it is; riches thou meaneſt: well then, let it be ſo; & if I do not prove that what I offer thee from my great Maſter, to be a thouſand times more worth thy ſeeking then gold or ſilver, & better coin then that which bore Ceſaers ſtamp upon it, then ſay you were cheated. Thou telleſt over thy moneys very faſt methinks, but are you ſure all that is Gold which doth ſo gliſter? Is all that currant Silver? Will it go in another Countrey? Is it not poſſible, but that you may be miſtaken. Here, here is the Gold that is tried, it will go any where; here is one that will give you, will you but deſire earneſtly his acquaintance, ſuch treaſure that will not periſh, ſuch ſilver that hath no tin, ſuch gold which hath no droſs, ſuch true riches that can't be taken away from you. Ask that Saint which looks ſo merrily, that lives ſo bravely, how he got his eſtate, and how he came to be ſo rich all of a ſudden; he will ſoon tell you how, and where his treaſure lies, and yet not fear being robbed. He hath of late been acquainted with a Friend that hath given him that which makes him eſteem himſelf more worth then if he were poſſeſſeſt of ten times more then ever Alexander or Ceſars was. A Friend of Cyrus in Xeniphon being asked where his Treaſure was, which made him to think ſo highly of himſelf? his anſwer was, Where Cyrus his Friend was. A Chriſtian may with much better reaſon and chearfulneſs, if asked, where his Riches and Eſtate lies, anſwer, Where God his Friend is. Ask the pooreſt of them that are acquainted with God, the weakeſt of all his Children, what they will ſell their portion for, and what you ſhall give them for to reſign up all their intereſt in God, to quit their claim to this inheritance: Would they not all be of Pauls mind, and even ſcorn the motion, and count the glory of a thouſand worlds but as dung and droſs in compariſon of the excellency of the knowledge of Chriſt Jeſus their Lord, Phil. 3.8. Nay, hear what one ſays that was far leſs acquainted with God then any of them which I have been ſpeaking of, when he talks of ſuch a kind of bargain as this. (Epict.) Offer me a Kingdom, and you offer me to my loſs. For, ſaith the ſame Author in another place, A good man may look up to Heaven, as the ſeat of his Friend, and not fear want. Inquire of David what portion God gave him? and he will ſoon anſwer you, A goodly portion indeed; and that he gave him no leſs then himſelf, and that the lines are fallen to him in pleaſant places, and that he hath a goodly heritage, Pſal. 16, and therefore he counts himſelf richer then if he had all his Enemies in chains, and their Royalties at his diſpoſal; he takes himſelf to be a far happier man then if he were abſolute Monarch of the Univerſe, and were to give Laws to the inferiour World; he reckons himſelf now as well to paſs and better too then Adam, when he was ſole Landlord of the World. It was true ſpoken of ſome body, I do well remember who. He that hath rich Friends, muſt not look upon himſelf as poor. O then that you would be indeed friends to your ſelves, and have reſpect to your own real intereſts! And what, will not this mighty and powerful Argument, which weighs as much as a thouſand others, prevail? And do you ſtill ſay, what profit will there be in ſerving the Lord, and what advantage ſhall I get if I be acquainted with him? To what account will it return? I again anſwer, To a very good account every way. Try but this trade with the wiſe Merchant▪ & you ſhall ſoon feel the benefit of it. (Bolton) Conreive to thy ſelf mountains of Gold, and rocks of Diamonds? duplicate page duplicate page monds; & to this a vaſt unmeaſurable tract of ground, land of inheritance, the moſt fertile ſoil in the world, bringing in ſuch a burden every year that ſhall trouble the owner to reap it; imagine his Paſture as great as his Arable, & all cloathed with thouſands of Cattel, ſmall and great, and none of them barren neither; ſuppoſe his Barns and Store-houſes could never be emptied, and his Preſſes ſhould burſt out every year with new Wine. Again, let the Merchant ſtore his Cellars with the moſt pure Oyl, and furniſh him with ſuch rich Spices as the Queen of Sheba brought to Solomon; ſuppoſe he were provided with all the exquiſite Rarities that the Air, Sea, or Earth can afford, yet for all this he were a beggar, in compariſon of one that hath God for his Friend: Such a one poſſeſſeth him that poſſeſſeth all things. Well then, be perſwaded at laſt to be wiſe. I remember the Moraliſt (Sen. Epiſt. 6.) brings in one acting like a wiſe man, and a good proficient in Philoſophy, who begins to be a friend to himſelf. And this is that that I am pleading with you for. If I came to rob you of all hopes of happineſs, and to give away all that you have or expect, and to turn Mendicants; if I came to perſwade you to eſpouſe a beggarly intereſt, and to march your ſelf ſo as that you ſhould be ſure to be undone, I ſhould not wonder, if after I had ſpoke much, I ſhould prevail but little. But when it is ſuch a Cauſe that I am pleading, when it is for your own unſpeakable advantage, when it is riches, true riches that I would have you look after, an eſtate that I would have you mind, which may be had for the looking after, have I not cauſe to admire what need a man ſhould have to uſe ſo many words? Had you money to ſpare, and could I tell you of a brave purchaſe that you might have an excellent penniworth, I am perſwaded I ſhould not be very unwelcome. Could I tell you of a vaſt Eſtate that you might have, upon the matter, for accepting or looking after, I believe I need not ſpend ten years in earneſt begging and intreating you to look after ſuch a thing. Should I offer to bring you to the place and perſon of whom you might buy it, ſhould I not ſoon have your company? ſhould not your neceſſaries be quickly made ready for ſuch a journey? would you not be up betimes in the morning? nay, would you not travel all night, and think it no folly nor madneſs, both to loſe ſome reſt, and to take ſome pains, ſo you might but come to poſſeſs what I ſpeak of. Nay, were there but a poſſibility of obtaining of it, at leaſt a probability, I perſwade my ſelf you would not fail to look after it the very firſt thing you did. I am ready to think you would neither ſpare for pains or coſts, ſo that after all you might but make ſure of enjoying it. Why, what then is the matter that I can do no more in the buſineſs that I am about? I am ſure I bring you tidings of a better bargain, a braver purchaſe, and ſurer inheritance, and what need I then ſpend ſo much time in arguing with you? Good Lord what mean people? Are they out of their wits, and quite beſide themſelves? What, is a Feather better then a Crown, Braſs then Gold? Is a Glaſs to be preferred before a Diamond, finite Enjoyments before everlaſting Riches, Darkneſs before Light, the World before God? O how is man ſunk below himſelf? What hath ſin made men and women? If this be not folly and madneſs, what is? Such may go for wiſe men in the worlds account that makes ſuch choices; and it's poſſible a man in Bedlam may ſay his neighbour that tore all his hair off from his head, is well in his wits. O that this were not the condition of the far greater part of the world. And what meaneſt thou, O my ſoul, that thou art no more affected to ſee ſuch vaſt multitudes of brain-ſick frantick ſinners, that make light of the tender of the Goſpel, that take them for their enemies, who would do their utmoſt to make them happy for ever. I muſt profeſs I am even aſhamed of my own heart, that I do not mingle my words with tears; that I ſhould ſpeak for God and ſouls, with ſo indifferent a ſpirit! Well, now you have heard of a great match by which you may be made for ever; are you for all this of the ſame mind you were: Well then, complain not if you be a beggar. Remember how you were offered, remember you might have been worth more then a world. O that inconſiderate ſouls did but know; and indeed know what an offer this is! O that they would not careleſly undervalue ſuch a propoſal! O what ſhall I do? How ſhall I perſwade you? What Arguments will prevail? O thou great and mighty God, give men and women but a ſpiritual underſtanding of theſe things, make them deeply apprehenſive of their excellency and reality, and then I ſhould ſoon have them with thankfulneſs complying with theſe tenders which thou commandeſt me to make unto them. O when ſhall it once be! How long ſhall the Devil and an unbelieving heart undo ſo many millions? How long ſhall Satan triumph over ſouls, and cheat them thus miſerably of their All? O pity, pity dear Lord, the beſotted fooliſh world, and give me more compaſſion to ſouls, that I may with incomparably greater earneſtneſs and tenderneſs plead thy cauſe with them, and reſolve to give them no reſt, till I have perſwaded ſome of them in good earneſt, to look after the great and weighty affairs of Eternity, and the making ſure of this Friend.
Eighthly, He is a ſympathizing Friend. It goes to his heart (with Reverence be it ſpoken) when any injuries are done to any of his; when his friends are wronged, it touches him to the quick: He is as tender of them, as of the apple of his eye. Again, He that deſpiſeth you, deſpiſeth me. Never was tender — hearted Mother more pitiful over her only Child, then God is to them which love him; never was any friend ſo much concerned for another as God for his. What elſe mean thoſe high expreſſions of pity in Iſa. 63.9. In all their afflictions he was afflicted, and the Angel of his preſence ſaved them: in his love and in his pity he redeemed them, and he bare them, and carried them all the days of old. It was not once or twice that God did ſo by them; but in all their afflictions, he was afflicted; which was not expreſſed in ſome cold formal words, ſuch as theſe. Alas poor creatures, they are quite undone, their enemies are very barbarous, but he ſhew'd it in that moſt real demonſtration, by ſaving of them by the Angel of his preſence. A verbal kindneſs coſts little, and helps little. But ſuppoſe his friends are carried Captive, are they not quite out of the reach of his help? No, his love, pity and power, will find them out in any place under Heaven; and if they be ſlaves, he will redeem them, though he gives Kingdoms and Nations for their Ranſom. In his love and in his pity he redeemed them; and when by hard uſage they are grown ſo weak and feeble, that they can ſcarce go nor creep, why, he will carry them in his arms, and bare them. And thus he did of old; and his affections are rather greater then leſſer now, then they were then. The mother can be weary of carrying a dirty ſcreaming child; ſhe thinks it leſs trouble to whip him, or to let him lie till he hath cried himſelf weary; ſhe is loath to lug ſuch a troubleſome thing up and down all the day long. But yet ſuch is the tenderneſs of this Father, that he carries his all the day long, though they be ſo heavy, ſo unquiet, ſo dirty. But of that preſently. How oft do you read of ſtrange pity in the book of the Judges; when they had by their own folly more then once brought themſelves into calamity, how do his bowels yern over them; and when any of his are groaning under any trials or temptation, what ſending and running is there? how many Cordials are prepared for them? what calling to this ſervant and that ſervant to attend them with all the care that may be, and to comfort them in this ſtate? and in caſe of abuſe, how doth he ſhew his love to them? If you ſhould ask Pharaoh, he would tell you, that Gods Friends are edge tools: why elſe doth the Lord lay about him with ſo much indignation, when they are oppreſſed. Nay, for their ſakes he rebukes Kings, ſaying, Touch not mine Anointed, and do my Prophets no harm; if they do, be it on their peril. How did he bare the afflictions of his people Iſrael in Egypt? did he ſtand ſtill as if he were unconcerned? did he ſhut his eyes & not ſee? or did he ſtop his ears to their cries? No, no, he ſees, he ſees the ſufferings of his in Egypt, and that both enemies and friends too ſhall know the one to their comfort, and the other to their coſt, Exod. 3.7. How doth he awaken for their help, and gird on his ſword upon his thigh, and march out with fury? how doth he cloath himſelf with vengeance, as with a robe, and brandiſh his glittering ſword, and ſheath it in the hearts of his and their enemies? Wherefore is it that God hath ſo many controverſies with Edom, Ammon, and Amalek? Why doth he muſter up his forces with violence againſt Babylon? Whoſe quarrel doth he engage in? What was the ground of that War? If you read over all the indictments that are before this great Judge, you will find this a common one their hatred of his people; and this to be ſure he will not put up. And that which puts an Accent upon all this, is the unworthy carriage of moſt of them towards him all this while. But of that under the next Head, which is this.
Ninthly, He is the moſt patient Friend: Never any one in the world could have diſgeſted ſuch affronts, born ſuch indignities, as God hath many a time, and even from the beſt of thoſe that he takes into this intimacy with himſelf. Had it not been for this Covenant of Friendſhip, Judah and Ephraim too had been ſoon unpeopled; as for them they ſoon forgot their Covenant, yet for all that God remembers his; though Ephraim forget to be a Child, yet God can't forget to be a Father. Read that Text and wonder, Hoſ. 11.7, 8. And my people are bent to back ſliding: though they called them to the moſt high, yet none at all would exalt him. Though they had many compaſſionate Prophets that called after them day and night, when they ſaw them turning their backs upon God, yet they were not minded. Who now would conceive that God ſhould ever think a thought of kindneſs towards them more? yet hear what God ſaith, How ſhall I give thee up, O Ephraim? how ſhall I deliver thee, O Iſrael? how ſhall I make thee as Admah? and how ſhall I ſeat thee as Zebulon? My heart is turned within me, my repentings are kindled together. I will not execute the fierceneſs of mine anger. I will not return to deſtroy Ephraim; for I am God and not man; the holy One in the midſt of thee, and I will not enter into the City. Well, now tell me if ever there were ſuch a compaſſionate, meek, patient Friend. Ephraim was up in open Arms againſt his maker, he did rebel moſt unworthily againſt his good Lord and Friend, to whom he was bound by infinite Engagements. Ephraim had quite caſt off God, and he will have nothing to do with him; and Judah is not far inferiour to his treacherous Brother; and what will God do? One would think, as I ſaid before, he ſhould eaſe himſelf quickly of ſuch falſe friends; one would think that after ſuch unfaithfulneſs, he ſhould for ever baniſh them his Court; one would ſoon conceive that he ſhould think of diſ-inheriting ſuch rebellious Children; for theirs was not the firſt, ſecond, nor third time that they had ſerved God thus; who then could imagine that he ſhould ever trouble himſelf with them any more? Should one not look every day when he ſhould quite caſt them off? Why, God ſeems ſometimes to threaten as much, and ſeems ever and anon to act towards them, as if he would never look upon them more while the world ſtands. Go ſaith God to your Idols, let them ſave you? what do you come to me; for you have reſuſed to have me for your God; go cry to your gods, and let them deliver you. Thus he ſeems to turn away his face; yea, for all that, ſee how ſoon he forgets his diſpleaſure, Ephraim is his Child, his dear Child, and he can't but pitty him; and how ſhall I give thee up, O Ephraim, &c. how hardly is God brought ſo much as to chaſtiſe his Children; he never corrects them, but when there is an abſolute need of it; ask the Church under the rod, and ſhe can't but ſay as much, Lam. 3.32, 33. For though he cauſe grief, yet will he have compaſſion according to the multitude of his mercies. For he doth not afflict willingly, nor grieve the Children of men. He calls judgment his work, his ſtrange work: and when he doth correct his ſtubborn Children, how doth he many times give them a laſh and a kiſs, a frown, and a ſmile? O what would have become of the holieſt men living, if God ſhould upon every provocation have broke with them. If God ſhould mark iniquities, O who ſhould ſtand? Which of the fallen Sons of Adam hath not abuſed his high kindneſs? and yet for all that, how is his Patience and goodneſs exerciſed towards them; well might the Pſalmiſt make that the burden of one of his ſongs, O that men would praiſe the Lord for his goodneſs, and for his wonderful works towards the children of men; & that of another, For his mercy endureth for ever. What created being could have born the thouſandth part of that from any hand that God doth every day from his deareſt children? What peeviſhneſs, and unfriendly quarrelling, what murmuring and repining, doth he bear, even from them for whom he hath done ſuch great things? How ſtrangely do they carry themſelves! how ſeldom and complemental in their viſits of him! how cold and formal in their addreſſes to him! how frequently are they converſing with his baſeſt enemies! How much treachery and underhand-dealing doth he find in them! yet for all this, how great are his kindneſſes, and how open are his arms, upon their acknowledgement, to receive them again! Little do we think what unkindneſs the Lord overlooks; and indeed except we knew what it was to be infinite in holineſs, could we any way conceive how infinite his Patience is, Pſal. 106▪ 43, 44. Many times did he deliver them: but they provoked him with their counſel, and were brought low for their iniquities. Nevertheleſs he regarded their affliction, when he heard their cry, and he remembred for them his Covenant, &c. Here, here's Patience, here's love and goodneſs with a witneſs! What Prince under Heaven would truſt a Rebel, that hath been in arms a hundred times againſt him, and that at the beſt doth ſerve him with ſo little delight? What friend would continue his familiarity and kindneſs there, where he hath found abundance of falſeneſs? and who but thou, O God, is ſo merciful and gratious, Long-ſuffering, and abundant in goodneſs and truth? As for the trouble that any of his meet with, moſt commonly they may thank themſelves for it; and it's always ſent them in kindneſs: there is none of them all but may ſay, this is my iniquity, this is the fruit of my back-ſliding, this I have got by my eſtrangment from God.
Tenthly, He is an honourable friend, and to be acquainted with him is the higheſt honour in the world. This word, honour, ſounds great in the ears of this proud world; what running and catching to get a little of it! How do many undervalue their lives, and make nothing to hazard their blood for a little of that men call Honour; ſome prize it above riches and wealth, and care not almoſt at what rate they purchaſe it; and yet in the meanwhile they are furtheſt from that which they ſo gr…dily deſire, and they run away from that which they ſeem to purſue. Poor ignorant man is fearfully miſtaken, he calls that his honour which degrades him, and takes that for his glory which is his ſhame: How is he pleaſed with that which when he hath, he neither ſees nor feels, a…d ſcarce knows what it is! (Epict.) What is it, O man, that thou looſeſt thy ſleep for? what is it that thou art at ſo much charge to buy? that rather then you will want it, Eſtate, Blood, Life and Soul, and all muſt go for it? Knight, Lord, Earl, &c. Worſhipful, Right-worſhipful, Honourable, Excellent, Gracious, are big words, and make a great noiſe; but is this the true honour? will theſe words without the thing do a man ſo much good? a man, I ſaid, and ſo doth God ſay too, and death will make the biggeſt of them all know as much ere it be long; for all thoſe big words? what if his breath ſtinks that ſpeaks theſe words, and his that hears them, be not much ſweeter. (Antoninus) Is it ſuch an honour to have a company of fools to call him wiſe that it may be is like themſelves? is it worth a Soul to have it ſaid when I am in hell, there lived a brave Gentleman, that kept a Noble houſe, and brave Table, his Cellar was always open, one might come when one would, and drink as long as one could ſtand, and never hear, why do you ſo? and be always welcome; that is, in plain Engliſh, where a man might be incouraged to damn his Soul. There lived a Noble gallant Perſon who bid defiance to the Almighty, that had courage enough to go to hell merrily, and had a deſire to carry as many along with him as might be; damning: ſwearing, curſing was their Language; eating, drinking, ſleeping, whoring and perſecuting the people of God their buſineſs. And are theſe your honourable Perſons? Nay, Go higher, to buſtle up and down in Cloth of Gold with a vaſt retinue; to have men on this ſide, and that ſide, bowing and cringing; and is this ſuch a buſineſs? Is it worth the while to keep ſuch a ſtir about that which a wiſe man may want, and a fool have? (Anton.) Will thoſe Names, that Grandeur and ſtate, thoſe high Titles, render you more acceptable to God? will they procure you a freer acceſs into the preſence of that great King? will thoſe great words ſcare death? will he ſay when he comes to your houſe, this is a perſon of quality, I muſt not be ſo bold as to come near him? will your honour procure you a protection from the arreſts of this Serjeant? Where is the Honourable Perſonage, the Gentleman, Knight, Lord, King, or Monarch, that hath lived a thouſand years: (Lucian) Are the worms affraid to gnaw thy heart? Will thy fleſh never putriſie? Will your Servants, or your Maſter either honour you in Hell? And is this all that you keep ſo much a ſtir for, that can do you no good in the grave, or in another world? Can that be better worth then Heaven, then God? O that we might but know what it is, that great thing is, which is preferred before Chriſt and everlaſting glory? Again, I ask what is it that the Grandees of the world do ſo much idolize? Is it to be called Wiſe, Great, and Noble? But what if the wiſe God call ſuch a one a fool? (Epict.) What if he know neither himſelf, nor his God, nor his intereſt? Hath he much greater reaſon to boaſt then a feather that ſome body will ſay it is heavy; or dung, that the Swine ſaith it is ſweet. (Juven.) What profit is it for a man to be made great for betraying his Country, and flattering a Tyrant, who yeſterday was the ſon of a Stage-Player, and to morrow ſhall be ſhorter by the head? What good will it do a beggar that is ready to be ſtarved, to be told that he is a Prince, a brave fellow, worth ſome thouſands by the year? But would yon know which is the ready way to true honour? I tell you, it conſiſts not in the favor of them that muſt die like themſelves, and before that few years be over, muſt ſtand but upon even ground with the meaneſt; it conſiſts not in the ſorry acclamations of them which meaſure a mans worth by his eſtate, and their dependance upon him; it conſiſts not in the praiſe of them whoſe commendations ſome wiſe men have counted a diſcredit. But he hath ſhewed thee, O man, what is truly honourable; to do juſtly, to love mercy, and to walk humbly with thy God, Micah. 6.8. To bare relation to God as a Father, and to carry themſelves as his Children, to be a Servant, and Friend of God, this, this is honourable, truly honourable, this is the heighth, the top of the Creatures preferment. To converſe with, and delight in his Maker. To love, admire, and rejoyce in God, and to love God, to take complacency in the ſoul; this is ſomething indeed, this is honour, a wiſe man would not grutch to venture his Eſtate, his Blood, his All for this. And how few of the Gallants of the world underſtand the nature of this honour? How do moſt of them account that which is the only true badge of Nobility, a term of diſgrace; and that which ſpeaks a perſon highly honourable, and to have brave blood running in his veins, to be low, ſorbid, and much beneath them; as if it were below a Creature to ſerve his Maker, and a pitiful preferment to be advanced to glory. O that men of parts and learning, that perſons of Quality ſhould be ſo miſtaken! O what's become of their Reaſon? Is it an honour, a preferment for a man to become a brute? We are ready to pity mad men, and to laugh at fools; but whether there be not more reaſon to bemoan the condition of moſt of the honourable perſons in the world, I leave Chriſt and Chriſtians to judge. Well then, will you be informed after all this by him, who hath all preferments and honours in his gift, I mean the great King, and he will tell you that Glory and honour are in his preſence, 1 Chron. 16.27. Mans onelyonly honour and true dignity lies in his nearneſs, and acquaintance with God. A practical knowledge of his Maker is the Creatures groateſt preferment. David was of the mind, that it was none of the loweſt honours to be Gods ſervant, Pſal. 84. It is upon the account of Iſraels near Relation to God that Moſes reckons them the happieſt, the moſt honourable people in the world. Becauſe God had avouched them to be his peculiar people, therefore they might well be ſaid to be high above all the Nations which God had made, in praiſe, in name, and in honour, Deut. 26.18▪ 19. And upon this account, might a wiſe man have his choice, whether he will wear a Crown, and he a ſtranger to God, or rags, and be one of his neareſt ſervants; he will not ſtand long before he determine the caſe, he will ſoon anſwer with him, That he had rather be a door-keeper in the houſe of God, then dwell in tabernacles of wickedneſs. If mens actions may ſpeak their Judgements, moſt of the Gallants of the world are of a far different opinion. But, O let me dwell for ever in his houſe, and ſtand always in his preſence; happy are they that ſee his face, happy are they that behold his beauty. This, this mans Crown, this is his higheſt honour and dignity, for God to be mindful of man, and for his Maker to viſit him; this ſets him but little below the Angels, this Crowns him with Glory and Honour, Pſal. 8.45. This is that which puts a true perſonal worth upon any one; and therefore the Pſalmiſt thinks thoſe the excellent perſons, in whom is his delight. Upon this account the Scripture ſaith, The righteous man, who is in covenant with God, is more excellent then his neighbour. The pur-blind World, they judge altogether by the outward garb; they ſee the face, the rich apparel, they ſee the eſtate, but they ſee not that inward excellency and beauty that may be under but mean habit: they are ready to deſpiſe the Noble Worthies of the World, ſuch as can look upon Kingdoms as ſmall things in compariſon of what they have an intereſt in, who can call God Father, and Chriſt Brother. Have you never heard of a King in mean apparel, of a Prince without his Robes upon his back, or his Crown upon his head? and will you ſay that therefore he was but a common perſon? But thoſe heavenly Creatures that have a more ſpiritual reſined ſenſe, that underſtands ſomething of things and Perſons, are quite of another mind, they can look upon great ones in the midſt of their gallantry, without a friend in Heaven, as mean perſons that have no intereſt to ſpeak of, and many of them, for all their greatneſs, to be in a far worſe condition then Dogs and Toads. They can alſo look upon a poor deſpiſed Saint, a contemned Chriſtian, though as to a carnal eye, he ſhould look as if he could ſcarce ſpeak ſenſe, to be a favourite of Heaven, a perſon of quality; ſuch a one as this he values as the Son of a King, a Citizen of Zion, one of the Royal Race, one of that glorious Retinue, that ſtand always in the preſence of God to ſerve him, the leaſt of which are Kings and Prieſts to their great Lord, Rev. 1.6. By faith he ſees their Crown, and looks upon that Royal Diadem, which ſhall ere long be put upon their princely heads. This was the great preferment they ſought, this was the honour they moſt deſired; as for the world and all its glory, they can well ſpare it for thoſe that ſhall never be advanced to any higher dignity, to any better preferment. As for the Saint, as contemptible as he looks, he hath higher deſigns, nobler things, greater honours in his eye; and if that which the world ſo admires were the higheſt glory that a rational creature were capable of, the top of mans preferment, why then he could look upon brutes themſelves as his equals, except in this, that their pleaſures are more certain, and their miſeries leſs underſtood.
It is ſtoried of Conſtantine and Valentinian two Roman Emperours, that they ſubſcribed themſelves Vaſſellos Chriſti, the vaſſels of Chriſt; and that Numa Pompilius eſteemed it a higher honour to be a Friend of God, then a Lord of Men. Conſider poor ſinner, conſider what honours you ſlight, what preſerments you refuſe, what dignity you undervalue, when you make light of acquaintance with God. Had that brave Stoick, Epictetus I mean, known God in Chriſt, he would much more have wondered at the inconſiderateneſs of them which make nothing of being related to God as a Father, he would much more have pitty'd them which cleave to their lower, meaner kindred, beaſt, who had rather be like Swine then God, and rather be companions to their ſervants then their Maker. Seems it to you but a light matter to be a Kings Son? is it but a ſmall matter, think you, to call God Father? is it nothing to be born to a Crown Immortal, that ſadeth not away? This is honour, this is preferment worth the having, worth the looking after, worth the venturing ones life for. This is true Nobility to ſtand thus nearly related to him, before whom the Angels do vail their glorious Faces, and at whoſe feet the four and twenty Elders lay their Crowns. The Queen of Sheba thought Solomons Servants, happy, who ſtood always in his preſence, and heard this wiſdom; but what would ſhe have ſaid, had ſhe but known the Honour and Glory of his Prince! O bleſſed are thoſe that ſtand always in thy preſence O God bleſſed are thy ſervants, bleſſed are thoſe which ſee thy Glory, and hear thy wiſdom; bleſſed are they that may have free acceſs to thee. O let me have this preferment, though I live like Job at his loweſt, and dye like Lazarus. Let others ſue for the favour of Princes, let them make the beſt of what the world can give, let them deſire that which hath been dangerous to more then Haman; I hope I ſhould never envy them, might I but have more frequent and intimate converſe with God, may I be but acquainted with him; O may I have but a heart more to admire, love, and delight in him, and ſerve him with the ſtrength and inrenſenſs of my Soul while I am here, and ſtand for ever in his preſence, and behold his glorious Face with joy hereafter. O my Soul what meaneſt thou, that thou ſtill ſpeakeſt ſo faintly and coldly of ſuch infinitely glorious things? Why doth not a new life animate thee at the very mention of theſe things? Haſt thou not far more cauſe to raiſe up thy deſponding Spirits with chearfulneſs, then old Lacob, when his Son Joſeph, who was Lord of that Land, ſent for him into Egypt? Thy Father O my Soul, thy Brother is Lord, not of Egypt, nor of Goſhen, but of Eden, of Zion; he is the King of that glorious City, the new Jeruſalem; Heaven is his Throne, and Earth is his Foot-ſtool, and yet behold the waggons that he hath ſent for thee, behold the proviſion that he hath ſent to maintain thee comfortably in thy journey from Egypt to Canaan; is not this enough? O my Soul awake, up and ſee him before thou dyeſt; behold, he is coming, the Bridegroome is coming, Joſeph is coming, to meet thee with a gallant Train, in a glorious Equipage; It is but yet a little while, and thy husband will come and fetch thee in Royal State, attended with a numberleſs retinue of Saints and Angels. O hadſt thou but an eye to behold their Chariots and Horſmen coming upon the mountains; he is coming, he is coming, he will be here quickly, he will not tarry, he is at the door. Contemplate ſomtimes on theſe things, and a little antedate that Glory by Spiritual mediation, do but think what a brave ſight that will be to ſee the mountains covered with Chariots of fire, and Horſes of fire, when the heavens ſhall bow before thy friend, and the earth ſhall melt at his preſence, and yet thy heart not faint within thee; when the King ſhall come in the Clouds to fetch his Friends to his own houſe, where they ſhall dwell for ever. This honour have all the Saints.
Eleventhly, He is a ſuitable friend. It is ſuitableneſs that ſweetens Society. I can eaſily believe a poor Country Peaſant can take as much content in the company of a poor man like himſelf, as in the Society of a Prince, an unlearned Country man is no way fit to convers with Courtiers, and States-men; the vaſtneſs of the diſtance would ſo much ſwallow his mind, and the unſuitableneſs of his Spirit to ſuch company takes off that content which otherwiſe he might enjoy. But yet in Spirituals, though the diſtance between God and man beyond a poſſibility of our conception, and the diſproportion infinite; yet the Soul of man being immediately from God, and Spiritual like God, and having a Divine new Nature infuſed into it by the Spirit in Regeneration, it finds an infinite ſuitableneſs, pleaſure and content in the injoyment of Gods preſence, and it is not ſunk, but raiſed by an Union, converſe and Society with it's maker. The truth of it is, did man but underſtand his own Original aright, he would think it infinitely below his noble Parentage to converſe with, and have intimate delightful Society with any but God and thoſe which bare the ſame relation to God with himſelf, or to bring poor ſtrangers acquainted with him as well as themſelves. There is not a match upon earth fit for the Soul of man to be matched to: but in that other Country there is a match indeed every way ſuitable; a Spirit for a Spirit, and everlaſting God for an everlaſting Soul; a precious Jeſus for a precious Soul, a holy God for thoſe which he hath made holy like himſelf, and that is none of the leaſt of mans happineſs, that notwithſtanding that infinite diſtance that is Naturally between him and his God, yet that God ſhould make in his Creature ſuch Noble Diſpoſitions, and ſuch Divine Qualifications, that there ſhould be the greateſt ſuitableneſs in the World between God and the Soul, and the Soul and God; and they both take wonderful content in the enjoyment of one another. This is in part here, but compleated in Glory. This we may find oft in Scripture expreſſed in the neareſt Relations, and deareſt Affections. Hence God is ſaid to be a Father, and they his Children; a Husband, and they his Spouſe. Now what greater ſuitableneſs can there be then between Father and Children, Husband and Wife? God is alſo ſaid to delight in them, and they in him; to rejoyce in their company, and they in his; and how could this be, except there was a ſuitableneſs in them one to another. Their wills are ſuited; what God wills they will; and what God loves, they love; and ſo what they love, as his Friends, God loves; one doth not thwart and contradict the other. O how ſweet then muſt the company, the communion of ſuch Friends be! O were our hearts as they ſhould be! were we more like God, we ſhould quickly experience the unſpeakable joy of our Souls, how ſuitable a Friend he is to a ſoul: we ſhould ſoon find, that as clay and ſtones are as unſuitable ſood for the body, ſo the world is unſuitable food for the ſoul to feed on, and that it is God alone that can fill and ſatisfie the vaſt deſires of it. O, I ſay again, were we but as we came out of our Makers hands, or rather were we trimmed up in our eldeſt brothers Robes, and brought into the immediate preſence of this great King, where we ſet before that glorious Throne, where the infinite brightneſs of his Majeſty ſhines ſo that the Angels themſelves do vail their faces before him; yet for all that we ſhould not long ſtand ſilent, as if the place and company were unſuitable to us, it would not be long before we ſhould carry it as thoſe that were nearly related, and had intimate acquaintance with him that ſits upon the throne. O the unſpeakable ſweetneſs that will be the enjoyment of his company! no tediouſneſs, no irkſomneſs at all upon our Spirits. We ſhall quickly underſtand our work, our priviledge. O infinite goodneſs! O boundleſs love! O let me be always ſolacing my ſoul in the contemplation of theſe things! O let the very thoughts of them be a Heaven upon earth to my ſoul! but here, O here's the grief while we are here in a ſtrange Country, there is ſomthing (in all the poor fallen children of Adam, nay, in thoſe of them that are recovered, and by grace brought into a re-union with God) there is, I ſay, ſomething in God unſuitable to them, and in them unſuitable to God; and this, O this makes our lives ſo uncomfortable: but convers with God will wear off a great deal of that. When thou comeſt to lay off thy rages, and to put off thy old ſuit, and to put on that new one that is making for thee, I mean after death, when thou comeſt to glory, thou wilt find the caſe ſtrangly altered with thee. In Heaven there will be a perfect Harmony, Suitableneſs and Agreement between God and thee for ever; and thou wilt take infinite complacency and delight in him, and he in thee. And thus ſhalt thou ſpend Eternity in unconceivable joy, delight and pleaſures. This is Heaven, a perfect ſuitableneſs to God, and enjoying him for ever. O when, when, when ſhall it once be? Come Lord Jeſus, come quickly, Come O bleſſed Father by thy Spirit, and burn up what is unlike thee! O create a greater ſuitableneſs between my Soul and thee! O come thou down to me, or take me up to thee! O could we but talk with one of thoſe happy Creatures that hath been in the very preſence of God in glory, and ſhould we ask him, whether he were not weary of the ſame work, of the ſame company, the ſame place; what anſwer, do you think he would make you? No more weary than a man upon the Rack, but juſt before would be of perfect eaſe; no more then a healthful hungry man is of eating; no more weary than the Sun is of running, than the Fire of aſcending, or a Stone of falling towards the Center. Sen. Epiſt. 10. I know not where I had rather be then with him. I was once upon Earth as you are now; and now I am in Heaven, and in neither of both theſe places can I find one that I can take more delight in then God. I muſt ſay as he, Pſal. 73.24. Whom have I in Heaven but him? and there is none upon earth that I can deſire in compariſon of him. I can't deſire a better employment then a delightful conſtant attending upon my God: Can I have better Company then ſuch a Father? Cana greater happineſs be conceived then Eternal Glory, a pleaſanter place then Heaven? That which I can ſpeak, you can't hear; and could you (though in this perfect glory) I can't expreſs what you will find and feel when you come hither. O had I but known ſo much as I do now, when I was in your condition upon earth, I ſhould with incomparable greater earneſtneſs have ſought after acquaintance with God then I did. In his preſence is fulneſs of joy, at his right hand are pleaſures for evermore: Now I feel, now I know it. I thought one ſmile ſweet upon earth, but now I ſee and feel infinitely more what you enjoy now, is a ſhadow, in compariſon of what you will enjoy hereafter. O what do you mean, that you prize his favour no more, that you get no more intimate acquaintance with him? What do you mean that you are ſo unwilling to come to this place of joy? O, were you but poſſeſt of what I ſpeak of, you would ſay what I ſay, you would never be weary of praiſing and ſerving him, you would never wiſh your ſelf out of his preſence, and think it not poſſible to be in more ſuitable ſociety. Is it ſo, O my ſoul, what then doeſt thou here? Make haſt, O my ſoul, ſtay no longer here below, but know thy priviledge, underſtand where thy comforts are.
Twelfthly, He is a wiſe Friend, All the men and women in the world have great, mighty affairs to mannage; and they want Skil, Wiſdom and Diſcretion for the right mannagement of theſe things, they are wofully to ſeek as to their great buſineſs; they are wiſe to do evil, but in Spirituals; they become ſtupid, ſottiſh fools, and as to the carrying on of their great work, they do it with the greateſt imprudence in the world: and they will moſt certainly for ever undo themſelves, except one that is wiſer then themſelves undertake to help them. All things go backward with them, and they labour in the very Fire whilſt they act without God, and it is impoſſible it ſhould be otherwiſe as long as there is ſuch a diſproportion between mans buſineſs, and his Spirit? Man is carnal, and his work is Spiritual. Would an ignorant poor Creature that is but one remove above a beaſt, be fit to mannage the great matters of Government? How ridiculouſly would he behave himſelf in a Chair of State! how ſtrangely would an unlearned man bungle, ſhould he go about to open one of the profound Demonſtrations of Mathematicks! But a natural man is far more unskilful then any of theſe, as to the carrying on of that great Imployment that he hath to look after, while he is on this ſide Eternity; his buſineſs is to ſerve his Maker, but what pittiful work doth he make of it? man is made for an everlaſting State, he is ſent into this world to provide for another; a Good, a happineſs there is, which he is to look after; he once had a fair eſtate, but he hath ſpent and loſt it all, and he is to ſee to the recovering of it again. He hath been in arms againſt his lawful Soveraign, and been guilty of the higheſt Treaſon, and thereby hath forfeited his Life, his Soul; now he hath his pardon to ſue out, and how doth he go to work in this one thing? to mention no more. Why he goes to beg a pardon arm'd Capa-pe, and with his Sword drawn, he comes to ask pardon for one Treaſon, and he is found acting of another. Lord have mercy upon me, and give me leave to break thy laws, is the ſum of all his prayer. He talks of Heaven, and yet makes all the haſt he can to Hell; he is told he is out of the way, but he laughs at him that tells him ſo; and that's his beſt; Sometimes he rages, and deſires with all ſpeed to remove him that would ſet him in the road to Zion; he calls for a Hatchet to cut down the bough upon which himſelf ſtands. And this is your man of Wiſdom. The man is under ſail in the midſt of Rocks and Sands; and if he would but look, he might ſee many doleful Spectacles, the tops of Maſts, ſhip-wacked ſouls I mean; and though the Pilots tell him of the danger, yet he ſays, he will never believe; but that's the beſt and the ſafeſt road to the harbour, and ſo on he goes as if he were ſure he could not miſcarry; and all this while he will not be perſwaded but that he acts every wiſely; he judgeth it one of his greateſt comforts, that he runs to miſery without any hinderance; and how can it otherwiſe be, except men were ſpiritually wiſe? and who can teach man this wiſdom? who ſhall inſtruct him? who ſhall help him, now his affairs are upon the matter almoſt deſperate? why, if thou wilt but hear, here is one that will yet undertake their foul cauſe if you will be adviſed by him, for this he will ſet all at right. And O how doth he call after you! how willing to give you his advice! how deſirous to aſſiſt you, Prov. 1.20. &c. Wiſdom cryeth without, ſhe uttereth her voyce in the ſtreets: She cryeth in the chief places of concourſe, in the openings of the Gates, ſhe uttereth her words, ſaying, How long, ye ſimple ones, will ye love ſimplicity? And ye ſcorners delight in ſcorning, and fools hate Knowledge? Turn ye at my reproof: Behold, I will pour out my Spirit upon you, I will make known my words unto you. And will you ſet at naught all his Counſels, and have none of his reproofs! Will you rather be ruined then beholding to him for advice. Let me put in one word, if this wiſe Counſellor be not for you, he will be againſt you, and if you find any that can order your ſad affairs more to your advantage, I pray make uſe of him; but if you will be ruled by him, you can't miſcarry, as ill a condition as you are in; though thou beeſt quite broke, yet he will give you ſuch a ſtock as that you may ſet up again, and ſuch directions as that you can't but thrive, if you will but follow them. It is he that teacheth his Spiritual Frugality, not to part with that for a trifle, which will be a rich commodity ere long; it is he who perſwades us to make the beſt uſe of every thing; it is he that teacheth Fools more true wiſdom then the great Politicians of the World; though the world judge them weak, yet they have wit enough to make a good bargain; to value Heaven before Hell, to flye from everlaſting burnings. They are wiſe enough to know what is for their real advantage, and what not. This is he that would bring thee acquainted with him. It is he who give his ſo much underſtanding, as to know the true worth of things, and the difference between good and evil; finite and infinite, time and eternity. Who is it that David goes to for counſel, when his politick Enemies combined againſt him? where doth he adviſe? who brings him out of all his intricacies? Is it not He that I am perſwading you to go to, who was never out-witted, who can eaſily turn the councel of Achitophels into fooliſhneſs; It is he who can infatuate the great Sages of the World, and make them weaker then children in their Counſels. And this is he who will be a conſtant Councellor to all thoſe that are his friends, his acquaintance. Seneca, Epiſt. 41.81. gives excellent counſel indeed, which if we will preciſely follow, our matters can't, but ſucceed. Art thou never in any ſtraights? are all thy affaires carryed on with ſo much prudence, both as to time and eternity, that thou ſtandſt in no need of advice? Art thou ſure that this will always be thy condition? If not, why then wilt thou not be perſwaded to ſtrike in here? Why if you will believe them, which to their comfort have tryed him again, & again, it is your unſpeakable intereſt and wiſdom to get God for your Friend, & then what ſoever you do, ſhall proſper by his advice; a poor Chriſtian can out-wit all the policy of Hell, and ſhew himſelf more wiſe than thoſe which call himſelf Fool, and count him mad, Pſal. 73.24. David durſt truſt none elſe to guide him; but with his conduct he doth not fear but that he ſhall come ſaſe to his journeys end, Thou ſhalt guide me by thy counſels, and bring me to thy glory. And again he ſaith, by the help of this Counſellour he was wiſer than his treachers, Pſal. 119.18. Here therefore what you had beſt to do as matters ſtand with you, Prov. 4.11. He will teach thee in the way of wiſdom: he will lead thee in the right paths. When thou goeſt, thy ſteps ſhall not be ſtraightned, and when thou runneſt, thou ſhalt not ſtumble, &c. 1 Cor. 1.15. Becauſe the fooliſhneſs of God is wiſer than men. That which looks moſt contemptibly, if throughly underſtood, will be found to have more depth in it than the wiſeſt men of the world can reach. To chooſe ſuch a friend, this is wiſdom, this is prudence. The godly man knows that he hath a great cauſe to be decided ere long, and it will be no loſt labour to make the Judg his Friend. Well, what ſay you ſinners, is this conſiderable that I do now propound, or is it not? Can you plead your own cauſe, can you clear your title to glory without him? if not, be well adviſed before you ſlight ſuch a motion, as I now do make to you.
13. He is an immortal Friend. I, that's a Friend indeed. If one friend could be ſure to live juſt as long as the other; and were friends ſure never to want the advice, comfort, ſociety, and help one of another, it would not a little advance the worth of a friend. But where is ſuch a one to be found? What Hiſtories can give us an account of ſuch amities? Let perſons be united in never ſo cloſe an union, conjoyned in the faſteſt knot that nature can tie, yet death will Firſt or laſt diſſolve it. So that ſometimes I have been almoſt of this mind, as to all worldly friends, conſidering them abſtract from God (for grace in any friend doth unſpeakably ſweeten the relation, and ſuch a relation will not dye) if we compare the ſhortneſs and uncertainty of poſſeſſing, and the bitterneſs in loſing, with the ſweetneſs of enjoying; that it's ſomwhat difficult to reſolve, whether ſuch ſhort-liv'd comforts are worth the looking after. Not but that I think a friend, a true friend, a great mercy, and much to be deſired; but really, if our affections be not for Gods ſake, if our love be not regulated by Religion I can eaſily believe that the bitterneſs in loſing doth over-ballance the pleaſure in enjoying. And who would much trouble himſelf to get that with care, which muſt be poſſeſt with fears, & will be parted with with tears? All wordly enjoyments will ſerve us thus. When we expect moſt from them, and pleaſe our ſelves to think what content we enjoy in them, ten to one, if God love us, but that he either imbitters, or takes away that comfort from us. One faith, I had a dear Husband, ſuch a one as never woman had, but he is dead, I have loſt him. Another ſaith, I had a precious Child, a Brother, but he is gone. And every body, will be in this note firſt or laſt. And if the caſe be thus, who would be ſo fooliſh as to let out the ſtrength of his ſoul, upon that which he may ſoon be deprived. of? But here, here's a friend, whom you need not fear over-loving or loſing a never dying friend, one that will be ſure to out-live you. (Ar. Epict. 1.3. c. 22.) Say of what you will, that it is mortal, and you have diſgraced it enough; for how can that he of any great worth which can die, and when I have moſt need of it I may want; but this can't be ſaid of God, he only is Immortal, and not ſubject to changes. As for the favour of Princes and great Ones, at the beſt, it is but an uncertainty; for it may be all thy hopes are bound up in this life, and that hour which puts an end to his dayes, puts a period to thy comfort? But it is another kind of friend that I would have you acquainted with. O why do Chriſtians dote upon that which is ſo ſhort liv'd? Make but choice of: this friend, and you ſhall never ſay of him, he is dead, I have loſt him. Wherefore put not your truſt in the Son of man, in whom there is no help; for his breath goeth forth, and he returneth to his earth. But happy is he that hath the God of Jacob for his help, whoſe hope and love is ſixed upon the Lord his God which made Heaven and earth, &c. That God who is called the Living God, Pſal. 146.3, 4, 5, 6.
14thly, He is a preſent friend, a friend that is alwayes in all places. Mans condition may poſſible be ſuch, as that he may be deprived of the company of his deareſt worldly relations, he may be ſequeſtred from the ſociety of his moſt helpful and neceſſary friends! How oft have the dear children of God been clapt up in Dungeons, not only from the ſight, but from the knowledge of their moſt affectionate acquaintance? It's no unuſual thing for them to be baniſh'd from their native Country. Wives and Children, among Savage Men and beaſt; they have no man to make their complaints to, but ſuch as will increaſe their ſorrows. How frequently may they be in ſuch a condition, as that they may not ſee, hear or ſpeak to any friend? what Bolts and Bars, what Walls and Guards to keep them from them, which if they could not free them from, yet might in ſome meaſure alleviate their miſery? But now God is ſuch a friend, who cannot, who will not be kept out from his by Walls of Braſs, or bars of Iron, he will find out his friends in the darkeſt hole, and bare them company there in ſpite of all the powers of Hell. O how reviving are his viſits? What Cordials doth he bring along with him. This is that which makes the people of God ſo very chearful, when their enemies make account their condition is ſuch, as that it hath no mixture of joy or comfort in it. Was that a Priſon or Heaven where thoſe Martyrs were ſinging Hallelujahs? Was that a time to be ſo merry, when all the world diſowned them, when they were loaded with reproaches, and irons, and chains, counted the troublers of the nation, mad-men, hereticks? The caſe is clear: the ſight of this friend made them forget their Scorns, and think their chains Gold, and their priſon Liberty. It was God that ſpake it, and he hath been found to be as good as his word, Iſa. 43.1, 2. Thus ſaith the Lord that created thee, O Jacob, and that formed thee, O Iſrael: Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: When thou paſſoſt thorow the waters I will be with thee; and thorow the Rivers, they ſhall not overflow thee: when thou walkeſt thorow the fire, thou ſhalt not be burnt; neither ſhall the flame kindle upon thee. Who was that which bore the three children company in the fiery furnace? who was that which went into the Lions Den to viſit Daniel? who brought Paul alive to this ſhore when the ſhip in which he went was wrak't? Was it not this Friend, that I am now ſpeaking of? I might be large in reciting the miraculous preſervations which God hath vouchſaſed to his, which is a manifeſt token of his preſence; when none can come near, beſides, he will not be far off. In the greateſt extremities, which none durſt own them, then God reckons it time for him to ſhew himſelf. It was not for nothing that the Pſalmiſt could ſpeak ſo chearfully when others were quaking, Pſal. 64.12. &c. What was it that bore up his ſpirits, when there were ſuch dreadful Commotions? What refuge hath he to ſhelter himſelf under in time of ſuch Calamity? In what doth his ſtrength lie, that he is ſo confident? Whence doth he expect a ſupply, that he holds it out ſo bravely, when his enemies are ſo numerous, and his Friends ſo ſcarce? Why, David hath his inviſible Friends, as well as viſible enemies. Ask him, and he will tell you, That God is his refuge and ſtrength, and he is his confidence, and he will come in when he hath the greateſt need; he will be a very preſent help in trouble. And that is the reaſon that David will not fear, though the ſtorm were far greater then ever yet he was in, though the earth were removed, and the mountains were caſt into the midſt of the Sea; though the foundations of the earth were ſhaken, though the Sea ſhould roar and threaten the earth with another deluge, he can ſleep as ſecurely as a perſon little concerned; and this he can ſpeak, not only for himſelf, but for the whole city of God; God is in the midſt of her, ſhe ſhall not be moved. The Saint hath a Friend that will bare him company in all places, in all dangers, and in his company he need not be afraid. Let the leaſt child that God hath, give but one cry, and he will ſoon awake. It can't but be ſo from the ſpirituality of his nature, the immenſity of his being, and the infiniteneſs of his love. It was Orthodox Divinity and Doctrine that Ar. Epictetus l. 2. c. 14. preached (though but a Heathen) when he ſaid, That the firſt leſſon that became a wiſe man to learn, was, that there was a God, and then, that nothing in the world could be concealed from him, and that he knew not only our outward actions, but our moſt ſecret workings, our cloſeſt curtain buſineſſes; and not only ſo, but even our thoughts, projects and principles: which ſpeaks him every where, and conſequently ready at hand to help his Friends at a dead lift. Wherefore (ſaith the ſame Author, Idem. l. 3. c. 22.) think not that thou art alone when thou art in thy Chamber, in thy bed, when thy Curtains are drawn, when thou art lock'd up in a priſon never ſo dark under ground; if thou art good, thou ſhalt have two companions in ſpight of the malice of all thy enemies, a good Conſcience, and thy God. This made that brave Moraliſt to dare his enemies to do their worſt to exclude his Friends from him. Can (ſaith he) any man be baniſhed out of the world? whereſoever you ſend me, there will be the Sun, Moon, and Stars; but if not, God is there, I am ſure, with whom I may talk, to whom I may pray; he will bare me company, though all the reſt of my Friends be kept from me. And as long as you can't baniſh me from God, nor keep him from me, I ſhall reckon my ſelf at liberty; and ſhould I be ſent out of this world into another, even there I ſhould find my Friend; and he will ſcarce complain that is removed from a place where almoſt all are his enemies, to a place where quite all are his Friends. One would have thought theſe poor Heathens had been reading, Pſal. 139. Do you hear O Chriſtians, what language thoſe forementioned perſons ſpeak? and ſhall theſe that never had the thouſandth part of that advantage for the knowing of God, ſpeak and act thus, & ſhall Chriſtians have ſuch low thoughts of God? becauſe we do not ſee God, ſhall we therefore not believe that he is preſent every where? he that denies Gods own preſence, had upon the matter as good deny his being; for were it not ſo, how could he Judge the world with Juſtice? How could all things be ſuſtained by his power? God takes this as a very high indignity, that any ſhould in the leaſt queſtion this glorious attribute, Jer. 23.23, 24. Am I a God at hand, and not a God a far off? Can any hide himſelf in ſecret places, that I ſhall not ſee him, ſaith the Lord? Do not I fill Heaven and Earth, ſaith the Lord. And is not this a Friend worth the having, who will be ſure not to be abſent when you have need of him? the wicked indeed ſay, how doth God know, and can he ſee through the thick Clouds, and therefore they ſin with confidence, and oppreſs the Friends of God without any fear; they hope God doth not behold, they think omniſcience knows not. I wiſh there were not ſomething too like this ſometimes in the thoughts of Gods people too; but let me only leave that one Scripture with the firſt ſort, Pſal, 94.9, &c. He that planted the ear, ſhall he not hear? He that formed the eye, ſhall he not ſee? He that teacheth men knowledge, ſhall not he know. The Lord knoweth, &c. As for the deſponding Chriſtian that begins to think God is out of the reach of his Prayers, let me ask thee, O thou of little Faith, when did God ever abſent himſelf from his in a time of need: When was he quite out of the hearing of their cry? I know indeed he may hide himſelf, yet then he is near them alſo, to try their love, and hear their voice, for God loves to hear his Children cry; (earthly Parents may correct their Children for crying, but God chaſtiſeth his Children uſually for their ſilence.) When he ſeems furtheſt off, he is but behind the Curtain, he is there where he with pleaſure ſees how earneſtly his Children look up and down for him: and then when they are ready to ſit down weeping, as if they had loſt their Father; when they think they are quite forgot, and their enemies begin to triumph, and to ask, where now is your God? Then he lets both friends and foes know that he is near. And what ſay you to all this, you that as yet are ſtrangers to God? Have you gotten ſuch a friend as he is, that will always be at your elbow, that can and will come to help you (when other friends are far enough off,) whether man will or no? have you got ſuch a friend? If not, why then will you not now accept of his acquaintance, who will be ſuch a friend to all that love him? No good man is without the company of God, he walks with God, he talk with God, he cats with God, he drinks with Gods and is entertained by him, and he ſleeps in hi… Arms. God is with him in his Shop, in th… Rode, at Home and Abroad, and who can mi… carry that hath ſo helpful a companion alway… with him? When thy burdens are too heavy do but complain, and he will either take them off thy back, or put under his own ſhoulders, and help thee to go away lighty with them; he will aſſiſt thee in ſix troubles, and in ſeven he will give thee help.
15. He is a Soul Friend, Soul Friends are the beſt friends. As ſoul affairs are the mightieſt affairs; ſo thoſe that give us the greateſt help in thoſe matters ought to be valued. God is the great Soul Friend; expect not to find him a friend to thy luſt, this ſcares the wicked from him, who would be glad to be acquainted with God, if he would gratifie their luſts, and pleaſe their wicked humors, and give them eternal happineſs after a life of wickedneſs; that is, would ungod himſelf for their ſakes. But hold there man; you ſhall ſooner ſee the Sun black, and have fire cold, and find a heaven in hell, then have God a friend to your Sin. God doth not promiſe to furniſh all his acquaintance with proviſion for their ſenſuality, he will not put a knife into thy hands to ſtab himſelf, or to cut thy own throat. There are too many of ſuch friends in the world, and men are generally ſo fooliſh as to count them friends, which deſerve another name; theſe are they which help men to Hell, and ſhew them the ſhorteſt cut to eternal miſery, and this muſt go for a ſpecial kindneſs. Sure men and woman will ſcarce be always of this mind. Muſt poiſon in a guilded cup go for a Cordial, and a kiſs, though with a dagger, be taken for true love, Seneca had more wit then to reckon ſuch among benefactors. He that can teach me the way to true happineſs, he that can help me to adorn, dreſs and trim my Soul; he by whoſe inſtructions I ſhall be more in love with vertue, and out of love with ſin; he by whoſe directions I may be acquainted with my ſelf, and made truly to value that which is really moſt excellent, this ſhall be my friend, this ſhall be my companion. And where are ſuch friends to be found? How few of them in the world? Do not moſt, that go under that ſweet name of friends, do one another the greateſt unkindneſs that can be imagined! How do they incourage one another in an evil way, Prov. 1. Pſal. 2. How do men tug and pull to get one another apace into damnation; and if the wiſe world may be Judges, none muſt go for a friend, but he that would do me moſt miſchief; none muſt be counted an enemy, but he that deſires to do me the moſt real kindneſſes. This ſounds ſtrangely: yet for all that, did it lie in my way, I could eaſily prove it. Yet I muſt confidently affirm, that every ones experience, firſt or laſt will ſay as much. Something of this I have taken notice of, in my converſing with dying men. I remember, once more particularly, being by a poor Creature that was juſt a going into another world, one of his old friends looked in to ſee him, at the ſight of which perſon he gnaſhed his teeth, and could not indure him in the room, but cry out, this was he that brought me to this, I may thank him, or I had not been in ſo ſad a condition upon a death-bed. But this by the by. Open enemies are better then ſuch friends. I ſay again, do not expect to have God ſuch a friend. God loves his too well to let them undo themſelves; he knows the worth of Souls; and pitties them that would part with their ſouls for a trifle, and therefore he tells men plainly, that which may be really prejudicial to the health of their Souls; he can't but let them know what is food, and what is poiſon: what elſe is the meaning of thoſe vehement expoſtulations? Why doth he ſend ſo many meſſengers one after another? To what purpoſe elſe doth he tender ſuch promiſes, ſuch incouragement? Be it known therefore unto thee O man, if thou underſtand'ſt the worth of thy own Soul, and would'ſt have that Soul of thine to do well for ever, and would'ſt have a friend for thy Soul, that there is but one ſuch a friend to be found in the whole world, and that is God. O haſt thou no regard at all for thy precious and immortal Soul? Doſt thou never think of that excellent thing within thee? Doſt thou not care though thy Soul ſtarve, be naked and miſerable for ever? Is it nothing to thee, that thy Soul hath not ſo much as a ſhelter to hide it ſelf under, when a dreadful ſtorm ſhall riſe, and death ſhall turn it our of his old Tenement? Doſt thou not believe that it muſt have a being ſomewhere for ever, and that either in everlaſting glory or eternal burnings? and are theſe ſmall matters with you? What will you for all this take no care in the world about theſe grand affairs? Had a ſpecial friend committed but a Dog to thee to take care of, you would have thought your ſelf engaged in gratitude and honour, to have ſuited your care of him, to your reſpect to the perſon from whom you had him. (Epict.) But doſt thou not know, O man, that thy God hath committed a Soul to thy care, & hath told thee what thou ſhalt do to preſerve the life and health of this thy ſoul, that it may be in good plight when he ſhall call for it. He doth tell thee what is its moſt natural food, and what is not wholſome. He tells thee what thou ſhalt do to have that ſoul within thee everlaſtingly happy. And is all this of ſo little conſequence, as to go in at one ear and out at the other? Are theſe things to be indifferent in? If mans ſoul were like the ſoul of a beaſt, the caſe were altered; if when his breath went out of his body there were an end of him, the matter were the leſs conſiderable; if he had ever a friend in another world, that could do as much for him as God can do, I ſhould have little to ſay in this buſineſs. But ſince this is impoſſible, how can I bare to ſee thee neglect the making ſure of ſuch a friend? How can a Chriſtian with any patience think, that thoſe that he lives with, and dearly loves, ſhould miſs of ſuch a friend, without whom their ſouls muſt be everlaſtingly miſerable. If it were only for your bodies or eſtates I ſhould ſcarce uſe ſo many words, neither I believe need I; but when it is for your ſouls and eternity, who can be ſilent? Once more conſider what a friend thou mayſt have; it is a friend for thy ſoul. Alas man, it is thy ſoul, thy precious ſoul that lies at ſtake; that Spirit within thee, which is more worth then a world; it is that which is in hazard, and here is a friend that offers thee to make that ſoul of thine happy for ever. Thy ſoul hath abundance of enemies: Some would debaſe it, others would rob thee of it, others would clap up a haſty match between that Noble Creature and a Servant, the World I mean: and there are very few that have any true kindneſs for it, and thou knoweſt not the worth of that Jewel, thy Soul; but here, here's a friend, if thou wilt but leave it with him, he will take care of it, it ſhall not be marted away for nothing. Here's one will do that for its ſecurity, honour and happineſs, that all the world beſides can't do. If therefore thou haſt any love for thy poor ſoul, if thou ſetteſt any price upon that precious thing within thee; in a word, if thou wouldeſt have thy ſoul do well in another world, O ſtrike in here, cloſe with theſe tenders, liſten to the counſel of him who offers you the beſt advice in the world. He, he it is that now offers thee that thou canſt never value enough; he it is that will feed, cloath, and portion that Soul of thine, and after that marry thee to his onelyonly Son; by which match you will be made for ever. O did men and women but know what a Soul is, did they imagine what a dreadful miſcarriage of a Soul is, did they but in any meaſure underſtand the things of their peace, could they but conceive what God could and would do for their Souls, I need to ſpend but little time in perſwading them to commit their Souls to him, to be acquainted with him, who will be ſure to take ſpecial care of their Souls, that they may do well, whatever is neglected. O could you but ſee, did you but know what a ſad taking they are in, that go into the other world with a poor naked Soul, and know no body in the world there, and have never a friend that doth take any notice of them, you would then think I ſpoke what I do with reaſon enough, and that my words were too ſhort, and my expoſtulations too faint in a matter of ſuch concernment. O ſinners, I tell you, nay, God tells you ſoul-matters are the greateſt matters in the world. I am ſure Chriſt thought ſo, or elſe he would not have been at ſo much coſt about them; thoſe that are in their wits and underſtand themſelves, they know as much too, and ſo will you, ere a few years, it may be hours, be paſt. Thoſe that now make but a piſh of all this, when they have been but one quarter of an hour in another world, will ſay as I do, that a Soul-friend is the only Friend, and that Soul-concerns are the great concerns, things of weight and moment indeed; and that it would have quitted the coſt to have taken ſome pains to have look'd out for ſuch a one that could have ſtood the Soul in ſome ſtead in that other world; and that above all, it would have been no folly nor madneſs to have accepted of the kindneſs of one that deſired earneſtly to be acquainted with them, and to do their Soul a good turn. O that they had but been ſo conſiderate, as to have embraced ſuch a motion when it was offered! And this brings me to the next Qualification of this Friend.
16. He is a neceſſary Friend. There is an abſolute neceſſity of being acquainted with him. It's poſſible for a man that hath very few friends upon earth, to live as happily as he that hath many. Multitude of acquaintance, ſuch as they are, may contribute much to a mans care and ſorrow. And as for moſt friends, ſuch as are commonly ſo called, it is better to have their room than their company. A man may live without the acquaintance of Nobles, he may be as free, chearful, and rich without the knowledge of ſuch as them. One may live holily, and die joyfully, and may be happy for ever, though he never ſaw the face of a Prince, though he was never at Court, though he lived and died a ſtranger to all worldly friends. One may be diſowned by his Father, hatred by his Mother, ſlighted by all his Relation, and have never a friend under the Snn that will own him, and yet for all that be in a ſtate of truer felicity, then thoſe that are daily attended with troops of viſitors, whoſe gates are ſeldom ſhut, whoſe houſes are never empty: but amongſt all that comes, God never comes to them, as for his company they are ſtrangers to it; this man I may write miſerable for all his great and many friends. And him that hath the company of God in acquaintance with his Redeemer I'le call happy, though he have never a friend in the world beſides. Multitude of friends ſeldom add much to our comforts, but always to our cares. A man may go to Hell for all his great acquaintance with men; but it's impoſſible, if we are greatly acquainted with God, to miſs of Heaven. When men are unkind, if God be kind, it's well ballanced; but if God frown, whoſe ſmiles can comfort? I may be happy, though I am very little in mans favour; but it's impoſſible to be happy without Gods favour. To be a ſtranger to God, is to be a ſtranger to peace, joy, Heaven. O it's ſad being without God! If I ſhould declare the Judgement of moſt in the world, at leaſt if their practice may ſpeak for them, they ſee very little need of acquaintance with God. They do not write, Muſt, upon the things of Religion. They muſt eat, they muſt drink, they muſt ſleep, and if they want any of theſe things, they count themſelves in a ſad condition. But further, they muſt riot, they muſt be drunk, they muſt whore, they muſt have what their luſt calls for, let it be what it will, they muſt get into the favour of ſuch and ſuch a great perſon whoſe diſpleaſure they have incurred: Theſe are things that the world ſay muſt be; they are reckoned among the neceſſary things: but they do not ſay they muſt have a Chriſt, they muſt be reconciled to God, they muſt deny themſelves, they muſt ſeek firſt the Kingdom of Heaven; No, theſe are indifferent things amongſt them, theſe are things minded by the by, if not matter of ſcorn and jeſting, theſe the world think unneceſſary things. It's neceſſary their fleſh ſhould be pleaſed, it's neceſſary the Devil ſhould be obeyed, it's neceſſary they and theirs ſhould be ſomebody in the world, theſe are matters of weight, for theſe they think it worth the while to toil and moil, to ride early and late, and to loſe their ſleep, and think they can never do too much; and all this while they ſee no need at all of getting a friend for their ſouls, no need at all of knowing, loving and delighting in God. Well, ſeeing the caſe is thus, ſeeing it is no great matter whether you know God, or be known of him; be not then troubled at the day of Judgement, if God look upon you as a ſtranger then, be not grieved (ſeeing the knowledge of God is nothing with you) if God ſay he knows you not; if Gods preſence be no ſuch material thing, complain not then for the want of it; be content, if you can, to hear him ſay, Depart I know you not. O, but ſhall I thus leave you, poor ignorant ſinners? Conſider for the Lords ſake, for thy ſoul ſake, whether it be a neceſſary thing to avoid everlaſting burnings; is it a neceſſary thing to be ſaved? Is Eternal Glory and Heaven neceſſary? dare you ſay theſe are unneceſſary things? If theſe be neceſſary, then I am ſure God and Chriſt are neceſſary; For this is Life Eternal to know God, and him whom he hath ſent, Jeſus Chriſt. O how will the caſe be a altered ere long, with the God-hating and Chriſt-deſpiſing world? when they ſhall be quite deſpoiled of all that which they prized above the knowledge of God, when all their friends ſhall appear to be enemies, when all their hopes ſhall be ſwept down like a Spiders web, O will they not then be of this mind, that it was no ſuch ſlight matter that I was ſo earneſt with them about, that acquaintance with God was no ſuch unneceſſary thing as they took it to be; and that there was more need of getting an intereſt in Chriſt, than of running to a Play-houſe, or a Whore-houſe. How will they rend the skies with their fruitleſs wiſhes? How will the Mountains eccho with their doleful lamentations? O that God would but know them! O that they might not hear that word, Depart! but ſeeing all that too little purpoſe, how then will they exclaim againſt themſelves? O that they ſhould be ſuch fools, that they ſhould be ſo madly beſotted, as to neglect the looking after acquaintance with God. Time was, that God would have had them to come to him; he called after them, and ſent for them again and again, but they would none of his company, they deſired not the knowledge of the moſt High; they ſaid to him, Depart from us: and now they have what they then deſired; now they ſee that the Miniſters had cauſe enough to ſay what they did, and a thouſand times more. As troubleſome as it was to hear of Hell, it's worſe to feel it. They ſee now Muſt is for the Soul, and not the Body. O that men and women would be now as ſerious in their judgments about theſe things as they will be ſhortly? Conſider, O man, that as little as thou mindeſt theſe things, theſe are the only things that are neceſſary. Thou muſt have a God for thy Friend, a Chriſt for thy Saviour to ſave thee from thy fins, or elſe thou Muſt be damned, or elſe thou Muſt be curſed for ever. Thou mayſt lie racked upon thy bed of ſickneſs, where none can help thee; thou mayſt rot in a ſtinking dungeon, where no man can relieve thee; thou mayſt be roaſted in the flames, and yet for all this be a happy man. Worldly eaſe, pleaſure, health, riches, are none of thoſe abſolutely neceſſary things, A man may go to Hell and have them all, and a man may go to Heaven and want them. Thou mayſt have Eternal Reſt in another Life. though thou haſt ſcarce a day of eaſe in this. One may be a Favorite of God, though as miſerable as Job. But what will you ſay, of that man that hath not a God to go to? This, this is the miſerable man with a witneſs? …hat ſeeing mens lives are ſo ſhort, they would wiſely husband their precious time in minding nothing but neceſſary things! O that unneceſſaries might be cut off. When I am about to undertake a buſineſs, let me ask my Soul this queſtion: O my ſoul, is this a buſineſs of abſolute neceſſity? haſt thou not ſomething of greater importance that is yet undone? We enter not into the Liſts for honour, where it is no great matter, whether we conquer, or no; we perſwade not men to buſie themſelves about toys, we are not ſo importunate about a thing of nothing. No Sirs, as unneceſſary as you think theſe things we ſpeak of are, ere long you will ſay as much as we do, and more too; you'l ſhortly find, that it was as much as your life and happineſs was worth that lay at ſtake. Theſe are things we muſt mind you of, or elſe we hazard our ſouls; and they are things that you muſt mind alſo, or elſe you hazard yours. I want ſignificant words enough, to expreſs the weight and importance of theſe things. O that what is wanting of that nature, might be ſupplied with tears, groans and compaſſions. I am through mercy aſhamed of my own heart, (O that I were more ſo) that I ſhould ſpeak of ſuch ſerious matters ſo ſlightly. It is not now a time to jeſt, O my ſoul, when thou art to diſcourſe with miſerable men and women, which refuſe their happineſs, and doat upon their miſery. Thou art now about a work that concerns ſouls, and their eternal ſtate. Tell me dear friends, do you in ſober ſadneſs believe that you have immortal ſouls? do you indeed know that your ſouls are naturally enemies to God, and that if yo… be not reconciled to God, that you muſt be dealt with as enemies? do you really believe all this? do you believe what a dreadfull thing it is to look ſuch an enemy in the face when he ſhall ſit in Judgement? Further, do you believe what it is to lie down in devouring flames, and to dwell with everlaſting burnings? do you not think it a fearful thing to fall into the hands of a living God; and if you do not, let me tell you, you are worſe than mad; if you do believe all this, why, then let me ask you again, whether you conceive it unneceſſary to uſe the utmoſt care and diligence to get acquainted with him: who can deliver you from the wrath to come? O friends, I call you ſo, and I believe moſt of you love me dearly! O that you would do me one kindneſs; I ſhould count it the greateſt kindneſs that you can do me, why, what is that you ſay! why, it is but to pity your own Souls, and to mind that one thing neceſſary, and to pitty them that are mourning for your dry eyes, and hard hearts? What ſay you to all this? if you have any thing to ſay againſt the neceſſity of theſe things, I am ready to plead the caſe with you, &c. Well, if it be not neceſſary to know God and Chriſt, and lay in proviſion for eternity, what then is neceſſary? If it be not neceſſary to ſerve, love, and delight in him, who can deliver from everlaſting death, and reward with everlaſting life, what then is? Once more, for your Souls ſakes conſider what you do, when you vigorouſly purſue worldly things, and look upon the favour, and diſpleaſure of God, as ſmall things! O write not theſe things down amongſt the ſuperfluous things which are to be minded by the by. Remember this, that it is very poſſible for a man to be exceeding holy, and yet to be altogether unknown to the world; but it is altogether impoſſible to be truly happy, and yet unacquainted with God.
17. He is a tryed Friend. Thouſands and Millions can from their own experience, ſay all this, which I have ſaid of him, and much more; but I ſhall paſs this over at preſent, having hinted it already, and becauſe it may be I may touch upon ſomething of the ſame Nature hereafter.
18. He is an everlaſting Friend. I ſhall be but brief in ſpeaking to this head, becauſe what might have been ſpoken of this, fell under that of his immorality. Yet becauſe it is poſſible to conceive God immortal in himſelf, and yet by reaſon of mans default, his kindneſs to him to be finite; ſo it was in reſpect of the Angels that fell from him. But now Bleſſed be free Grace, man ſtands upon ſurer ground then ever he did, the children of God have a firmer bottom by far then Adam had when he was in Paradice; his ſtate is more ſecure, being once united to God in Chriſt, then that of the Angels of Heaven in their firſt Creation. For that their State was mutable, is de facto proved; but now bleſſed be rich goodneſs, if we can but make ſure of reconciliation with God, again it is impoſſible for us to miſcarry. God hath ſworn, and he will perform it, that the heirs of glory might have the more ſtrong conſolation, Iſa. 54, 9, 10. For this is as the waters of Noah: for I have ſworn that the waters of Noah ſhould no more go over the earth, ſo have I ſworn that I would not be wrath with thee, nor rebuke thee. For the mountains ſhall depart, and the Hills be removed, but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord, that hath mercy on thee. Gods children need not fear diſ-inheriting; his gifts, and callings are without repentence. If God loved us while we were enemies, how much more being reconciled will he continue his love to us; once a Child of God, and a Child of God for ever; once in favour, and never out of it again, Rom. 8.35, 39. Who ſhall ſeparate us from the love of Chriſt? ſhall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril or ſword. Nor heighth, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord. Who can pluck us our of the Arms of the Almighty? Who, or what is that which can alienate our Fathers affections from us? If the promiſe of God, which ſaith, I will never, never, never, never, never leave nor forſake you, be valid, if his oath bind him, if the blood of Chriſt continue always to be ſatisfactory, if his mediation can prevail, if the nature of God be unchangeable, we are well enough, we are ſafe, if this be but clear that we are really reconciled to God, if we be acquainted with him. We are kept by the mighty power of God through Faith unto Salvation. If they had been of us, ſaith the Apoſtle, no doubt they would have continued with us. It is poſſible indeed, yea, common for men to pretend love to God, and to ſeem to have a true friendſhip for him, and yet not to be truly ſo. To have a name to live, and to live, are two things. It is not unſual to bare God company (as I may ſay) abroad, and yet at home to have ſome body that they have a greater kindneſs for. It is common to go along with God (if I may ſo call it) in the external actions of Religion, and yet to deſert him at laſt, Iſa. 58.1, 2, 3. Mat. 7.21. There are many that ſeem to bid fair for Heaven, and if cap and knee will do, God ſhall have that; they will give him the husk and ſhell, that they may keep the kernel for one that they love better. Thouſands there are of ſuch perſons in the world; and theſe profeſs abundance of kindneſs for God, they come oft to his houſe, and ſit down there, and make as if they were his friends, and his acquaintance, and ſome of Gods ſervants, by a miſtake, may bid them welcome, but yet for all this they may be ſtrangers; only they have heard of God, and can talk of him, and it may be have given him many tranſient viſits, but yet they want the real properties of friends: they never knew what it was to be brought nigh to the Father, by the Son; to have a fence of their loſt ſtate and eſtrangement from God, and under a fence of this, to make earneſt inquiry after him; they never knew what it was to converſe with God, to have an intimate acquaintance with him; to be ſending out the breathings of their Souls after him, and to be unſatisfied without him; they took up a trade of lifeleſs duties, and that was all. As for the life and power of Religion, they never underſtood it; communion with God, they heard oft of, but never underſtood what it meant, they never ſavoured, and relliſhed the things of God, nor with any ſuitableneſs or complacency ingaged in his ſervice: And as for thoſe more ſecret actings of Religion, to take up the intereſt of God, to deſign his glory, to be deeply concerned for his honour, obſerving their affections, and the workings of their hearts in duty; to take notice of anſwers of prayers, or to look after their petitions, when they are out of their mouths, they know not what theſe things are. So that from hence it appears, that God, and they, were never really acquainted; no wonder then that they do forſake God, and are forſaken of him. The building might look neatly, and the houſe ſeem to be ſtrong; but becauſe it was built upon the ſands, it need not ſeem ſtrange, if it fall when the winds riſe, and the waves beat againſt it: but I ſay it, and ſay it again, the houſe that is built upon a rock will not, cannot fall: If a man be really united to God in Chriſt, and the work of Grace throughly wrought upon him, it is impoſſible that God ſhould forſake ſuch a one. God can't but be true though man be falſe, he can't but value the ſatisfaction and interceſſion of his Son, he can't forget his own nature, Iſa. 44.15, 16. Can a woman forget her ſucking Child, that ſhe ſhould not have compaſſion on the Son of her Womb? Yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands: thy walls are continually before me, &c. I do not ſay but that God may ſuſpend the refreſhing intimations of his love; nay, he may quite hide his face, and his deareſt ones may look upon themſelves as free among the dead, they may reckon themſelves ſuch as have no acquaintance with God, and yet for all this be exceeding dear to God; this is clear'd by every days experience. Nay, I may ſay, I believe that there are very few of them which know what Gods preſence, ſmiles, and love is, but know in ſome meaſure what it is to have his face hid, to walk in the dark, and ſee no light. It is no unuſual thing of a Child of God to queſtion his ſtate, to fear whether all that he ever did were not in hypocriſie and formality; have not the beſt been made ſometimes to queſtion (eſpecially upon ſome notable fall) whether, what they did formerly, did not proceed from meer common grace, or ſome leſs ſpiritual principle then the life of grace, and a divine nature within them. Were there ever any of the Sons of Adam, whom rich mercy hath plucked as Fire-brands out of the fire, to whom the Lord hath ſhewed his marvellous kindneſs, and love in Chriſt, that hath kept their watch ſo exactly, that have walked ſo cloſely with God, ſo as never to have the leaſt frown from him? were their ever any that lived all their days under a conſtant lively ſence of their intereſt in divine everlaſting love? If there be, they have fared better then Job did, they enjoyed more then ever Heman or David did. A Child of God may oft be in a ſad ſtate, but yet he is always in a ſafe ſtate: the purpoſe of God ſtands firm. Though for a ſmall moment he ſeem to forſake them, yet with everlaſting mercies will he gather them? O Everlaſting! That's a ſweet word indeed in the Saints ear; he would not that one word ſhould have been out of the Bible, left out of the promiſe, for a world, Iſa. 54. If thou beeſt once truly acquainted with God, thy ſtate is as ſafe, thy condition as ſure as if thou wer't already in Heaven. God may and will chaſtiſe his with rods, but his loving kindneſs he will never remove from them, his mercy indures for ever. All that God gives to his friends and acquaintance; that is ſpiritual, is like himſelf, Everlaſting. God is not like ſhort-ſpirited man, every moment changing, one day doating upon an object, and the next day hating it as much. An earthly Prince may one moment ſet his Favourite at his Table, and the next command that he ſhould be hanged. But far be it from the unchangable God, that he ſhould do thus. As for the great ones of the world, it hath been counted by ſome, and thoſe none of the weakeſt, no ſmall piece of policy, to keep out of their knowledge: their favours are ſo dearly bought, their kindneſs ſo uncertain, their diſpleaſure ſo dangerous, and yet ſo eaſily procured. But here it is far otherwiſe. It is God, and God alone that is an everlaſting Friend, in whoſe preſence there is fulneſs of Joy, and Pleaſure for ever more. O theſe everlaſting things are great things! An everlaſting friend, an everlaſting inheritance, everlaſting glory, everlaſting joy, everlaſting life, and everlaſting death, they are matters of weight! O why ſhould not our very Souls be over-powred with the very thoughts of ſuch things! O this unbelief, this unbelief!
19. He is one that is willing and deſirous to be acquainted with you. What I have ſaid before had ſignified little to us, were it not for this. It's a miſery, and no comfort, to hear and know the great things which we muſt go without. But this is that which puts life into all thoſe powerful Motives which I handled before. God is the moſt loving, moſt ſtrong and rich Friend, and withall he hath in him a ſweet inclination to be acquainted with us. The tearms that he offers are the moſt reaſonable in the world. This, this is the comfort of the poor fallen Sons and Daughters of Adam; that though they have run away from God, though they have left their Fathers houſe, and turn'd Prodigals; yet their tender-hearted compaſſionate Father is ready to receive them again, his arms are open, he meets them; while they are yet a great way off, he runs to them and falls upon their neck and kiſſes them, and expreſſeth the greateſt kindneſs to them, and joy for their return. O unparalell'd love! O infinite goodneſs! God hath expreſſed this his willingneſs to receive poor loſt Sinners abundantly throughout all the Scripture. If God had not been willing to have been friends again with man, what needed he to have given himſelf the trouble of parting with his deareſt Son, and ſending him into the world to manage this great work of reconciling man to himſelf? why elſe was that precious blood ſhed? and to what purpoſe ſhould he ſend ſo many Prophets, Apoſtles, and Miniſters, for ſo many hundreds of years, riſing up early, and ſitting up late? why are they commanded to cry aloud, to uſe ſo much earneſtneſs, to compel poor wandring ſtrangers to come to his houſe, but that he might be acqainted with them? Can any one conceive that he ſhould do all this without the leaſt deſign of kindneſs? If all that God hath done to the reconciling man to himſelf, doth not ſpeak his willingneſs to be reconciled to them, what can? Iſa. 5.4. Nay, ſo willing is he to receive them, notwithſtanding all their backſlidings, that he teacheth them how they may addreſs themſelves to him moſt acceptably, he puts words in their mouths which they may uſe with good ſucceſs when they come before him, Hoſ. 14.1, 2, 4. Nay, that ſinners may be the more confirmed in their expectation of his favour, he hath moſt ſolemnly ſworn, That he delights not in the death of ſinners, but had rather that they ſhould return and live. Wherefore elſe is it that we are ſo ſtraightly commanded, as we will anſwer the neglect upon our peril before God at that terrible day, that we preach the World in ſeaſon and out of ſeaſon? To what purpoſe ſhould Paul expoſe himſelf to ſo many hazards both by Sea and Land? Why ſhould he teach this Doctrine of Reconciliation night and day with tears? Doth he not tell you that he did all this by Divine Diſpenſation, and that it was as much as his Soul was worth to wave this work? And doth not all this ſpeak his willingneſs to be friends again with man? Could not God have ſent Legions of Angels with flaming ſwords in their hands, when he ſent his Son and thouſands of Prophets, Apoſtles, Miniſters and Teachers? might he not have proclaimed war againſt them for ever, when he followed them with the Embaſſadors of peace? If he had had no thoughts of Agreement with them, could he not have ſpoken to them in thunder and lightning, with fire and brimſtone, as well as in the ſtill voyce of the Goſpel? He could if he had pleaſed have made them to have known the breach of his Covenant, by giving them up to the will of their cruel enemies. God could as eaſily have cut off a whole world of us, as we can cruſh a moth, and eaſier too. But he is willing to ſhew forth the riches of his patience and goodneſs, that thereby ſinners might be brought to Repentance. How doth God further expreſs his willingneſs to receive returning ſinners, by engaging them by many temporal favours? Who preſerved that tender creature in the Womb, and brought it out of thoſe dark Chambers into light? Who kept that helpleſs infant after it was in the world? Whoſe flax and wool do we wear upon our backs? To whom is it that we are beholding for every crumb we eat, and every drop we drink? Who ſpreads our table for us, and makes our cups to overflow? Who brought us from the brink of the grave, when we had received the ſentence from our Doctor and our Diſeaſe? And what is the Language of all theſe mercies, but return, O back-ſliding Sinner, for in me is thy help found. Love, delight in, and be acquainted with him, from whom thou haſt received ſo many kindneſſes. If thou wouldeſt accept of him for thy Lord, Husband, and Friend, who hath ſent thee theſe tokens, thou ſhalt have other favours then theſe be. Is not this the meaning of all the common mercies that we daily receive from him? Why? was not thy breath ſtopt with an Oath in thy mouth? Why is it that ſo many thouſands that were born ſince thy ſelf, are gone to their eternal ſtate, when thou art ſtill ſtanding? What haſt thou done to engage God more then others, that Worms ſhould not be feeding on thee, when thou art feeding upon the fat and ſweet? What is the Engliſh of all this? what are all theſe droves of mercies which God ſends to thee, but to cool thy enmity againſt him, and to make thee, who art marching out in thy warlike furniture, to meet him with tears of joy and friendly embraces? Is not, Love the Giver, written upon all his tokens? What means his frequent viſiting of thee, but deſire of acquaintance with thee? Had he had no deſire at all to know you, and to be known of you, do you think he would have call'd ſo oft and ſo kindly at your door, would he have ſtood knocking with ſo much patience, and have ſpoke to you ſo lovingly if he deſired ſtill to be a ſtranger to you? Is this like one that deſires your ruine? Did God never plead with thee by his Miniſters, and urge the ſame Argument that I do now? Did you never hear ſuch kind of expoſtulations as theſe? Why wilt thou go on to deſpiſe thy God, and to refuſe his love? what reaſon haſt thou to harbour ſuch hard thoughts of him? doth he deſerve ſuch unkindneſs at your hands? How long ye ſimple ones will ye love ſimplicity? why will ye make light of that you can't poſſibly overvalue? the favour of God, and acquaintance with thy maker. How oft have you grieved his Spirit by your unworthy contempts? how many times have you given him cauſe to complain of your unhandſome uſage, when he in very pity and compaſſion came to viſit you: He hath reaſon to ſay now, as well as of old, Hear O Heavens, and give ear O Earth, for I have nouriſhed and brought up Children, and they have Rebelled againſt me, Iſa. 1.2. Do ye thus requite the Lord, O fooliſh people, and unwiſe? is not he thy Father that bought thee? hath he not made thee and eſtabliſhed thee? Deut. 32.6. O that they were wiſe. And be inſtructed O Jeruſalem, leaſt my Soul depart from thee, Jer. 6.8. Is not this the voyce of mercy? have not theſe been Expoſtulations of the mighty God with his Rebellious Creatures? and yet how do they ſtand it out all this while, as if God were like to get ſo much by their acquaintance? Return, O fooliſh Sinner, if thou makeſt any thing of Salvation and Damnation, if thou valueſt everlaſting glory, if thou thinkeſt the commands, threatnings, and promiſes of the Almighty to be minded, come away and make no delay. O why wilt thou go on thus madly to undo thy ſelf? come away poor Soul, for all this it is not yet quite too late, thy glaſs is not yet quite run, thy Soul is not yet fully fixed in its unchangeable ſtate. Once more I make ſuch an offer to thee, as I am ſure none but a mad man will refuſe; ſuch an offer as none of the Kings and Lords of the world can make. The great and mighty Monarch of Heaven tenders thee an Alliance with himſelf; he ſees how far thou art ſpent, how poor and low thou haſt brought thy ſelf by a dangerous and long war againſt thy maker; he foreſees what a condition thou wilt be in after a few more merry hours, except thou repent and turn. Wherefore in compaſſion to thy precious ſoul he hath commanded us to follow thee, and not to let thee be at quiet till thou haſt given us a promiſe, that thou wilt return and humble thy ſelf to thy God; and what, ſhall we ſtill loſe our labour! ſhall all this come to nothing! O prodigy of unkindneſs! O wonder of patience! thou haſt ſlighted the friendſhip of thy God, thou haſt ſet light by Chriſt, and undervalued Heaven and Eternity for ten, twenty, thirty years already, and yet the Lord ſend us once more in his name to ask you whether you are willing to have God for your Friend; God hath not yet ſaid, Cut him down, bind him hand and ſoot, and caſt him into that lake that burns for ever. Bring thoſe mine enemies that would not that I ſhould reign over them, and ſlay them before my face. God hath not yet ſpake that dreadful word, Depart. O what is it thou ſtayeſt for? What is it that makes this buſineſs to hang ſo long? What Lover is it that doth ſo long hold back thy heart? What is the matter that we can no more ſpeedily and effectually manage this great affair? What is it that thou doſt prefer before God? What is it that thou thinkeſt more worthy of thy warmeſt love then Chriſt? What is that great thing that thou ſtickeſt not to venture thy ſoul for? Act like a man that is rational and not beſide himſelf. If the World be God, if Earth be better then Chriſt, then chooſe that; if Chriſt be God, then chooſe him. How long will you ſtand halting between two? love that which will laſt longeſt, be acquainted with him that is willing and able to do moſt for thee. Is the world worth more now then it was in Davids time, when he preferred the favour of God before thouſands of Gold and Silver? Is the price of it raiſed? Can it bribe death, and ſtop the mouth of Divine Juſtice, and procure thee a rea… reſpect in another world? Go chaffer and ſee what bargain thou canſt make; tell God that thou wilt give him thouſands for thy brothers life, and as much more for the lengthning the leaſe of thy own to Eternity. What doth God ſay? is the bargain made? is it not enough? why, add a world to it, will that do? If it will not do this, if this purchaſe be too great for thy purſe, then go lower; can all thou haſt keep thee from fears, get thee a ſtomach, procure thee eaſe, rectifie thy conſtitution; will it do this, or will it not? if not, why ſhouldſt thou value that which can do ſo little for thee, before that which can do all things for thee? Be perſwaded at laſt to be wiſe. What is God like to get by your love, or loſe by your hatred? What have you to boaſt of? What excellencies to ſet you out? what portion to advance you, that you ſtand thus upon your tearms? Come, let's hear a little what it is thou thinkeſt ſo highly of thy ſelf for. I am ſure your over-great beauty can't commend you; for a Black-moor may with better reaſon brag of comlineſs, then ſuch a deformed loathſome creature can of beauty. I am ſure your helpfulneſs will not ſpeak for you; for thou art a crazy, decrepid, ſickly creature, that will coſt God more to cure thee, then thou art worth a thouſand times. It can't be for thy Eſtate that thou art ſo much deſired, for all thy Gold is adulterate, thy Jewels counterfeit, thy All forfeited; and what is it then that thou haſt yet to boaſt of? come and ſet it before us, that we may acknowledge our miſtakes. Are the Cloaths upon thy back (as fine as thou art) thy own? is the Food that thou eateſt paid for? and is this the Creature that muſt be wooed with ſo much earneſtnes? Behold all ye Inhabitants of the world, and admire! hear, O Heavens! this is that —(I want a name to call her by) which thinks it below her to be match't to Chriſt, and an undervaluing to be acquainted with her Maker, and a ſhame to have God for her Father! from the crown of the head to the ſole of the foot there is nothing but wounds and bruiſes, and putrified ſores; running plague-ſores that are broken, are her greateſt beauty: and here's a thing to be lov'd with all my heart! Ezck. 16. Whoſoever thou art that readeſt theſe lines, this was once thy condition, in theſe ornaments he found thee, when God came to ask thy heart, this was thy dreſs, though thou art thus highly advanced. And ſuch were ſome of you, but ye are waſhed, but ye are cleanſed.
And after all this, O Sinner, art thou ſtill as ſtout and proud as ever? Is Chriſt ſo willing to bring thee to his Father? is he willing to Cloath thee from head to foot with glorious Robes, ſuch a dreſs as may become thee in the preſence of a King? doth he offer to lead thee in his hands to his own Palace? is God ſo willing and deſirous to be your Father, and Chriſt to be your Husband? are all the Miniſters of Chriſt ſo willing to do their utmoſt to bring this match to protection? ſhall they lie at you day and night to give your conſent, and to be willing; and are you ſtill unwilling? Well, if all this ſignifie little, and you miſs of Chriſt at laſt, and be not acquainted with God; after all, remember it was your own doings: and that you thought it greater wiſdom to marry the Servant then the Maſter, to obey the Rebel rather then your loving Prince. Remember you preferred Darkneſs before Light, Hell before Heaven. I call Heaven and Earth to Record this day, that I have ſet Life and Death before you, and you ſtand as if it were ſo difficult a matter to reſolve which were the beſt. This ſounds ſtrangely, and every one will be ready to write Fool upon that mans forehead that acts thus. Hold man, be not too ready to paſs thy cenſure before thou look within thee. Doſt thou ſee an abſolute need of Chriſt? Doſt thou adore his infinite love and kindneſs? Doſt thou give up thy ſelf to him for thy Lord, and receive him for better for worſe, come on it what will? Or doſt thou not rather ſpend thy thoughts, and let out thy affections upon the vanities and pleaſures of the world? Doſt thou not love Father and Mother, Wife and Children? Brethren and Siſters, Houſe and Lands more then him? Why, if this be thy caſe, I muſt ſay thou art one of the Fools that loves Death and hateſt Life, thou calleſt that folly in another, which in thy ſelf thou counteſt wiſdom. I wonder who it is that you ſtrive to pleaſe all this while! Is not the hand of Joab in all this? hath not Satan been deep in retarding this match? hath not he a deſign to marry thee to ſome painted Luſt, though he undoe thee for ever? and muſt he be pleaſed rather then Is it more neceſſary to gratifie him that never yet intended to do any of the Sons of Adam any kindneſs, rather then thy beſt friends? Come away for ſhame, and let us loſe our breath no longer; and let that time we ſpend in pleading with you for God, be ſpent in ſinging with you, and praiſing God for you, and congratulating your happy acquaintance with God, and you, matching to his only Son.
20. But becauſe man is ſo wedded to the world, and dotes upon his luſt, that all the arguments that we can uſe, are moſt commonly unſucceſſeful, I ſhall add one more upon this ſort of motives drawn from the qualifications of him whom I would fain have you acquainted with, and that ſhall take in all that can be ſaid on this head, and that is this; Conſider that he is altogether lovely, he is made up of love, goodneſs, and all excellencies; and whatſoever pleaſure, delight and content you find in the Creature, it is tranſcendently in him, he is the chiefeſt of ten thouſands: ask of them that by Faith have ſeen him, inquire of the Spouſe in the Canticles, and ask her what is her beloved, more then another beloved? what there is in God and Chriſt more then in the world, and ſhe will almoſt wonder, that any one that is rational ſhould ask ſo fooliſh a queſtion; ſhe thinks you might with as much judgment and reaſon have ask'd, what there is in Heaven, more deſireable then in Hell? What is there is in eaſe more then in torments? in Gold and Jewels, more then in droſs; in a living, healthful, beautiful Creature, more then in a ſtinking rotten carcaſe? Did you but ſee his face, you would ſoon think there were ſomething in him more then in another; could you but ſee his eye, your heart would be in a flame: did you but underſtand what it is to be brought into his banquetting-houſe, you would ſay that they are neither fools nor mad-men, that can find in their hearts to ſcorn the beauties and glories of this world in compariſon of one look or ſmile from God; and believe that his love was better then wine, to be preferred infinitely before the greateſt worldly pleaſures, and think that the Virgins had reaſon enough to love him, Cant. 1.4. How high doth the Church run in his commendations? How doth ſhe endeavour to ſet him out to the life, that every one may admire his excellencies, and be taken with his beauties as well as her ſelf; neither doth ſhe fear to loſe him by this, nor indeed is unwilling that others ſhould fall in love with him as well as ſhe, Cant. 5.9, 10. &c. She begins firſt with his face it is white and ruddy, the moſt exact beauty, ſo that ſhe muſt be blind that is not taken with him, and ſo ſhe goes on as well as ſhe can to ſet him out; but he is ſo infinitely above her commendations, that ſhe wants words to expreſs her ſelf, therefore ſhe ſpeaks one great one, He is altogether lovely; and if you will not believe, come and ſee. Do but look upon him by Faith and meditation, contemplate his beauties, and then if you have any thing yet to object, if after you have had a true ſight of him, and have well weighed all, you do not find that there is in him, infinitely more then I can tell you, why then let me bear the blame for ever.
Well, now let us gather up all theſe things together; and if a multitude of arguments, and if weight and reaſon, if vehemency and earneſtneſs may prevail; I ſhould have ſome good hopes that I ſhould not want ſucceſs in this work, nor you of the acquaintance with God, and everlaſting glory. Therefore I ſay again, if kindneſs and love be taking, who ſo ſweet and obliging as he? If comfort, joy and pleaſure be deſireable, who is there, when the Soul is ſurrounded with a multitude of perplexities that can ſo much delight, refreſh and raiſe it? If Power, Glory and Majeſty, if ability to defend from injuries, and revenge wrongs, might ſignifie any thing with poor ſhiftleſs Creatures; who is there that ever yet prevailed againſt him? Who ever contended with God and proſpered? If vigour, activity and care in all the affairs of his friends, can intice the dull helpleſs ſinner to receive him; who will take more care for, and do more for them then he? If his humility may engage us, if freedom of acceſs, notwithſtanding that infinite diſtance that is between us and him, ſignifie any thing as to the commending of him to our acquaintance; where can a poor beggar be more welcome then at the houſe of this mighty Prince? Can Faithfulneſs in the greateſt ſtreight raiſe the eſteem of a friend? who ever yet truſted him that was deceived? Are riches and wealth taking? Who is there that can give a Kingdome for a portion, a love-token, and give everlaſting glory, and Heaven for a joynture, but God? Doth pitty in miſery, ſimpathy in ſuffering, compaſſion in diſtreſs, indear and commend a friend, who is more tender-hearted then he? Are Honours and preferments ſuch great things? Who is that which will make all his favourites Kings and Prieſts, and ſet them upon Thrones, and reward, and commend them before the whole World? is ſuitableneſs a conſiderable qualification to make up this match? who ſo ſuitable for the Soul, a Spirit, as God a Spirit? Who can ſatisfie it's vaſt and infinite deſires, but infinity it ſelf? Have poor ſimple Creatures that have quite undone themſelves by their folly and indiſcretion need of a wiſe Counſellor to wind them out of their ſad intricacies? who is there among the profound Polititians and grave Sages of the world to be compared unto him? Doth a dying man that hath a never-dying Soul, that is to paſs ſpeedily into an eternal ſtate, lack an ever-dying & immortal friend, that may ſtand him in ſome ſtead, when immortal? Are not friends ſometimes furtheſt off from one, when one hath moſt need of them? Is not he then a friend highly to be prized, who can, who will never be abſent? Doth not God fill heaven and earth? What think you of a Soul-friend? Is not ſuch a one worth the looking after, who takes care that your Soul to be ſure ſhall not miſcarry? Who ever did more for Souls then Chriſt? Will it not be true prudence to make ſure of ſuch a friend as we muſt have for our friend, or we are miſerable for ever? and where is ſuch a one to be found, but he that hath the keys of heaven an hell? which is moſt conſiderable, Time, or Eternity? and whom ſhall I moſt value, him that promiſeth preſent pleaſures that are loſt as ſoon as felt, or him that will beſtow everlaſting favours? and are there not at Gods right hand pleaſures for evermore? If the trial and experience of ſo many millions may ſpeak his commendation, will not all that ever knew God ſay, truly God is good to Iſrael. Will Gods willingneſs, deſire, and earneſtneſs prevail with you to come to him? What is the ſubſtance of the whole Bible? doth not almoſt every Chapter ſpeak the deſire that God hath to be reconciled to man? if the perfection of all excellencies meeting in one can render him amiable; how can he be ſlighted, who is altogether lovely; And what ſay you now, are you reſolved, or are you not? Shall the infinite Majeſty of Heaven condeſcend to offer himſelf to be loved and imbraced by ſinful duſt? ſhall God ſay, I will be thy Father? and ſhall not the ſinner ſay, I would be thy Child? Why ſhould not the heart of every Apoſtate rebellious Traytor, that hath forfeited Eſtate, Life and Soul, leap at ſuch good news, and ſay, will God for all this lay aſide the controverſy, and conclude a peace? Will he receive the rebell to mercy? will he open his doors to his prodigal? and is there yet any hope? Is it poſſible that ſuch ſins as mine ſhould be forgiven? Can it be conceived that ſuch a Creature as I ſhould be imbraced? what, look upon me, will God indeed take me into favour? Yes, thee, behold he calls thee, he offers thee his Son, a Kingdom, a Crown; behold the Father meets, he makes haſt to meet his returning prodigal; behold, the King hath ſent to invite thee to the feaſt: nay, he will give thee his only Son in marriage, the wedding garment is made ready, the Bridegroom is coming, the wheels of his Chariot run-apace, the friends of the Bridegroom are come to bid you make ready: up, deck your ſelf, put on your glorious Apparel, make haſt, make haſt ye Virgins, your companions are ready, all ſtay for you, the Bridegroom is at the door: Behold he is at the door, and will you ſtill let him knock? What! Father, Husband, a Kingdom? What words are theſe? Wilt thou O mighty Jehovah be my Father? Wilt thou O bleſſed Jeſus be my Husband? ſhall I have a Kingdom? What, me a Child, a Spouſe for the King of glory, an Heir of glory! Grace! Grace! Amen, Hallelujah. Be it to thy ſervants according to thy word! but who are we, and what is our fathers houſe, that thou haſt brought us hitherto? and now O Lord God, what ſhall thy ſervants ſay unto thee? for we are ſilenced with wonder, and muſt ſit down with aſtoniſhment, for we cannot utter the leaſt tittle of thy praiſes? What meaneth the highth of this ſtrange love? O that the God of heaven and earth ſhould condeſcend to enter into Covenant with his duſt, and to take into his boſom the viperous brood, that have often ſpit their venome in his face! We are not worthy to be as the hand-maids, to waſh the feet of the ſervants of our Lord? How much leſs to be thy Sons and Heirs, and to be made partakers of all thoſe bleſſed Liberties and Priviledges which thou haſt ſetled upon us; but for thy goodneſs, ſake, and according to thy own heart, haſt thou done all theſe great things. Even ſo Father, becauſe ſo it ſeemed good in thy fight. Wherefore thou art great, O God, for there is none like thee, neither is there any God beſides thee, & what nation on earth is like thy people, whom God went to redeem for a people to himſelf, & to make him a name, & to do for them great things and terrible? for thou haſt confirmed them to thy ſelf, to be a people unto thee for ever, and thou Lord, art become their God. Wonder, O Heavens, and be moved, O Earth, at this great thing! For, behold, the Tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God. Be aſtoniſhed and raviſhed with wonder, for the infinite breach is made up, the offender is received, and God and man are reconciled, and a Covenant of peace entred, and Heaven and Earth are agreed upon the tearms, and have ſtruck their hands, and ſealed the Indentures. O happy concluſion! O bleſſed conjunction! Shall the Stars dwell with the duſt? Or the wide diſtant Poles be brought to mutual embraces and cohabitation? But here the diſtance of the tearms is infinitely greater, Rejoyce O Angels! ſhout O Seraphims! O all the friends of the Bridegroom and Bride, prepare an Epithalamium, be ready with the marriage Song. Lo, here is the wonder of wonders! for Jehovah hath betrothed himſelf for ever to his hopeleſs Captives, and owns the marriage before all the world, and is become one with us, & we with him; he hath bequeathed to us the precious things of the earth beneath, with the fulneſs thereof, and hath kept back nothing from us. And now, O Lord, thou art that God, and thy words be true, and thou haſt promiſed this goodneſs unto thy ſervants, and haſt left us nothing to ask at thy hands, but what thou haſt already freely granted. Only the word which thou haſt ſpoken concerning thy ſervants, eſtabliſh it for ever, and do as thou haſt ſaid, and let thy Name be magnified for ever, ſaying, The Lord of Hoſt he is the God of Iſrael. Amen. Hallelujah. And how do you like this muſick, O ye the loſt Sons and Daughters of Adam? how do you reliſh theſe Dainties? what do you think of this march? Some you ſee have been ſo wiſe, as with the greateſt gratitude they can for their ſouls, to cloſe with thoſe happy offers of grace. You hear how bravely ſuch and ſuch have beſtowed themſelves, and now they are made for ever. And what do you ſay to the ſame propoſals? have they ſo much reaſon to bleſs the day that ever ſuch a motion was made? have they cauſe to rejoyce for ever for thoſe bleſſed overtures, or are they all to be ſlighted by you? will Chriſt be worſe to you then them? is Heaven and happineſs leſs neceſſary for you then them? will the loſs of a Soul be more inconſiderable to you, then it would have been to them? Will not Heaven, Chriſt an Glory be as well worth your acceptance as theirs? What, are you willing to be ſhut out when the Bridegroom comes to fetch his Spouſe home: Can you bare it, to ſee ſuch, as you thought your inferiours, advanced, and your ſelf deſpiſed? What ſhall I ſay? what words ſhall I uſe? what ſhall I do to prevail? O that I could pity you a thouſand times more than I do! O that my eyes might weep in ſecret for thy folly! O that you alſo might do as ſome have done before you? though indeed they be but few that be ſo wiſe! O that you would alſo beſtow your heart upon Chriſt! give him your heart-love, or he will have your heart-bloody. Do not make your ſelf miſerable to pleaſe any living; do not ſlight Chriſt, becauſe muſt do ſo; go not with them to Hell for company. But that, if it be poſſible, I might perſwade you, I ſhall add ſome more motives, to prevail with you to get acquainted with God, which I am certain will either work that bleſſed effect, or riſe up againſt you to the aggravation of your confuſion, in that great and terrible day.