The Use and Practice of Faith, Question 7 · Part 2 · Branch 7 · Section

The Use and Practice of Faith · Question 7 · Part 2 · Branch 7 · Section

p. 307Ʋſes of the Conſolation of the Faithful.

The firſt Uſe of Information,

Ʋſe 1 TO let us ſee what is the main cauſe of that ſadneſs and ſorrow of heart,Information of the cauſe of ſadneſs. which the Prophet Jeremiah called, The curſe of God, Lam. 3.65. Not as if all were curſed that are ſad and ſorrowful; for God knows how to fiſh in troubled waters: but to ſhew, That of it ſelf it is the greateſt of all evils; for, the ſpirit of a man will ſuſtain his infirmities, but a wounded Spirit who can bear? Prov. 18.14. Now let us inquire what is the cauſe of this wound, of this ſadneſs and ſorrow of heart: certainly, it is not the greatneſs of any outward troubles, it is not Impriſonment, for the Apoſtles were ſo merry, they fell a ſinging in the very Dungeon, Act. 16 25. It is not Reproach, for Job profeſſeth, if his adverſary ſhould write a Book againſt him, he would take it,Job 31.Job 31 and binde it as a Crown upon his head: And if a man rejoyce not in a Crown, what ſhould be the object of his joy? It is not Poverty: for it is ſaid of the faithful, They ſuffered with joy the spoiling of their goods, Heb. 10.34. It is not Perſecution: for it is ſaid,Act. 4.Acts 4 the Apoſtles rejoyced that they were counted p. 308worthy to ſuffer for the Name of the Lord Jeſus. It is not ſimply Sin, Pſal. 49.5. Wherefore ſhould I fear in the days of evil, when the iniquities of my heels compaſs me about? It is not Diſ-respect, and ill-will from men, Heb. 11.27. By faith he forſook Egypt, not fearing the wrath of the King. Well then, if it be not any outward trouble, that is the cauſe of ſadneſs and ſorrow of heart, what is it then? Surely you ſhall finde upon ſearch, it is nothing elſe but Want of Faith, or at leaſt want of acting of Faith in the Promiſes of God. Heb. 11.27. He endured, as ſeeing him who is inviſible. Had we but Faith as a grain of Muſtard-ſeed, and had we skill to act it, we ſhould ſay to Mountains of Sorrow that ſurrounded us, Be ye removed, and they ſhould obey. For the juſt lives by Faith the Life of Conſolation in the midſt of troubles; and therefore in caſe thou art at any time oppreſſed with ſorrows, ask thy Heart and Soul that queſtion which David did, in the like caſe, Pſal. 42.5. twice in one Pſalm, Why art thou caſt down, O my Soul, and why art thou ſo diſquieted within me? and certainly the Soul would return anſwer, My diſtreſs of ſadneſs ſprings from my Ʋnbelief. You may know the diſeaſe by the cure: In the very next words, O put thy truſt in God, hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God. All ſorrow of heart ſprings principally from our Ʋnbelief, not from the greatneſs of other evils; I mean, deſtructive ſorrow, for godly ſorrow is a friend to godly joy. It is not ſo much the weight of the burthen, as the ſoreneſs of the back, that troubles the poor Beaſt: So it is not ſo much the weight of outward evils, as the inward ſoreneſs of a galled Conſcience; not purified nor healed by faith, that vexeth and troubleth the poor Creature. Were all ſound and well within, a believer might look upon the grimmeſt viſage of outward troubles, and laugh in their face. Job 5.22. It is a believer he ſpeaks to, At deſtruction and famine thou ſhalt laugh; neither ſhalt thou be p. 309afraid of the beaſts of the field. O the ſweet Security that holy men do finde under the ſhield of Faith! It is not onelyonly a guard from outward evils, but it guards the Hearts and Minds of Gods People from the very fear of evils approaching, and from the ſorrows of preſent evils. This is a Receipt from Chriſt, to keep the Heart in a cheerful frame: Carry this about with thee continually, and then ſhalt thou be never overwhelmed with ſorrow. I dare not ſay, Thou ſhalt be free from trouble; but this I dare ſay, Thou ſhalt never be overcome of trouble, ſo long as thou canſt believe. Hear what the Apoſtle ſaith, 2 Cor. 4.8. We are troubled on every ſide, yet not diſtreſſed; we are perplexed, but not in deſpair; perſecuted, but not forſaken; caſt down, but not deſtroyed.

An unregenerate heart is a comfortleſs heart,Inform. 2. Unregenerate ſoul uncomortable ſoul. and ſo a faithleſs heart. Where there is no ſhield againſt ſorrow, how can there be comfort? Where there is nothing but deadneſs, where the Soul is without God, without Chriſt, without the Covenant of Promiſe, Eph. 2.12. what ground can there be of Hope? It is the preſence of the Sun that makes day, and the abſence of the Sun makes night: So the Preſence of God maketh a day-light of Comfort, and his abſence makes a night of Sorrow and darkneſs. Creature-comforts are but Star-light at the beſt; yea, without God they are vanity, and vexation of Spirit: but when God is againſt a man, they take part with God againſt the poſſeſſors of them; as Balaams Aſs riſeth up againſt her Maſter, when he riſeth up againſt God. How can a wicked man have comfort in his Poſſeſſions, when God once poſſeſſes him with the ſerious thoughts of Death, of Hell, of Wrath?

Therefore an unregenerate heart is a comfortleſs heart. Though Joſephs brethren had their Sacks full of Corn, and their Bags full of Money, yet their hearts were full of fear: and why? They doubted they had not the favour of the Lord of the Countrey; and they knew they could p. 310not live without him; they muſt to him again, when their Corn were ſpent, and they were afraid his diſpleaſure would be their utter undoing So it is with a wicked man, though he abound in worldly comforts, although he have his Paſtures full of flocks, his Barns full of corn, his Coffers full of ſilver and gold; yet for all that if God be not reconciled in Chriſt, all theſe are but miſerable Comforters, he may lie down in ſorrow for all that, Iſa. 50. laſt. Therefore an unregenerate heart is a comfortleſs heart, There is no peace, there is no joy to the wicked, ſaith my God. Who would reſt in ſuch a condition, where there is no reſt to be found? O who would lie down in ſuch a bed of Snakes?

Inform. 3. Religious life the only comfortable life.The onelyonly truly comfortable life, is a religious life, a Life of Faith. Some ſeek it in Profits, ſome in Honour, and ſome in Pleaſures of Sin; but when all is done, it is no where to be found, but in God. Faith draws comfort from God, when ſenſe can draw none from the Creature. There was a time, when Davids Mountain of Proſperity was removed, ſo that he could finde no comforts in his Wives, nor in his Children, nor in his Poſſeſſions, nor in any thing that was formerly comfortable to him, for the Amalekites had ſwept all away: yet even then he could comfort himſelf in the Lord his God, 1 Sam. 30.6. When there is the greateſt famine of Comforts upon earth, yet Gods People finde bread enough in their Fathers houſe; and it is Faith that opens the Cupboard door: when unbelievers periſh with hunger, Faith opens the Cupboard-door of their heavenly Father. The juſt lives by Faith the Life of Conſolation: O then learn to take notice of the difference betwixt the godly and the ungodly, the believer and the unbeliever, in this reſpect. Hear what God ſays, Iſa. 65.13, 14. Therefore thus ſaith the Lord, Behold, my ſervants ſhall ſing for joy of heart, but ye ſhall cry for ſorrow of heart, and bowl for vexation of spirit. Wicked men indeed may have a counterfeit joy, as they p. 311have counterfeit grace: they may ſet a good face on it, when they have a full ſorrowful heart; Even in laughter the heart is ſorrowful, and the end of that mirth is heavineſs: Whereas true joy is the upright mans portion; Pſa. 32. laſt, Be glad in the Lord, and rejoyce, ye righteous, and ſhout for joy, all ye that are upright in heart: Gal. …2. But the fruit of the Spirit is in love, joy, and peace.

Obj. But wicked men are very merry and cheerful without any ſuch check; they are ſo merry, they are the very Muſick of the company, as Job ſaith of himſelf, Job 17.6. He hath made me alſo a by-word of the people, and aforetime I was a tabret. What he ſaid as a Patient, (for they played upon him, as men play upon Inſtruments) they may ſay as Agents, We are the Muſick of the company where we go.

Anſ. I anſwer, They may be ſo, upon a groſs miſtake of their own condition; as a godly man may be ſorrowful upon miſtake of his condition, becauſe he knows not his own happineſs: So a wicked man may be merry and cheerful, becauſe he knows not his own condition. Belſhazzar was in a miſerable condition, before he ſaw the Handwriting upon the wall; but he was merry and jovial before, becauſe he knew it not: but ſo ſoon as he ſaw that intimation of Gods diſpleaſure, his guilty Conſcience ſtrook him, and he was all a-mort. So it is with all wicked men, though they rejoyce in ſin at the firſt, though it be ſweet in their mouths, yet at laſt it ſhall prove the gall of Aſps in their belly, Job 20.12, 13, 14. Though wickedneſs be ſweet in the mouth, though he hide it under his tongue, yet his meat in his bowels is turned into the gall of Aſps within him.

Obj. Oh, but ſome may ſay, Faithful perſons (experience tells us) they are ſometimes very uncomfortable, what ſhould be the reaſon of this, or how comes this to paſs, that it is ſo with them?

Anſ. It ſprings from themſelves, Satan, or from God.Riſe of the S…s. heavineſs.

p. 312From themſelves.

1. Either from the Commiſſion of ſome ſpeciall Sin.

2. The inordinate Aggravation of ſin committed in ſome ſpecial caſe, from Natural Conſtitution, or Spiritual C…dition.

3. Ignorance of the right way to attain aſſurance of forgiveneſs of ſin.

4. Not Acting their Faith, though they have the habit of it.

5. Their Forgetfulneſs of taking Chriſt on his own terms; or that they have taken Chriſt upon ſuch terms.

From themſelves.Firſt, from the committing of ſome ſpecial and notable ſin.1. Sorrow from the commiſſiō of ſome ſin. God will not frown upon his Children for every weakneſs; but if they commit ſome ſcandalous wickedneſs, he will not onelyonly frown, but ſtrike with the Rod alſo, and make them cry Peccavi, as it was with Peter and David, and many of Gods choſen. Such as will not be guided by the Light of the Sun of Righteouſneſs, ſhall not be warmed with the heat of it for the preſent; but God will put his Face under a Cloud, till they know how to injoy their Fathers ſmiles: Iſa. 17.18. For the iniquity of his covetouſneſs was I wrath, and ſmote him; I hid me, and was wroth, and he went on frowardly in the way of his heart.

Cauſe 2. Inordinate aggravation of ſin.Secondly, it falls out from the inordinate aggravation of ſin committed. It is the policy of Satan, before the Commiſſion of ſin, to leſſen ſin and magnifie mercy: but after the Commiſſion, to magnifie ſin, and leſſen mercy: As Cain ſaid, My ſin is greater than can be forgiven. Yea, ſometimes believers themſelves are over-taken with this Temptation, Fain I would believe, ſaith a poor Soul, but I am ſo ſinful, ſo unworthy, I cannot lay hold on the Promiſe, and ſo the comfort is ſuſpended. But it were good for ſuch to remember, the grace of God is free: p. 313Chriſt came not to call the righteous, but ſinners to repentance; yea, the greateſt of ſinners, ſuch as Paul, Manaſſes, Mary Magdalen, &c. No matter what the diſeaſe be, if thou wilt come humbly to Chriſt, the Phyſician of Souls: And tell me, when did he ever turn away any diſeaſed perſon without cure? He hath one Medicine of ſufficient vertue to cure all diſeaſes, 1 Joh. 1.27. The Blood of Chriſt cleanſeth us from all ſin. Nothing but the Blood of Chriſt can cleanſe from the leaſt ſin; and the Blood of Chriſt can cleanſe from the greateſt: But this is the ſecond ſtop-Cock to the waters of Comfort, immoderate aggravation of ſin, and too much poring upon our own unworthineſs.

The third is,Cauſe 3. Ignorance of forgiveneſs. Ignorance of the right way to attain aſſurance of forgiveneſs of ſin, and of Gods favour; conceiving the promiſes are onelyonly made to ſuch as do actually believe; and thereupon they conclude againſt themſelves, No Promiſe can belong to them, becauſe they do not believe; and upon that ground they ſhould be kept from believing as long as they live.Note. For God doth not make a Promiſe to a man, becauſe he believes; but a man believes, becauſe God makes a Promiſe: Becauſe we may believe, Promiſes are laid as Foundations of Faith, and not Faith laid as Foundations of Promiſes. Now the Ignorance of this, ſtrips the Soul of comfort for a long time: So the miſtake of the Spirits witneſs, whilſt men take it to be ſome vocal Teſtimony, and ſo wanting that, they fall into no ſmall perplexity, not knowing, that the fruits of the Spirit are ſufficient evidences, that we are led by the Spirit, and are not under the Law, Pſal. 5 18.22. But the miſtake of this evidence, doth much eclipſe our Comfort.

The fourth Impediment of Comfort, is,Cauſe 4. Want o… acting Faith. their not acting of Faith, though they have the habit: They forget the application of Gods faithful Word, or of his faithful Works according to his Word, to their preſent condition, p. 314and then they muſt needs want comfort.

1. In application of Gods faithful Word.1. The Application of his Faithful Word, Heb. 12. The believing Jews were apt to faint in their minds, and to be weary in the time of trial; why ſo? ver. 5. They had forgotten the word of Exhortation, which ſpeaks to them as unto children, Despiſe not thou the chaſtening of the Lord, nor faint when thou art rebuked of him. They had forgot the word of Exhortation, and the word of Promiſe, whereby God had ingaged himſelf to be as a Father to them in their greateſt affliction, and therefore they wanted comfort.

2. In application of Gods faithful Works.They forgot the Application of his Faithful Works, according to his Word, Mat. 16.17. The Diſciples were very ſolicitous and careful about bread, it troubled them much, they had no more proviſion: and what was the reaſon of it? They had forgotten the application of his Faithful Works according to his word; v. 9. Do ye not underſtand, neither remember the five loaves of the five thouſand, and how many baskets ye took up? Neither the ſeven loaves of the four thouſand, &c. So that the wanting of acting of our Faith in the Word and Works of God, is the occaſion of the the want of Comfort.

Cauſe 5. Overlooking the terms on which Chriſt is had.Fifthly, Their forgetfulneſs to take Chriſt on his own terms, with the Croſs; and therefore when the Croſs comes unlooked for, they are troubled, they are troubled out of meaſure, and it may be they want inward comfort too: and why ſo? becauſe Chriſt will not ſpeak peace to a Soul, till he makes it willing to take him upon Goſpelterms, and that is, with the Croſs: Luk. 14.26. If any man come to me, and hate not Father and Mother, and Wife and Children, and Brother and Siſter, yea, and his own Life too, he cannot be my Diſciple: and whoſoever doth not bear his Croſs, and come after me, he cannot be my Diſciple. Theſe are the Articles of Agreement betwixt Chriſt and the Soul; theſe muſt be ſigned and obſerved, before we can have comfort; and we muſt remember them, as we deſire to p. 315retain our comfort: for in caſe we forget them, a little thing will offend us, and throw our comforts off the hooks. And thus ſometimes the want of comfort in Gods People, ſprings from themſelves.

At other times it ſprings from Satan, 2. From Satan.who becauſe he is miſerable himſelf, would fain make all others like himſelf: But becauſe he cannot hinder the happineſs of Gods people, therefore he will do what he can, to hinder their comfort in the mean-time; and therefore ſo far as God will give him leave, he will be ſure to toſs them in the Fan of Temptation, and to throw at them many fiery darts of Oppoſition: he will be ready to inject into their minds many hideous thoughts of Atheiſm and Blaſphemy, the venom whereof are ready to drink up their Spirits: and it is no marvel if they want comfort at ſuch times. Sometimes he prevails to tempt them to ſin, Caſt thy ſelf down. 1 Chron. 21.1. And Satan ſtood up againſt Iſrael, and provoked David to number the people: Zech. 3.1. And he ſhewed me Joſhua the High-Prieſt, ſtanding before the Angel of the Angel, and Satan ſtanding at his right hand to reſiſt him.

This ſprings from God,3. From God. who is pleaſed to diſpenſe himſelf in much wiſdom and faithfulneſs, that one-while his Saints ſhall have comfort, and another-while it ſhall be eclipſed again: And why ſo?

1. To ſhew, that he is the God of all our comforts; therefore he doth ſometime withdraw our comforts, to make us know we are not Free-holders, but Tenants at will: He turns his People out of their comforts, though he never wholly turns them out of their poſſeſſions of grace: He creates darkneſs as well as light in the Soul, that we may give him the glory of our light and comfort to all Eternity. Iſa. 45.67. I form the light, and create darkneſs; I make peace, and create evil.

2. God doth this,VVhy God eclipſeth his peoples comforts. to fit them and frame them for ſome special work and ſervice: He humbles them, and proves p. 316them,Deu. 8.2, 3, 16Deut 8:2Deut 8:3Deut 8:16 to do them good, and to do much good by them in the latter end. Amongſt men, ſuch as we train up for ſome ſpecial imployment, their Parents acquaint them with all conditions; they are ſent from School to the Univerſity; from Univerſity to the Inns of Court; from thence to travel into remote places of the World, and indure much hardſhip: So God, when he will mould a man for ſome notable imployment, he makes him travel through all conditions; he muſt go through thick and thin, heighths and depths, and from thence he calls him out to his ſervice.

3. God withdraws his comforts for the preſent, to prepare them for the more comforts afterwards. The darkneſs of the night, makes the light of the day more ſweet and comfortable: So the ſorrows of Gods People, do but prepare them for more fulneſs of conſtant joy. As contraries oppoſed, makes both to ſhine the brighter: And therefore it is ſaid, Bleſſed are they that mourn, for they ſhall be comforted, Mat. 5.4. And why ſhall godly mourners be comforted?Note. Becauſe ſorrow, like the reſt of thoſe declining Paſſions, it is not made for it ſelf, but for ſome higher uſe; As hatred for love, and fear for confidence; ſo ſorrow is made for joy, it is ſubſervient to that very end. God will have his People ſorrow much at one time, that they may rejoyce the more at another. Thoſe uſually have moſt of heaven upon earth, that formerly have met with moſt of hell upon earth: Pſa. 116.3. The ſorrows of death compaſſed me, the pains of hell got hold upon me, I found trouble and ſorrow: (As Jonas crying out of the belly of Hell) But look upon him within two or three verſes after, and you may ſee him in an Extaſie, as if he were in heaven; ver. 7. Return unto thy reſt, O my Soul, the Lord hath dealt bountifully with thee. And theſe are the cauſes in which, and theſe are the cauſes for which God doth ſometimes with-hold comforts from his ſervants. Other ways, and at other times, the onelyonly truly p. 317comfortable life, is a Religious life, the Life of Faith: And that's the third Head of Information.

The fourth follows, to let us ſee what we ſhould deſire and endevour for our beſt friends; yea,Inform. 4. What to deſire for our beſt friends. for ſuch as are a part of our ſelves, our Children. We all deſire they may live long, according to the Promiſe of the fifth Commandment; and that they may live a comfortable life, as well as a long life: And if ſo, then it ſhould the chief deſire and endevour of Parents, that their Children may inherit their Faith, as well as their outward Poſſeſſions. For the juſt lives by Faith the Life of Conſolation: Oh then labour to make them partakers of the ſecond Birth; Let the ſame minde be in you, that was in the Apoſtle, when he ſaid, My little children, of whom I travail in birth, till Chriſt be formed in you. If Chriſt be once formed in them by Faith, they ſhall be ſure to live comfortably themſelves, and they will ſurely be the greateſt comfort of their believing Parents. Prov. 23.24, 25. The father of the righteous ſhall greatly rejoyce; and he that begetteth a wiſe childe, ſhall have joy of him. Thy father and thy mother ſhall be glad, and ſhe that bare thee ſhall rejoyce. They ſhall indeed, if they be spiritual Parents as well as natural; they ſhall have double and treble joy. The Apoſtle, that was but a ſpiritual Parent onelyonly, yet mark how affectionately he writes to Timothy, 1 Tim. 1.2, 3, 4. To Timothy my dearly beloved Son, I thank God for thee, I greatly deſire to ſee thee, that I may be filled with joy. As if onelyonly a ſight of Timothy would fill his heart full of joy: How much more then, when Parents are both natural and ſpiritual Parents both together? It muſt needs be a ſtrong ſtream, where two ſuch Rivers meet together. Surely, the comforts of the Childrens Faith, will have a ſtrong reflection back again upon their Parents. Look as the children of wicked Parents, that brought them up in Lying, and Swearing, and Stealing, ſhall riſe up and call them Curſed, Curſed be the father p. 318or mother that lays a ſtumbling block before the poor childe: ſo the children of believing Parents, that have been inſtruments under God of their new birth, ſhall riſe up and call them bleſſed, Prov. 31.28. Her children riſe up and call her bleſſed: And bleſſed be thoſe Parents, might Timothy ſay, who inſtructed me in their Faith, and prayed me into that faith, wherein I greatly rejoyce, even into that faith which dwelt firſt in my grandmother Lois, and now through free grace dwells in me alſo. It is a ſweet thing, when faith and free grace deſcends, where corruption had firſt deſcended: when Faith once acts, and by degrees draws out corruption, both Parents and Children have juſt cauſe to rejoyce. For the juſt lives by Faith the Life of Conſolation

Inform. 5. What happines in the end of the faithful.Information to inform us, If there be ſuch happineſs in the way, what happineſs then is there at the end of the journey? If there be ſuch comfort in believing the thing, before it be injoyed, what is then in injoying of the things, which before were but believed? If that ſaying be true of the Life of Faith in the ſtate of grace, Eye hath not ſeen, nor ear heard, what god hath prepared for them that love him, how much more ſhall it be verified of the ſtate of glory, when Faith ſhall be turned into Fruition, and Hope into preſent Poſſeſſion? When we ſhall have cauſe to ſay with the Queen of Sheba, The one half hath not been told us. No doubt that Queen was much affected to hear of the Wiſdom of Solomon, ſhe was much taken with it, or elſe would ſhe never have taken ſo long a journey: But how much joy more was ſhe affected with, and admiration, when ſhe ſaw with her own eyes the glory of his houſe, and heard with her own ears the rare expreſſions of his unparallell'd wiſdom? Before ſhe ſaw with other mens eyes, and heard with other mens ears, but now ſhe heard with her own, and therefore ſhe was affected with much more delight and wonder, inſomuch as there was no more spirit left in her: which intimates the ſurpaſſing p. 319greatneſs of the joy and comfort ſhe took in it For great affections let looſe, do even drink up the ſpirit: ſhe was fuller of affection than ſhe could well hold. But in heaven, there ſhall be an inlargement of the veſſel, as well as the liquor of heavenly joy; and therefore how great ſhall that joy be? If there be ſuch joy in believing, and that weakly too? What joy ſhall there be in a plenary comprehenſion? If it revived the ſpirit of old Jacob to hear that Joſeph was alive, and to receive his tokens at ſuch a diſtance, Gen. 45.27. how much more do you think was the good old man revived, when he came to ſee, and to imbrace his Son? So, if it do revive the heart of a Chriſtian ſo much, to underſtand by Faith, that Jeſus Chriſt, who was dead, is alive, and behold he lives for evermore; and is aſcended to give gifts unto men: how much more ſhall their ſpirits be revived, when they come to be diſſolved, and to be with Chriſt, which is far better? Phil. 1.23. If the Sealing of the Conveyance be ſo comfortable, what is the taking of the Poſſeſſion? and what the injoyment of all, to all eternity? If the Eſpouſals be ſo full of joy, what are the Nuptial Rites or Solemnities upon the Marriage day? What Soul is there, thaa is truly betrothed to Jeſus Chriſt by Faith and Love, that would not make the Concluſion of the Book of the Canticles, its own importunate and ſummary Love-ſhout, Make haſte my beloved, and be thou like to a Roe, or to a yong Hart upon the Mountains of ſpices.

Ʋſe 2 The next general Uſe, is for juſt Reproof of ſuch as look at the life of Religious perſons,Reproof of miſ-judging the life of the faithful. as the moſt ſad melancholly life in the world; yea, ſome are ſo deluded by Satan, as to think Religion is nothing but the fruit and effect of a melancholick diſpoſition. And therefore by the way,Note. let Religious perſons take heed, how they carry themſelves, and how they walk towards them that are without, that they be neither ſo light and jocund in their carriage, as p. 320thereby to confirm carnal men in their unlawful liberties: Nor on the other ſide, ſo full of ſadneſs and auſterity, as to give them occaſion to imagine there is no manner of joy in the ways of God. But the truth is, if there be comfort to be found in any way under heaven, certainly it is to be found in the way of Faith. Faith being ſo powerful a hand to keep off ſuch things as are any ways uncomfortable, and to draw in alſo, all ſuch things as are truly comfortable to the Soul. David was a religious man, and yet a comfortable man; yes, therefore cheerful, becauſe religious. The ſweet ſinger was uſually as comfortable as a Bird in May. Belſhazzar was extremely ſad in the midſt of his Cups; and therefore ſad, becauſe wicked: he looked as pale, when he ſaw the hand-writing upon the wall, as if there had been death in the laſt Cup he drank. It is true, wicked men may be outwardly merry, as Gods People may be ſometimes ſad: but look, as in a wicked mans joy there is always the ſeed of ſorrow; ſo in a godly mans ſorrow, there is always the ſeed of joy. Therefore ſaith Chriſt to his Diſciples, Luk. 6.21. Bleſſed are ye that weep now, for ye ſhall laugh: but he threatens the contrary to ſuch as be of a contrary ſpirit, ver. 25. Woe unto you that laugh now, for ye ſhall mourn and weep. He is a wiſe man, that will ſorrow for a moment, that he may rejoyce for ever: But he is a mad man, that will purchaſe his joy at ſo dear a rate, as to rejoyce for a moment, although he pay for it in ſorrow to all eternity. It is the wiſe mans judgement of the fools mirth, Eccleſ. 2.2. I ſaid of laughter, It is madneſs, and of mirth, What doſt thou? A wiſe man may give his judgement of a fools joy; but a fool is no competent judge of a wiſe mans joy. Prov. 14.10. A ſtranger doth not intermeddle with his joy. And therefore when a wicked man ſpeaks evil of the ways of God, he ſpeaks evil of the things he knows not. For the juſt lives by Faith the Life of Conſolation.

p. 321The ſecond Uſe Reproves the Papiſts, Repr. 2. Papiſts rob of comfort, while they rob of faith.who rob people of their Comfort, whilſt (by their comfort) they rob them of their Faith, or at leaſt of any hope of full aſſurance of their faith: For that is certainly proportionable to the aſſurance of a Chriſtian. Where there can be no aſſurance of the things promiſed, there can be no ſound comfort: But the Doctrine of Papiſts is, There can be no ſuch aſſurance, therefore no ſound comfort. Their Doctrine therefore is an uncomfortable Doctrine.Note. Therefore they that have received the Mark of the Beaſt, have no reſt day nor night, Revelat. 14.11. They ſting the Conſciences of men like Scorpions, Revelat. 9.5. They can never be quiet in their mindes, whilſt they hang in ſuſpenſe; they know not whether they are in the way to Salvation or Damnation.

This ſerves to Reprove ſuch as live not the Life of Conſolation by Faith, but by Senſe:Repr. 3. To ſuch as fetch comfort from ſenſe. They are all for ſenſual delights, ſuch as warm themſelves not at Gods fire, but their own; They compaſs themſelves with their own ſparks, and therefore this they ſhall have at Gods hands when they go to their graves, they ſhall lie down in ſorrow, Iſai. 50. laſt. Such as theſe rejoyce either in the comforts of Sin, or in the comforts of the Creatures.

1. In the comforts of ſin: When thou doſt evil, then thou rejoyceſt, Jer. 11.15. It is a dangerous thing to do evil, but it is the height of wickedneſs, to rejoyce in wickedneſs, Rom. 1. ult. They not onelyonly do the ſame things, but take pleaſure in them that do them. What ſuperlative degree of wickedneſs is this, to make that the object of our joy, that ſhould be the object of our greateſt ſorrow? Pſal. 119.136. Rivers of tears run down mine eyes, becauſe men keep not thy law.

2. They rejoyce in the comforts of the Creatures; not that it is unlawful to rejoyce in the Creature, but it is then unlawful, when it draws the Creature further from God. p. 322When men ſo rejoyce in Corn,Pſal. 4.Ps 4 and Wine, and Oil, &c. that the light of Gods countenance, and the conſolations of God ſeems ſmall, and of no account to them. In this caſe God will either return and take away theſe comforts from them, or elſe will give them no other portion in this life, which is worſt of all.

Repr. 4. To ſuch as refuſe comfort upon the Promiſes.It Reproves ſuch as refuſe to be comforted by a Promiſe, unleſs they may have preſent performance. Theſe live not by Faith the Life of Conſolation, though they have Gods Hand and Seal, and Oath for it too: All is little to their eſteem. Is it not a ſhame, that a covetous wretch can take ſo much comfort in his Bonds and Bills, though he have little or no Money in his Coffers, becauſe he knows thoſe Bonds and Bills will fetch in the Money it ſelf in due time; and yet a Believer, that hath ſo ſtrong a Bond from the God of Truth, ſealed with the Blood and Spirit of the Lord Jeſus, ſhould be ſo dejected, and onelyonly becauſe he wants the preſent poſſeſſion of that which God hath reſerved for a better time, and for which he hath given all ſufficient Security in the mean time? The ſtrong Obligations of God, ſhould bring in the Souls of Believers ſtrong Conſolation.

Repr. 5. To ſuch as go for comfort to falſe Prophets.Such are to be Reproved who in ſtead of living by Faith, which is ever grounded on the word, comfort themſelves in falſe Doctrine, and falſe Prophets: Ezek. 13.10, 17, 18. They have ſeduced my people, ſaying, Peace, and there was no peace; (as affirming, That God ſees no ſin, and that there needs no ſorrow for ſin) like them 1 Cor. 15.32. Let us eat and drink, for to morrow we ſhall die. Such ſmooth words, ſmother mens Souls in a feather-bed of ſecurity.

Ʋſe 3 For Exhortation.

Exhortation.Firſt, to live the Life of Spiritual Conſolation, &c.

Secondly, To make much of Faith, becauſe by the exerciſe of this grace, we live this Life.

p. 3231.1. To live this life of Comfort. For Exhortation to live this life of Spiritual Conſolation. One would think, one ſhould need no perſwaſions to this: But the truth is, Some make as much of their ſorrow, as ſome do of their joy; They think they do well to be ſorrowful, as Jonah thought he did well to be angry. But let ſuch know, it is their duty to labour to live the Life of Conſolation. Shall I give you ſome Motives to perſwade to this?

Mot. 1 1. It is Gods Command: Son, be of good comfort, thy ſins be forgiven thee. Mat. 9.….Matt 9If a creature lives the Life of Juſtification, he is commanded to live the Life of Conſolation.

Q. Why do we exerciſe the affection of love, or hope, or fear, &c?

A. Becauſe God commands us. By the ſame reaſon we ſhould exerciſe the affection of ſpiritual joy, becauſe of Gods command: Rejoyce in the Lord evermore; and again I ſay, rejoyce, Phil. 4.4.

Mot. 2 2 Motive, is from the End and Ʋſe of it. Spiritual joy is very uſeful, it is like oyl to the wheels in all duties; it makes a Chriſtian ſtrong and active in the work of the Lord: Nehem. 8.10. The joy of the Lord is our ſtrength. Therefore the Apoſtle puts [Rejoyce continually, 1 Theſſ. 5.16, 17.1 Thess 5:161 Thess 5:17before Pray continually.

Mot. 3 The third Motive is drawn from the excellent Properties of this heavenly joy, above all natural, worldly, The joy of a believer excels all natural worldly ſinful joy, in 10 properties.or ſinful joy. It is more Solid and Subſtantial, more Rational, it is more Spiritual, it is Greater, it is Stronger, it laſts Longer, it is Pure, and it is ſure, it is Freſher, and Wholeſomer, and therefore more deſireable in every reſpect.

It is more Solid and Subſtantial: A wicked mans joy is very overly vain and vaniſhing; he ſets a good face on it outwardly, when he hath a full ſorrowful heart: Prov. 14.13. Even in laughter the heart is ſorrowful: But a godly man ſets the worſt ſide outward, when his outſide is full of afflictions, and perſecutions, and infirmities, his p. 324inſide, his heart is full of joy. Carnal men are Quaſi gaudentes, they carry themſelves ſo, as if they were the merrieſt men in the world, and yet are truly ſorrowful: But godly men are Quaſi dolentes, As ſorrowful, yet alway rejoycing, 2 Cor. 6.10.

2. A rational joy.A godly mans joy is more Rational. A carnal man, as he is unreaſonable in his rage and perſecution, 2 Theſſ 3.2. ſo he is unreaſonable in his joy: The mirth of ſuch men (as Solomon ſpeaks in his Book of Eccleſiaſtes) is no better than madneſs. Is not he a mad-man, that rejoyceth to ſee his own houſe on fire, and after that, to throw fire-brands up and down the Town? So it is with every ſinner: Prov. 26.18, 19. As a man-man who caſteth fire-brands, and arrows, and death, ſo is the man that ſins againſt his neighbor, and ſaith, Am not I in sport? It's a moſt irrational and abſurd joy. But a godly man's joy is a moſt rational joy, his Affection is ruled by his Reaſon; and his Reaſon is ſanctified, and therefore regulated by Grace: God commands him to rejoyce, bids him w…lcome to all comforts, Temporal, Spiritual, and Eternal, and therefore he hath good reaſon to rejoyce. His joy is Rational.

3. A ſpiritual joyIt is moſt Spiritual. The joy of Carnal men muſt needs be carnal and ſenſual like themſelves; they can a little rejoyce in corn, Pſal. 6, 7.Ps 6:7and wine, and oyl, in Creature-comforts that affect the ſenſes: But a godly man rejoyceth in the light of Gods countenance, in the want of all other things, which muſt needs be a more excellent joy, as the object is moſt excellent. Spiritual joy is the joy of Angels, there's joy among the Angels in heaven, over one ſinner that repenteth, Luke 15.10) But ſenſual joy is common with us to the very Beaſts; they delight in meat, drink, and ſenſual pleaſures.

4. A great joy.It's a Greater joy. A Carnal man, if he hath any joy at all, it is very ſmall, it's like the joy of a man, that dreams he is Rich, and Honourable, and Victorious, when indeed he is poor, and baſe, and ſervile: which joy, as it is a falſe, p. 325ſo 'tis a ſlender joy, in compariſon of his, who is truly rich, honourable and victorious. God threatens the enemies of his Church, Iſa. 29.8. that it ſhall be with them, as with an hungry man, who dreams he is eating, but when he awaketh, his ſoul is empty; or as when a thirſty man dreameth, and behold he drinketh, but when he awaketh, he is faint, and his appetite is not ſatisfied: So is the joy of all Carnal men, its a faint and unſatisfactory joy. But the joy of Gods people is full, and ſatisfying; and therefore, though it cannot be ſet out to the full by any outward reſemblance, yet 'tis compared to thoſe things, in which men uſe moſt of all to rejoyce, as to the joy of harveſt, Iſa. 9.3. To the joy of a marriage feaſt, Rev. 19. To the joy of a new diſcovered treaſure, Mat. 13.44. So 'tis a great joy, Behold (ſay the Angels) we bring you tidings of great joy, Luk. 2.10.

It a ſtronger joy, i.e. ſtronger in regard of its effects.5. A ſtrong joy. The joy of Carnal men is but weak, becauſe it's not able to hold out in a ſtorm. The terrors of God can eaſily drown the greateſt of worldly comforts (as we ſee in Belſhazzar, Dan. 5.) But the terrors of the world cannot drown the comforts of God; as we ſee in the noble Army of Martyrs, ſinging in the Priſon, triumphing at the Stake: So that we may ſay of True Joy, as Solomon ſays of True Love, It's ſtrong as death, the coals thereof are as coals of fire, which hath a moſt vehement flame; many waters cannot quench it, neither can the floods drown it, Cant. 8.6, 7. This joy of Gods people is therefore called ſtrong Coonſolation, Heb. 6.17. And indeed, the word ordinarily uſed, intimates as much, Conſolatio, quaſi Conſolidatio; q. d. a making one ſtrong and ſolid, againſt all oppoſite evils; which onelyonly the comforts of God can do: And therefore they ſhould not ſeem ſmall to us, Job 15.11. For the comforts of God are his peoples ſtrength, Job 16.5.

It's a more Durable joy; as it's ſtronger,6. A durable joy. ſo it laſts longer: The joy of Carnal men is like Jonah's gourd, it's born p. 326and dies again within the compaſs of a day or two: The joy of an hypocrite is but for a moment, Job 20.5. it's but for a flaſh, like the crackling of thorns under a pot, though it makes a great noiſe, it's ſoon gone. But of all flaſhes, it's moſt like a flaſh of Lightning, it continues but a while, and it ſends after it a Thunder-clap of Judgment, and extreme Miſery.— But the joy of Gods people, ſpringing from an Immortal ſeed, abides for ever, it continues with them all their life long; nay, it out-lives life, and is a comfort in death: They that have it, ſhall never loſe it. Everlaſting joy ſhall be upon their heads, Iſa. 35.10.

7. A pure joy.It's a Purer joy. The joy of Carnal men is like a Pit of Puddle-water; They dig unto themſelves broken Ciſterns, Jer. 2.13. Their comforts are not laſting, nor cleer, but puddle-water, full of many ſinful admixtures of groſs and unmortified corruptions, which make them like a pot of honey, full of ſtings.—But the joys of Gods people are pure, they drink out of the fountain, Pſa. 36.8. There is no mud in the bottom, no after-ſtings of a defiled and accuſing Conſcience: they are ſweet, ſerene, and pure joys.

8. A ſure joy.It's a Surer joy. A Carnal man hath his joy upon very uncertain Tenure: He is not ſure of it before-hand, and when he hath it, he is not ſure he ſhall hold it, it depends upon many If's and And's: If I have my health, if ſuch a buſineſs ſucceeds well, if ſuch a friend be as good as his word, I ſhall then rejoyce, ſaith a Curnal man, therefore his joy riſes and falls, as outward Providences do ebbe and flow: whereas he that lives by Faith upon a word of God, hath ſure comfort; ſo long as the word holds, his joy holds. If for the preſent he have it not, he is ſure of it afterwards; as ſure, as that Harveſt follows Seed-time. They that ſow in tears, ſhall reap in joy, Pſal. 126.6. And when he hath it, he is ſure to hold it (though there may be ſome intermiſſions of the lively feeling of p. 327it) Your heart ſhall rejoyce, and your joy ſhall no man take from you, ſaith our Saviour to his Diſcples, John 16.22.

It's a Freſher joy.9. A freſh joy. All other joys have but their Honey-Moons; and though they do not preſently ſowre, yet they grow flat and dull within a while: if they die not altogether, yet ever and anon they come to the fall of the leaf. But the joys of Gods people are as freſh and flouriſhing at the laſt, as at the firſt: His leaf alſo ſhall not wither, Pſal. 1. The Bed of Jeſus Chriſt is always green, Cant. 1.16. The Poets fancy of a Continual Spring in the Golden Age of the World, is here a Reality. The joys of Gods people are ever ſpringing and budding forth new comforts.

It's a more Wholeſome and Safe joy.10. A ſafe joy. The joy of Carnal men, 'tis a deſtructive joy: Deſtructive to Spiritual good. How hardly is that man reclaimed, who makes ſin the object of his joy? And 'tis deſtructive even to Natural good There's danger in exceſſes of joy, as well as ſorrow: And what the Apoſtle ſaith of worldly ſorrow, may be ſaid of worldly joy, It worketh death. How many men have loſt their Wits, nay their Lives in exceſſive joys? Such heights of joy have ſet the door of the heart ſo wide open, that the Spirits have run out of a ſudden, and returned no more. This is ſometime a fruit of Carnal joy. But Spiritual joy is ſafe and wholeſome, wholeſome for the Soul: It's a good means to concoct our knowledge, To love the Truth, and rejoyce in what we know; while otherwiſe, the ſweeteſt Truths will lie raw and indigeſted upon the ſtomach of the Soul. And, it's wholeſome for the Body: A cheerful ſpirit expels ſuperfluities, helps concoction, quickens the underſtanding, cheers the countenance, and in a word,Prov. 17.22.Prov 17:22 A merry heart doth good like a Medicine.

And now, who would not be perſwaded to ſavour theſe Spiritual Comforts, and to live in them, which have p. 328ſuch excellent properties, that worldly joyes are not worthy to be named the ſame day with them; they are not meeet to be put into the ſcales with theſe, which are ſo Solid, ſo Rational, ſo Pure, &c. as ye have heard.

Qu. But you will ſay, What Means may we uſe to poſſeſſe more of this Joy, (of which I have given you but a little taſt?) And yet as little as it is, methinks every ſoul that hath heard me, ſhould cry out with the woman of Samaria, Joh. 4. Lord, evermore give me of this water, that I thirſt not, neither go to the worlds pits to draw any more comfort thence.

Means of joy.Anſ. I anſwer, Therefore learn the Compoſition of this beſt Cordial, better then ever the World could make; tis not of my making, but of Gods preſcribing: Tis Laetificans-Chriſti.

Faith.1. Then, Labour for Faith, and the increaſe of it. It's the very Doctrine now in hand; The juſt man lives by Faith the life of Conſolation. Let us keep our Faith then, and it will keep our Joy; Let us increaſe our Faith, and it will increaſe our Joy: For Faith as it is the Mother, ſo its the Nurſe alſo of Joy; as it breeds it and brings it forth, ſo it feeds and maintains it till it comes to a perfect age in Chriſt, ſo that as the Juſt goes on from Faith to Faith, ſo he goes from Joy to Joy, till he comes into heaven it ſelf. As his Faith grows ſtronger, ſo his Joy is ſweeter: All fruits the nearer to maturity, the ſweeter they are; and ſo is the fruit of Faith in Spiritual Joy, its ſweeter in the ear then in the blade. Exerciſe Faith therefore every Day as thou deſireſt abiding, and increaſing Comforts. Wouldſt thou have the warmth of Spiritual joy abiding in thy heart? and that holy fire never to go out?Actings of faith for the increaſing ſpiritual joy. Be ſure then to blow up the Gift of Faith by daily Exerciſe.

Qu. But how ſhall I make uſe of my Faith, to the beſt Increaſe of my Joy.

1. On the right object.Anſ. 1. Remeber what was ſaid in the Reaſons, Be ſure to lay hold on the right Object of Conſolation, God p. 329himſelf, and the Ordinances of God, with joy draw water out of the wells of ſalvation, Iſa. 12.3. Live the Life of Juſtification, and Sanctification, and thou ſhalt not fail to live the Life of Conſolation: whereas otherwiſe there can be comfort, no more than fruit upon a Tree without a Root.

2. Act thy Faith in Prayer. Pray, 2. In Prayer.that your joy may be full, Joh. 16 24. If joy be not worth asking, 'tis worth nothing. No wonder, ſome have ſo little comfort, they pray ſo little: Ye have not, becauſe ye ask not, Jam. 4.2. Thou haſt (it may be) praid for Grace, not for Comfort. Learn now of David, Pſal. 51.8. Make me to hear joy and gladneſs, that the bones which thou haſt broken may rejoyce: as if David had ſaid, Lord, I have had thy Meſſenger the Prophet Nathan ſpeaking peace to me (for that's the Title of the Pſalm) and ſaying, The Lord hath put away thy ſin, thou ſhalt not die: But Oh let me hear thy Spirit ſay ſo too, or elſe my heart cannot rejoyce. As I have heard therefore a comfortable meſſage from thy Miniſter, let me hear the ſame alſo from thy Spirit: Make thou me to hear joy and gladneſs. If all the Miniſters in the world ſhould preach peace to a penitent Soul (as they have cauſe) though it be in a ſafe, yet it cannot be in a comfortable condition, till God by his Spirit ſpeak peace alſo.

Q. To what purpoſe then ſhould we attend upon the Miniſtery of the Word?

A. Becauſe though the Miniſtery cannot do it without the Spirit, yet the Spirit delights to work in the Miniſtery of the Word, or ſoon after. When the Spouſe in the Canticles, wanting comfort, inquired of the Watchmen, it was but a little while, ere ſhe found him whom her ſoul loved, Cant. 3.3, 4.

Q. But why doth not the Soul finde comfort in every Ordinance, at all times?

A. There may be many cauſes: Among the reſt, this p. 330may be one, Leſt we ſhould aſcribe ſo much to the Ordinance, or to the Inſtrument diſpenſing it, as to neglect looking up by Prayer to the God of the Ordinance: whereas, when we experience the beſt Ordinance ſometimes empty, and the beſt Inſtrument (without the Spirit) a miſerable comforter, This will quicken us to look above both to God himſelf, ſaying, We will uſe both, but we will lift up our ſoul to God alone: Rejoyce the ſoul of thy ſervant, for unto thee, O Lord, do I lift up my ſoul, Pſal. 86.4. and elſewhere, Pſal. 35.3. Say unto my ſoul, I am thy ſalvation. That's the ſecond Means to act faith for Comfort in Prayer, —Pray, that your joy may be full, Joh. 16.24.

3. In crucifying worldly joy.3. Act Faith in the Crucifying of worldly and Carnal joys, if you would profeſs Spiritual and Heavenly. For the firſt of theſe do exceedingly quench the latter, as water doth fire: ſo that (as in the ſtrife of fire and water) if heavenly joys get not the Maſtery, Worldly will. 'Tis true, God makes a feaſt of joy, a feaſt of fat things to his people, Iſa. 25.6. But remember what the Apoſtle ſaith, 1 Cor. 10.21. Ye cannot be partakers of the Lords table, and the Table of Devils. Now the delights of ſin, are the ſeveral diſhes with which the Devils table is furniſhed; and he that is filled with theſe, hath no ſtomach to the conſolations of God, nay he abhors them. Prov. 27.7. The full ſtomach loaths the honey-comb: He loaths the honey-comb of the Word and Ways of God; And what's the reaſon? He was never yet weaned from the Worlds Breſt. David indeed could ſay of Gods Word, Oh! it's ſweeter than the honey, and the honey-comb, Pſal. 19.10. And why ſo? Surely, becauſe the ſame David could ſay of all worldly delights, Surely I have behaved my ſelf as a childe that is weaned of his mother, my ſoul is even as a weaned childe, Pſal. 131.2. Wean thy Soul therefore from worldly delights, and thou ſhalt be the bettter prepared to delight in the Lord, who is both willing and able to give thee thy hearts deſire. And that's the third Means.

p. 3314.4. 1 Sam. 7.2. In ſpiritual mourning.1 Sam 7:2 Act your Faith (in caſe you are in a mournful frame) to mourn after the Lord: For certainly, as worldly joy ever ends in ſorrow, ſo godly ſorrow ever ends in joy: Mat. 5.4. Bleſſed are they that mourn, for they ſhall be comforted. God can no more withhold his ſweeteſt comforts from thoſe that mourn after his preſence, as their chiefeſt good, than the tender Mother can withhold the Breſt from the crying childe. Oh! every cry goes to her heart, and ſhe cannot be quiet her ſelf, till ſhe quiet the childe. Iſa. 49.14, 15. When Sion ſits in the duſt (like a poor childe lamenting the parents abſence) ſaying, My God hath forſaken me, my God hath forgotten me: What is Gods anſwer? Can a woman forget her ſucking childe, that ſhe ſhould not have compaſſion on the fruit of her womb? yet will not I forget thee: Behold, I have graven thee on the Palms of my hands— As if God ſhould ſay, So long as thou mourneſt after me, I may as ſoon forget my ſelf as thee, for I have graven thee on the palms of my hands. If thou deſireſt comfort then, mourn after the Lord, not after corn, and wine, and oil; not after the harveſt of the Lord, but the Lord of the harveſt; and then doubtleſs ſuch as thus ſow in tears, ſhall reap in joy.

5.5. In raiſing ſpiritual affections. Act Faith in digeſting and bringing down Heavenly Notions into Holy Affections, and Righteous Actions, then you will finde them ſweet in the taſte and ſwallow. It's not the looking upon Divine Truths by a meer notional act of the Underſtanding, but the chewing and digeſting them by Faith and Love, that makes them truly comfortable. [Thy words were found, and I did eat them—And thy word was unto me the joy and rejoycing of my heart, Jer. 15.16.] Moſt perſons look upon Divine Truths, as people in a Market do on Commodities; they paſs by them, or taſte a little, and cheapen them: they onelyonly have the true comfort of them, who buy and eat, and are ſatisfied. And ſuch are they, who digeſt their knowledge p. 332into practice, to ſuch it's the joy and rejoycing of their heart. Joh. 13.17. If ye know theſe things, happy are ye if ye do them. Knowledge to a wicked man, is as the morning light to a Thief;Job 24.17.Job 24:17 it's as terrible as the ſhadow of death. But to a godly man, it's like the morning light to an honeſt Traveller or Watchman; it's moſt deſired beforehand, and its moſt welcome when it comes. And therefore the ſaving knowledge of God is compared to ſuch a light: Pſal. 130.3. [My ſoul waiteth for the Lord, more than the watch for the morning; I ſay, more than they that watch for the morning]. Act Faith therefore to the digeſting of knowledge into love, and the practice of it. Study Affections, more than Expreſſions or Notions.

6. In true prizing heavenly joy.6. Act Faith to the true prizing of heavenly joy. Such as truly prize the joy of the Spirit, ſhall have plenty of it. Now it's onelyonly Faith ſets a true eſtimate upon the joy of Gods people, Heb. 11.25, 26. The Spirit of God is a Tender and delicate Gueſt, it loves to make its abode, and ſtay longeſt, where 'tis moſt freely welcome. But if we check, damp, reſiſt, quench, and grieve that Spirit, how can we hope, that it ſhould rejoyce our ſpirits. But prize it, make it heartily welcome, and thou ſhalt have more of its ſweet company and communion. The truth is, we ſhould prize one comfort from the Spirit, more than all the world; and then, we ſhould finde more than a world of Comforts in that ſingle Comforter, who is therefore called The Comforter, by way of eminency. Thou maiſt have comfort indeed in a Friend, a Brother, a Childe, a Yoke-fellow: but what are all theſe to the comforts of the Spirit? The Spirit is able to comfort without theſe; but theſe are not able to comfort without the Spirit. Prize the comforts of the Spirit, and be thankful for them, and more ſhall be given. The Primitive Saints prized the comforts of the Spirits ſo high, that they would rather chuſe to endure any Tortures from men, than part with p. 333thoſe comforts from God, They were ſtoned, Heb. 11.37.Heb 11:37were ſawn aſunder, &c. Therefore God made them to rejoyce the more, even with Joy unspeakable, and full of glory— which is not the ordinary lot of all Chriſtians, but of ſuffering Chriſtians. They were filled with Heaven, when they ſeemed to ſenſe to be in Hell, as if Hell and Heaven were met together in the ſame perſons: An Hell of Torments from Satan and his Inſtruments; an Heaven of Joys from God, even glorious joys, as if the God of this World, and the God of the World to come, did ſtrive, whether Torments or Comforts ſhould get the Victory in the Saints: But in concluſion, Comforts triumph over Torments, Love and Joy is ſtronger than Death: while they die, they overcome, and are more than Conquerors through Chriſt that hath loved them. [They overcame by the Blood of the Lamb, and by the word of their Teſtimony, and they loved not their lives unto death] Rev. 12.11. Prize the joys of God in life, and thou ſhalt finde ſuch joy as will drown the ſorrows of Death. That's the fifth Means.

7. Act Faith to make right uſe of our Joy,7. In right uſing joy, when had. Iſa. 2.11. Luk. 8.15.Isa 2:11Luke 8:15 when we have it. Take heed of too much ſail, and too little ballaſt, leſt you overturn all—Rejoyce with reverence— And bring forth the fruit of joy with patience, leſt unfruitful joy be nipt in the bud, or turned into ſorrow. God comforts not his ſervants for nothing, Neb. 8.10.but that the Joy of the Lord may ſtrengthen them, and encourage them to ſervice; and that they may comfort others, 2 Cor. 1.4.2 Cor 1:4with the ſame comfort wherewith they have been comforted of God. And if we uſe it not to theſe ends, we may ſoon ſuffer an eclipſe in our comforts. Why does God cauſe the Sun to ſhine upon the Moon, but that the Moon may beſtow that borrowed light on this Inferiour World? Why does the Sun of Righteouſneſs ſhine with beams of comfort upon any Souls, but that they may communicate the ſame comforts to others. Are ye then who were once darkneſs, p. 334made light in the Lord? Eph. 5.8.Eph 5:8walk as children of light, leſt God eclipſe your comforts,Amos 8.9.Amos 8:9 and make your Sun to ſet at noon. So long as the Cock runs, the Fountain freely empties it ſelf into the pipes. We are but the Conduit-pipes of Comfort, God is the Fountain. The more we empty our ſelves into others (comforting others) the more will God empty himſelf into us, comforting us—The liberal perſon ſhall have plenty, and he that ſcattereth ſhall have rain, Prov. 11.25. 'Tis true of ſpiritual, as well as corporal Alms, both are comfortable. And he that comforts others, ſhall have the more himſelf. And that's the ſeventh and laſt Means of acting of Faith, ſo as to live the Life of Conſolation.

Thus the juſt man lives by Faith in regard of Spiritual Life.

Now thirdlly, He lives by Faith in regard of Eternal Life. Hab. 2.5, 6.Hab 2:5Hab 2:6The Chaldean lays hold upon this preſent world, ver. 5, 6. He is all for the body, and ſins againſt his Soul, ver. 10.Hab. 2.10.Hab 2:10 But Gods people lay hold on that knowledge which ſhall fill them with glory, ver. 14. Even the knowledge of the Righteouſneſs of God to Life Eternal: For ſo the Apoſtle applies this Text to that very degree of Faith, Rom. 1.16, 17.

Not that there is any need of Faith in Heaven, or the Means of Faith; for theſe ſhall ceaſe, 1 Cor. 13.8. But becauſe in this life, by Faith, we lay hold on Eternal Life, 1 Tim. 6.12. we have the ſeal and aſſurance of it: A carnal man ſays, Seeing is Believing: but a ſpiritual man ſaith, Believing is Seeing, Heb. 11.1.

The work of faith about eternal life.Now Faith grounded on the Word of God aſſures us of Three things about eternal life.

1. That there is an eternal life of the Saints after this is ended.

2. What the Happineſs of this life is, and wherein it conſiſts.

p. 3353. It aſſures a Believer of his peculiar intereſt in this life.

1. Then, Faith aſſures a Believer,That there is an eternal life. Three degrees of it. That there is an eternal life.

There are divers degrees of this Life. The firſt degree is here below in this world, Joh. 5.24. Eternal life is begun here.

2. The ſecond degree of it, is, in the end of this life, when the body of a Saint reſts in the Bed of the Grave, and the ſoul is with God in Paradiſe, Luk. 23.43.

3. The third degree of it, is, After the day of general Judgement, when body and ſoul being reunited, the whole perſon ſhall be wholly glorified to all eternity, 2 Theſſ. 1.10.

Now that there is ſuch a life, Faith makes good.

1. By plain Teſtimonies of Scripture.

2. By neceſſary Conſequence, and deduction from Scripture.

1. By evident Teſtimony of Scripture.Scripture.

In the Old Teſtament, Pſal. 16.11. At thy right hand are pleaſures for evermore. Dan. 12.2. Many of them that ſleep ſhall awake, ſome to Everlaſting life.

In the New Teſtament. Mat. 25. ult. And the righteous into life eternal. Joh. 3.16. That whoever believeth ſhould not periſh, but have [Everlaſting life.]

2. By neceſſary Conſequence from the Scriptures.

As,

Reaſ. 1 1. From the act and End of mans Creation and Redemption. Man was made after Gods Image (Gen. 1.26, 27.) And renewed after it, Eph. 4.24. that he might have perpetual Communion with God, 1 Joh. 1.3. As God therefore lives for ever, ſo ſhall thoſe who are redeemed by Chriſt, live ever too, Joh. 14.19.

Reaſ. 2 2. From the Kingdom and Headſhip of Chriſt, which p. 336are both eternal—Of his Kingdom there ſhall be no end, Luk. 1.33. If Chriſt be a King for ever, he muſt have Subjects throughout that Eternity. If Chriſt be an Head for ever, his Members muſt needs live for ever; otherwiſe, Chriſt muſt be a King without Subjects, an Head without Members: both which are Ʋnreaſonable, and Diſhonorable to Chriſt.

Reaſ. 3 3. From Chriſts Prayer, That all his may be with him for ever, to behold his glory, Joh. 17.24. Now the Father hears the Son alway, Joh. 11.42.

Reaſ. 4 4. From the Nature of the Soul: It's immortal, Mat. 10.28. yea, it hath in it ſparks and deſires of Immortality, (Now Natura nihil dedit fruſtra) which have appeared, not onelyonly in the life, but at the death of Saints, in which, God hath been pleaſed to give his people a ſight of Heaven, and glorious apprehenſions of the life to come. Steven ſees the heavens opened, Act. 7.56, 59. To which may be added, the Devils deſign to gather Souls in Reverſion; as in the ſtories of Witches.

Reaſ. 5 5. Ab abſurdo. If there were no life after this, Chriſtians would be of all men moſt miſerable, 1 Cor. 15.19. —Here wicked men many times fare beſt, and Gods people are chaſtened every morning, and have ſoreſt Temptations on their Death-beds: So that it would be exceedingly derogatory from the Wiſdom, Holineſs, and Juſtice of God, if there were not another life, wherein every man ſhall rejoyce according to his ways, Luk. 16.25. 2 Theſſ. 1.6.7.

Thus Faith gathers Arguments from the Word, That there is an eternal Life.

2. What the happineſs of eternal life is.2. Faith informs a believer much of the Happineſs of this life, and wherein it conſiſts in the main. For however it be true, that none of the Saints departed which are gone to heaven, (as Enoch, Elias, &c.) have Commiſſion to come down and tell us what the joys of heaven are, yet we have Moſes and the Prophets, Luk. 17. ult. Nay, though p. 337there were a man once caught up into heaven, and let down again to the earth, yet it was not lawful for him to utter what he had heard and ſeen, 2 Cor. 12. yet (for all that) Faith looks into heaven per tranſennam, through the lattice, Cant. 2.9. and findes ſo much comfort therein, that from thence it makes a ſtrong Collection, That certainly the Happineſs of the Creature, muſt needs conſiſt in the perfect Viſion of God, which is to be had in heaven,Viſion of God fourfold. and not before: for there's a fourfold Viſion of God.

1. Natural, in things created: For the inviſible things of God are cleerly ſeen from the Creation, &c. Rom. 1.20.

2. Specular, or Symbolical; In the Word, and in the Signs of Gods love, we ſee God. —For theſe were appointed to be lively remembrances and repreſentations of Chriſt to the Soul.Gal. 3.1.Gal 3:1

3. There's the Viſion of Faith, which looking through the Word and Sacraments (as through a Perspective-glaſs) draws God neerer to the Soul.

4. But fourthly, There's the Viſion of Glory in the World to come. Here we ſee God darkly, as in a glaſs, 2 Cor. 3.2 Cor 3but there face to face.

Now Faith doth further aſſure us,Perfect Viſion of God cauſes perfect tranſformation. That this perfect Viſion of God ſhall perfectly transform us into the likeneſs of God, ſo far as Creatures can be like God. For Faith argues thus; If the Specular Viſion of God, works ſome meaſure of this gracious Transformation, (as it's ſaid 2 Cor. 3. ult.) How much more ſhall the Perfect Viſion of God in glory, work a perfect change of a believer into the likeneſs of God. And ſo indeed ſaith the Apoſtle, —We ſhall be like him, [For] we ſhall ſee him as he is, 1 Joh. 3.2. And this was Davids comfort in his ſaddeſt hours, When I awake (that is, out of the bed of the grave) I ſhall be ſatisfied with thy likeneſs, Pſal. 17. laſt. Perfect Viſion of God ſhall work perfect Transformation, and this perfect Transformation ſhall work perfect Satisfaction.

p. 338Q. But wherein doth this perfect Transformation conſiſt?

A. Doubtleſs, in the Perfection of all graces: So Faith aſſures, that

1. Perfect knowledge.There ſhall be a Perfection of the Knowledge of God. Here the beſt Scholar, that learns moſt from Books, Sermons, Conference, Obſervation, or from the Spirit it ſelf, yet knows but in part: But when that which is perfect is come, then ſhall that which is imperfect be done away, 1 Cor. 13.12. Then ſhall nothing be hid from us, which we can deſire to know. Now we know God in the knowledge of other things; Then we ſhall know other things in the knowledge of God, and therefore we ſhall know one another, Mat. 17.4.

Here we know things either by Senſe, or by Reaſon and Argumentation, or by Faith; In Heaven, there will be no need of theſe, there the clearneſs of the object ſhall put All paſt all diſpute. Here, things ſeen or known, are far diſtant, the Medium dim, the Organ weak: But then, God ſhall be preſent, and open-faced (as it were) and the eye of the Soul ſhall be fortified to behold the King in his glory.Iſa. 33.17. Eccl. 11.7.Isa 33:17Eccl 11:7 Solomon tells us, that the light is ſweet, and a pleaſant thing it is to behold the Sun. And yet as pleaſant as it is, ſometime the eye is offended by looking on the Sun Could the eye look ſtedfaſtly and ſtrongly on the Sun without offence to it, what a glorious ſight would it be? In Heaven, the Saints ſhall behold the Sun of Righteouſneſs, in the higheſt firmament, and the eye of their Soul ſhall be ſtrengthned to behold his glory to eternity. That's the firſt Perfection of knowledge.

2. Perfect love.Faith aſſures, That in Heaven there ſhall be a Perfection of Love, both to God and one another. Indeed this follows from the former; Perfect knowledge of God begets Perfect Love: The Saints then ſhall love God beyond all meaſure, who is infinitely lovely.

Here, it's the grief of a gracious heart, that it can love p. 339God no more, there it ſhall be the joy of a glorious Soul that it ſhall love God above all, yea, above it ſelf, and both it ſelf and all other things in God. And in this reſpect, the Apoſtle gives Love the preheminence,1 Cor. 13.1 Cor 13 above Faith and Hope, that when Faith ſhall be turned into Viſion, and Hope into Comprehenſion, yet Love abideth, or endures to eternity.

Faith aſſures, That in Heaven,3. Perfect obedience. Obedience to the will of God ſhall be perfect: and this follows likewiſe from the former. Perfect Obedience ſprings from perfect Love: If ye love me, keep my Commandments, Joh. 14.15. The Saints knowing God perfectly, ſhall perfectly love him; and, perfectly loving God, ſhall perfectly keep his Commandments: Rev. 22.3. His ſervants ſhall ſerve him; ver. 4. — And they ſhall ſee his face. Here, we ſee onelyonly the back parts of God; In Heaven, we ſhall ſee him perfectly, and ſerve him perfectly.

Faith aſſures,4. Perfect joy. That in Heaven there ſhall be perfect Peace and Joy. The Kingdom of Heaven is righteouſneſs, [peace and joy] Rom. 14.17. When our righteouſneſs is perfect, then is our Peace too. Here, indeed, imputed Righteouſneſs is perfect; but imparted inherent Righteouſneſs is not to be perfected till the life to come, and then ſhall be perfect peace,—Peace with God, with our fellow-Citizens, with our own Conſciences: And perfect joy too; — At thy right hand is fulneſs of joy, Pſal. 16. ult. —A full joy, and ſo a full reward, 2 Joh. v. 8.

There is a double fulneſs

Of the Object.

Of the Subject.

Faith aſſures the Saints of both:

Firſt, There ſhall be a fulneſs of the Subject. Fourfold fulneſs of the ſubject in glory.Every part of Soul and Body ſhall be filled.

p. 3401. The Ʋnderſtanding ſhall be full of light, that every queſtion ſhall then be put out of queſtion.

2. The Will ſo full of ſubjection to the Will of God, that there ſhall be no reluctancy.

3. The Affections ſo full of harmony, there ſhall be no jarring.

4. The Body ſo full of glory, that it ſhall be made like to the glorious body of Chriſt, Phil. 3. ult.

Fulneſs of the Object.Secondly, there ſhall be a fulneſs of the Object. The Saints in glory ſhall have whatever may make them happy, whatever they can deſire. Joh. 14.8.John 14:8They ſhall ſee God, and ſo ſee the Father, as that it ſhall ſuffice them: They ſhall have Reſt, 2 Theſſ. 1.8. And that which hath reſt, hath obtained its perfection to the full.

In a word,

1. We ſhall be freed from whatever may annoy us.

2. We ſhall enjoy whatever we can deſire.

Fivefold freedom in heavenWe ſhall be freed, &c.

1. From all the labours of this life. Here, we are born to labour, Job 5.7.Job 5:7as the ſparks to fly upwards: There is reſt.

2. From the Neceſſities of Nature. There is no need of Meat,1 Cor. 15.28.1 Cor 15:28 Drink, Phyſick, Clothing, Lodging. God ſhall be all in all.

3. From the filth and power of Sin. Here the beſt cry out, Oh wretched, &c. Rom. 7.24. There we ſhall never ſin more.

4. From the company of ſinners. Here is complaining, Woe is me, that I am conſtrained to dwell in Meſhech, Pſ. 120.5. There ſhall be a perfect ſeparation without any mixture, Wheat with Wheat, and Tares with Tares, like to like, to all eternity.

5. From all ſorrows and pains, Rev. 21.4. The life of the beſt here is an April-day, it hath ſome gleams of comfort, but many ſhowers: In Heaven ſhall be conſtant Sunſhine for evermore.

Secondly, We ſhall be poſſeſs'd of whatever good can be p. 341deſired. There we ſhall enjoy the ſweet ſociety of God, Chriſt, Angels, Saints, and with all theſe an eternal Sabbath.

And thus Faith (like Moſes on the top of Mount Piſgah) diſcovers the promiſed Land afar off; or (like the Spies) gathers up ſome Cluſters of Canaan, and brings them to a Believer here in the Wilderneſs.

Thirdly,3. Faith aſſures, That eternal life is the Believers. Faith aſſures a believer of his peculiar intereſt in this Life Eternal. And indeed, this is the very life of this life, to know our right to this Tree of Life in Jeſus Chriſt. For as 'tis nothing ſo comfortable to a man that beholds another mans Temporal Inheritance adorned with Woods, Orchards, Gardens, Rivers, and goodly Buildings, as to be able to ſay with good warrant, All theſe are mine, I have good Evidence to ſhew for them: So is it nothing ſo comfortable, to be able to diſcourſe of the happineſs of Heaven, as by the certainty of Faith to ſay, By the grace of God, all this is mine, I have good Evidence to ſhew for it. Indeed otherwiſe, it's a puniſhment, nay it's a part of Hell, (it's poena damni) to know that there is ſuch a Glory in Heaven, while himſelf hath neither lot nor part in it. This is like Balaam's ſight of Heaven, or Dives his beholding Lazarus in the boſom of Abraham, while there was a great gulf between them: This (I ſay) is part of the Torment of Hell. But this is the Life of a Chriſtians knowledge concerning Life Eternal, when he can upon good grounds ſay, This is mine; The lines are fallen [unto me] in a pleaſant place; yea, I have a goodly heritage, [therefore] my heart is glad, my glory rejoyceth, my fleſh alſo ſhall reſt in hope, Pſal. 16.6,—9. —I know that [my] Redeemer liveth, &c. For [we] know, &c. 2 Cor. 4.1.

Now how is a Chriſtian aſſured of this his intereſt in Eternal Life, but by Faith? For, Eternal Life is the End or Ultimate Object of Faith: —Receiving the end of your faith, even the ſalvation of your Souls, 1 Pet. 1.9.

p. 342There are indeed many witneſſes of it, Three in Heaven, and three in Earth, 1 Joh. 5.7, 8, &c. And this witneſs of Faith is one of the Three on Earth: The Spirit, and Water, and Blood; The Spirit witneſſeth to our Spirits, Rom 8.16. By Water, is meant the Benefit of our Sanctification; By Blood, our Juſtification by Faith in Chriſt, or Expiation by the Blood of Chriſt applied by Faith; (and it may here be obſerved, That though Blood alone ſaves a Chriſtian, yet it doth not alone witneſs his ſalvation: Sanctification goes not into the matter of Salvation as a cauſe, yet it goes into the matter of witneſs) But according to the former Expoſition, Faith laying hold on the Blood of Chriſt, witneſſeth to a Chriſtian his ſalvation. So it's explained further, 1 Joh. 5. ver. 10. He that believ…th on the Son of God, hath the [Witneſs] in himſelf. The Witneſs; of what? Of Eternal life, ver. 10, 11. This is the record that God hath given to us, [Eternal life] and this life is in his Son: He that hath the Son hath life, and be that hath not the Son hath not life. And what is it to Have or Receive the Son? But to believe on him, Joh. 1.12. To as many as [received] him, &c. — Even to as many as [believe] in his Name. To Receive Chriſt, and to Believe in his Name, are both one. And thoſe who believe on Chriſt, are Sons; [He gave them power to become the Sons of God] and ſo Heirs of Eternal life through Chriſt. So that Faith aſſures a Believer of his intereſt in life Eternal

How Faith works aſſurance of heaven.Q. How doth Faith aſſure a Believer of his particular interest in life Eternal?

Anſ. 1. By laying hold on the Promiſe of the faithful and unchangeable God;1. From the Promiſe. In hope of eternal life, which God [that cannot lie] hath promiſed, Tit. 1.2. — So, Joh. 10.18. And I give to them Eternal life. Aye! may a Chriſtian ſay, If I were one of Chriſts ſheep, I might be aſſured! The 26 ver anſwers, Ye believe not, becauſe ye are not of my ſheep—. Such as believe then, are p. 343ſheep, and to them Chriſt gives Eternal life.

2. By arguing from the effect to the cauſe. 2. From the effects.Faith is an infallible effect of Gods ordaining a perſon to life Eternal. Acts 13.48. As many as were ordained to Eternal life, believed—But I believe, (ſaith a gracious Soul) therefore I know I am ordained to life.

Obj. But it's impoſſible for a man to know that he believes?

Anſ. Not ſo: for then

1. The Apoſtle would not have ſaid, I know whom I have believed, &c. 2 Tim. 1.12.

2. The Apoſtle would not exhort men to try whether they were in the faith, 2 Cor. 13.5.

3. By arguing from the firſt-fruits to the Harveſt, 3. From the earneſt.from the beginning to the perfection, from the ſeal and earneſt to the full poſſeſsion.

1. Faith aſſures Gods people, That they have the firſt-fruits of heaven upon earth: Rom 8.23. We our ſelves, which have the firſt-fruits of the Spirit, wait for the Adoption. By the firſt-fruits,Deut. 26.1.Deut 26:1 the whole crop was ſanctified and aſſured; Believers then, having the firſt-fruits by Chriſt, Faith tells them, That they ſhall have the harveſt. Doſt thou remember, what admirable joy thou haſt found in Prayer, Hearing, Conference, in a Promiſe, at a Sacrament, ſo that thy heart did burn? That was a glimpſe of Heaven, and an aſſurance of it.

2. Faith aſſures a believer, That he hath the beginnings of life Eternal, Joh. 5.24. and Joh. 6, 54. He that eats the fleſh, and drinks the blood of Chriſt, hath Eternal life: This eating and drinking, is believing. Now, this beginning doth aſſure a Chriſtian by Faith of Perfection, 1 Cor. 1.8, 9.1 Cor 1:81 Cor 1:9Deut. 32.4. His work is perfect. Phil. 1.6. Being confident of this, that he that hath begun a good work in you, will perform it until the day of Chriſt.

Obj. May not God repent, and change his minde?

Anſ. No: The gifts and callings of God are without repentance, Rom. 11.29.

p. 3443. Faith aſſures a Believer, That having the Seal and Earneſt, 2 Cor. 1.22. Eph. 1.13.2 Cor 1:22Eph 1:13he ſhall have the full poſſeſſion, Epheſ. 1.13, 14.

And Faith aſſures this upon a double ground:

1. Becauſe the beginnings of ſaving grace, are ſpecial Love-tokens; and the love of God is unchangeable, Jer. 31.3.

2. God is able and willing to make good what he hath thus ſealed: Faithful is he that hath called you, who alſo will do it, 1 Theſſ. 5.24.

Obj. This were indeed good aſſurance, if I had ſaving grace: but how ſhall I know that?

Anſ. We may know whether Grace be ſaving:

1. By the Root of it, JESƲS CHRIST, Gal. 2.20.

2. By the Extent of it, (the New man.)

3. By its Manner of working; True grace works love to all that is good, becauſe pleaſing to God; and batred of all evil, becauſe displeaſing to God, Pſal. 119.6.

4. From Sonſhip.4. Faith aſſures a Believer of his intereſt in Life, by an argument drawn from the Filiation of all Believers: They who have the firſt-fruits, Seal, and Earneſt of Heaven (as before) are made the children of God, Rom. 8.24. And what of that? If children, then heirs, v. Right of Sonſhip, proves the Right of Inheritance. By nature we are not the children of God, but of Wrath, Eph 2.3. But Believers are the children of God by Adoption, v 15.16. Adoption (as it's uſed in the Civil Law) is the free and voluntary act of a man,Adoption in the Civil Law, how taken. whereby he doth chuſe any one that was a ſtranger before, to ſtand up in the place of a Son.

Uſed in a threefold caſe.This Adoption was wont to be

1. In caſe of Barenneſs.

2. Of Death of Children.

3. Of Degeneration, and Wickedneſs of Children.

p. 345And in this laſt caſe, we being all degenerate by the fall of our firſt Parents, and ſo fallen from God, God chuſeth ſome of his free grace to be his children in Chriſt, Jer. 3.19.

Obj. But God chuſeth as bad as thoſe that are fallen from him, yea the very ſame.

Anſ. It's moſt true: But yet he leaves them not in the ſame condition he found them in:Double act of free grace in Adoption. for there's a double Act of Gods free grace in Adoption.

1. The one is Acceptation in Chriſt, whereby he is pleaſed to call thoſe his Choſen People, which were not his Choſen; and thoſe Beloved, which were not beloved.

2. And the other is Regeneration, whereby they are born of God; and ſo not onelyonly called Children, but made the Children of God, partakers of the Divine Nature, 2 Pet. 1.4.

And herein lies the great difference between Gods adopting a Childe, and Man's. Difference twixt divine and humane Adoption.One man adopting another mans childe, may accept him for his own, give him the priviledge of a Son in his Inheritance, and ſo in all Outward reſpects; but when all this is done, he cannot give him the priviledges of a natural Son in Inward reſpects; that is, he cannot communicate his own Qualities and Nature to him. But God addes both in Adoption,God gives the inheritance & the nature of children. he both gives the Inheritance of Children, and the Nature of Children; he fits them for their Inheritance, as he fits the Inheritance for them. Thanks be to God, who hath made us [meet] to be partakers of the Inheritance, &c. Col. 1.12.

The Argument therefore is ſtrong, If Sons, then Heirs. There is no power in Heaven that will hinder it, none in Earth or Hell that can hinder it.

Other Heirs may ſpend all,Difference twixt heavenly & earthly heirs may be cheated of their Inheritance, may have it violently wreſted from them, as Naboth (Ahab was ſick for his Vineyard, before he had it, and as ſick of it, when he had it) Or if none of theſe p. 346happen, yet a Father may conceive diſpleaſure againſt a Son, and diſinherit him: Or there may be ſo many Sons, that all cannot inherit (as in Abrahams Family) But none of theſe can befal a Childe of God, in reſpect of his heavenly Inheritance.

1. Through Gods free grace, he cannot spend it: He is kept by the power of God unto ſalvation, 1 Pet. 1.

2. The Devil ſhall never cheat him of it, as he did our firſt Parents of the firſt Paradiſe: The gates of Hell ſhall not prevail.

3. It can never be taken from them by force: As they are reſerved for that, ſo that is reſerved for them in the heavens.

4. Their Father will never take up ſuch a diſpleaſure, as to diſinherit them. Gods Covenant is as the Waters of Noah; for, As I have ſworn, (ſaith the Lord) that the waters of Noah ſhould be no more on the earth, ſo I have ſworn, that I will be wroth with thee no more, nor rebuke thee, Iſa. 54.9.

5. And God hath bleſsings enough for all his children, Gen. 27.38. He hath more than One.

Thus, the more we look into the Scriptures, ſtill the Argument appears ſtronger and ſtronger; If Sons, then Heirs.

Queſt. But how ſhall we know that we are Sons?

Rom. 8.14, 15, 16, &c. Explained.Rom 8:14Rom 8:15Rom 8:16Anſ. Firſt, the Apoſtle reſolves it, ver. 14. (of Rom. 8.) If ye be led by the Spirit, then are ye ſons. The Spirits Manuduction, or leading, is an Argument of our Manumiſſion, or freedom from under the power of our firſt Maſter, Sin and Satan. It's a Metaphor taken from blinde or weak perſons, who are glad when one leads them, and ſupports them in their way. Thus, Gal. 5.18. If ye be led by the Spirit, ye are not under the Law: and Rom. 6.16.

p. 347Secondly, in the 8 of the Rom. ver. 15.Rom. 8.15.Rom 8:15 But ye have received the Spirit of Adoption, &c.Spirit of Adoption implies two things. Which implies two things.

1. The Sons of God have the Nature of children in them. As children naturally run to their Parents, not to Strangers, ſo do Gods children. If you have a Lamb in your arms, and ſeeing a company of Ewes about you, would know, which is its Dam, ſet it down, and you will ſoon know: Nature will teach it to run to its Dam. Doſt thou deſire to know, whether thou art Gods childe, or no? Obſerve the Bent of thy Spirit, To whom doſt thou run on all occaſions? eſpecially in thy wants? Wicked men run to the World, conſult with Fleſh and Blood, (it may be) go to the Devil. A childe of God runs to his Father.

2. The Sons of God have the Spirit of Prayer: Behold, he prays, Act. 9.11. which is further intimated, Rom 8. ver. 26, 27.

Others may have the Gift of Prayer, but the Sons of God have the Spirit of Prayer. He that hath onelyonly the Gift of Prayer (it may be) ſays much, but prays nothing; ſuch as have the Spirit of Prayer (poſſibly) ſay nothing, but pray much; as Hannah, 1 Sam. 1.

Thirdly, in the 16 ver. The Spirit it ſelf, &c. Rom. 8.16.Rom 8:16The Spirit witneſſeth our Sonſhip, by a more immediate work upon our Spirit. The Apoſtle had ſpoken of the Fruit of the Spirit (before) in the 15 ver. Now he ſpeaks of the Teſtimony of the Spirit it ſelf; which is an inward,Teſtimony of the Spirit it ſelf, what? ſecret, and unſpeakable Work of the Spirit, perſwading a Believer of Gods ſpecial love to him in Chriſt; Even of his love ſhed abroad in the heart by the Holy Ghoſt, Rom. 5.5.

Obj. But I feel not this Witneſs, though I feel the fruits of the Spirit.

Anſ. The Lord will give it at one time or other: Wait for it, knowing,Note. that God reſerves the choiceſt comforts for p. 348the fitteſt time. When Daniel was in the Lions Den, the Three Children in the furnace, Paul and Silas in the ſtocks, then had they moſt of this Witneſs and Comfort. And ſo, doubtleſs, when thou art plunged into diſtreſs, when perſecuted by enemies, or forſaken by friends, when ſickneſs doth arreſt, and Death draw near, and ſo haſt moſt need of theſe comforts, then thou ſhalt have them: God, who hath an appointed time wherein to come, will come, and will not tarry.

Now if by theſe, or any of theſe, we are aſſured that we are Sons; then we may conclude our ſelves Heirs too. Thus Faith aſſures by arguing from our Sonſhip.

5. From the Chain of ſalvation.5. Faith argues from the Order and Inſeperate Method of that Golden Chain, Rom. 8.29, 30. [Whom he did foreknow, he alſo did predeſtinate, &c. and whom he did predeſtinate, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified] But ſaith a Believer, I am effectually called and juſtified, therefore I ſhall be glorified: All the men in the world, or Devils in hell, cannot break or pull aſunder the Chain which God hath thus coupled together.

6. From Chriſts being in Heaven.6. Faith argues from the preſent Poſſeſſion of Heaven by our Elder Brother, Joh. 14.1, 2. The elder Brother ſometimes takes Poſſeſſion of the whole Eſtate, in the right of all the Family,1. As our elder Brother. though the reſt do not come to poſſeſs their part a long while after. And this Act is an Aſſurance to them all, as if they had their Eſtate preſent. Thus is a Believer aſcertained by Chriſts poſſeſſing heaven: So that, as we are ſaid to be Riſen again with Chriſt, Col. 3.1. So may we be ſaid to be (in a manner) Aſcended with Chriſt; [He hath raiſed us up, and made us ſit together in heavenly places in Chriſt] Eph. 2.6. The Apoſtle ſpeaks, as if Believers were in heaven already, becauſe p. 349Chriſt hath taken Poſſeſſion of heaven in their behalf; and thereby offers ſtrong aſſurance, That they alſo ſhall poſſeſs it in due time.

Hence alſo is Chriſt called our Fore-runner, Heb. 6. laſt,2. As our Fore-runner. In the 19 ver. All true Chriſtians are compared to Sea-faring men, and Chriſt comes firſt to Haven, to take poſſeſſion for all the reſt.

So that, the World is as a Sea;An elegant Allegory. The Church as a Ship (out of which there's no ſafety) Chriſt is the Pilot; All true Believers are Paſſengers, that have a common Adventure; The Land it's bound for, is the Kingdome of Heaven; the Card or Compaſs, is the Word of God; the Wind that drives it along, is the Spirit of God. For the Materials: The Bottom and Ballaſt of this Ship, is made of Humility; the Top, of open Simplicity; the Sides, of Patience; the Sails and Banner, of Love; the Cords, of Charity; the Rudder, of Faith; and the Anchor, of Hope. This Anchor is deſcribed, Heb. 6. ver. 19. to be ſure, and ſtedfaſt, ſuch an Anchor as will hold, till the ſtorm be over, and till we come at Heaven.

Q. But how does he prove that?

Anſ, By two Arguments:

1. Becauſe this Anchor is entred within the veil; that is,Comfortable inferences from Chriſts being our forerunner. into Heaven; (alluding to the Holy of Holies) therefore it hath ſure Anchor-hold.

2. Becauſe ver. 20. The foreign, the fore-runner is for us entred; that is, Jeſus Chriſt, the great Maſter-Pilot.

Where theſe Particulars may be noted:

1. Chriſt was once in the Ship of the Militant Church, toſt upon the waves of Temptation, as much, nay more than any other, yet without ſin.

2. Chriſt is now gone aſhore; that is, to Heaven, where the Ship of the Church deſires to land.

p. 3503. Chriſt went aſhore for us, as much as for himſelf; upon our buſineſs, as much as his own. —A Forerunner [for us] is entred:

And that in two Respects.

1. Chriſt aſſures our landing.1. To aſſure our Landing: Chriſts landing is an evidence of ours; He is, where our Anchor is; and ſo, holds all faſt by the hand of his Power.

2. He facilitates it.2. To facilitate our landing: Chriſts landing makes ours the more eaſie. Chriſt went to heaven, as to prepare a place for us, (Joh. 14.2) ſo a paſſage for us. Chriſt opens the door of heaven, Acts 7.56. He draws the ſhip to the ſhore. As when he aſcended the Croſs, he drew all his to believe in him; ſo being aſcended into heaven, he draws all believers after him.

And this Aſcenſion of Chriſt, is a certain aſſurance of ours; He poſſeſſing heaven, aſſures, That we ſhall poſſeſs it in due time.

Q. But why do Believers poſſeſs life no ſooner? Why do they live by Faith ſo many years together? Why does not God give them full poſſeſſion of it in this life? It's an Inheritance reſerved, 1 Pet. 1.4. 2 Tim. 4.8. Col. 1.5. Why is it thus?

Why believers are without poſſeſſion ſo long.Anſ. A Believer lives without preſent poſſeſsion of life Eternal in his own perſon; Not for want of Power, Love, Care in God, but out of abundance of love and fatherly care the Lord thus orders it.

Reaſ. 1 1. To binde his Children to their good behaviour, that they may know and acknowledge their beholdingneſs to God all their days. It's a wiſe expreſsion of a Parents love, to do their children good in ſuch a manner, and by ſuch degrees, that they may ſtill remain ſenſible of their dependance and wants. They give them not ſo much at firſt, but they will have ſomething left to give them at another time. Fond Parents dote ſo much on their children, that they ſometimes put them into too early poſſeſſion of all, which makes them forget their Parents, and p. 351ſlight them, as if they could do well enough without them.

Now the Lord knows how apt we are to abuſe priviledges, and to be diſ-ingenuous to God. Popery is natural to every man: if he hath a little more grace, or doth a little more good than others, he is ready to think of Merit preſently, as if he could live without God, or as if God were beholding to him: And therefore God gives his people imperfect parcels, and firſt-fruits onelyonly, to cheriſh their dependance on him.

Reaſ. 2 From the preſent condition of Believers: They are in this life, like children or heirs under age. The greateſt heirs have their Eſtate in Reverſion; if they had it in full poſſeſsion, it might do them more hurt than good. Chriſtians are not capable of their whole poſſeſsion; as Chriſt ſaith, Joh. 16.12. I have many things to ſay unto you, but ye cannot bear them now: ſo God hath much glory to communicate to his children, but they cannot bear it now. Therefore God drops it into them here, (as we do water into narrow-mouth'd veſſels) as they are able to receive, and not as he is able to give. God keeps them in their Wardſhip, and puts them not into full poſſeſsion, till they come to full age, to a perfect man in Chriſt: The heir, as long as he is a childe, differeth not from a ſervant, Gal. 4.1. It's ſpoken, to ſhew the difference between Law and Goſpel, but may be applied to the difference between Earth and Heaven.

Reaſ. 3 To put a difference between Earth and Heaven. Had believers as much happineſs here as there, there would be no difference; and ſo no deſires would be at work after heaven. Chriſtians would not be willing to leave this world, and go through the narrow paſſage of Death, unleſs it were to obtain a better life. Therefore God will put a difference in the degrees of their happineſs, that there might be difference in their affections, that their affections may be raiſed as much above the world, as heaven is p. 352above the earth; that their hearts may be where their treaſure is; that whilſt worldly men minde onelyonly earthly things, the converſation and City-trade of Gods people may be in heaven, Phil. 3.20.

Reaſ. 4 God ſo orders it, to Exerciſe the Graces of his People.

Eſpecially,

1. Faith. Though they have little in hand, they will truſt God for the more. God will try what credit he hath with his ſervants. The Devil objects, Gods People will ſerve him no longer than they have their pay in hand, Job 1. But God makes it appear, they are willing to wait for the Reward, and will therefore truſt God, Job 13.15. & 19.25.

2. To Exerciſe Patience. Gods Word is called, The Word of his Patience, Rev. 3.10. becauſe it requires ſubmiſſion to the Croſs for the preſent, and reſerves the Crown till the Race be done: Therefore, ſaith the Apoſtle, ye have need of patience, that after ye have done the will of God, ye may inherit the Promiſes, Heb. 10.36. So Rom. 8.23, 24, 25.

3. To Exerciſe Humility, and Self-denial, in as much as that we are not fit to be truſted. In our Creation, God gave us our Pay beforehand: But what follow'd? We ſoon grew proud, and diſdainful, and ſo fool'd away that precious Inheritance, to ſatisfie a wanton Eye, and an intemperate Appetite. Therefore God, to keep us humble, keeps our eſtate in his own hand: He will not truſt us with it any more, till we come to that place, where there ſhall be no Devil to Tempt, or Fleſh to Betray us.

Reaſ. 5 That Heaven may be Heaven indeed; That glory may become exceeding glorious. Prov. 13.12.Prov 13:12Prov. 13.12. [Hope deferred maketh the heart ſick; but when the deſire cometh, it's a tree of life.] If we had our Heaven at firſt, without any preceding Exerciſe, it would be nothing ſo ſweet and precious p. 353to us. But then Canaan is Canaan indeed, when People have gone through a Red-ſea, and an howling Wilderneſs. Contraries oppoſed, ſhine the brighter: The God of all grace [after ye have ſuffered awhile] comfort, ſtabliſh, ſettle, and ſtrengthen you, 1 Pet. 5.10. Perfection is moſt welcome, after a ſtate of imperfection; ſtrength, after a ſtate of weakneſs; eſtabliſhment, after a ſtate of ſhaking; and glory in heaven, after a ſtate of baſeneſs and ſuffering in this world. A Mole upon the face, ſets forth the beauty of the face: So the blackiſh Mole of the Saints infirmities and ſufferings on earth, ſets forth the beauty of the Church, and the glorious Holineſs and Happineſs of Heaven. And this is one Reaſon why they are afflicted here, before they are made happy hereafter.

Therefore the Juſt lives by Faith in regard of Eternal Life.

Ʋſe 1. Of Confutation.

Ʋſe 1 1. Confutation of thoſe that deny Eternal Life. There are a number of ſuch in the world.Confutation of thoſe that deny Eternal life. As the knowledge of the chief Good, is much obſcured by the Fall of Adam: ſo is the deſire of it alſo weakned; and ſo much the more, as men are taken captives by Sin and Satan. That men may ſin with the more liberty, Satan perſwades them there is no Eternal Death; and if no Eternal Death, then they muſt believe withall, that there is no Eternal Life; and if he can but perſwade them, that there is no Reward or Puniſhment after this life, he knows he may win them to ſin with more freedom. When Eliſha had blinded the eyes of the Aramites, he might lead them to Samaria in ſtead of D…than: ſo when the Prince of Darkneſs hath ſo blinded the eyes of men that they cannot ſee, at leaſt not ſee afar off, not ſee ſo far, as to an Eternity after this life, he may eaſily tempt them to commit all iniquity with p. 354greedineſs, and to run into all exceſs of riot. He that ſaith, There is no Eternal Life, doth in effect ſay, There is no God: for God ſaith, that there is an Eternal Life; and he that denies the Truth of God, denies God himſelf. Now when once the fool is perſwaded to ſay in his heart, There is no God: What follows? Corrupt are they, and become abominable; there is none that doth good, no not one, Pſal. 14.1.

Therefore the Devil tempts ſome to deny the Eternal Life of the Soul:

And ſome that hold this, yet deny it to the Body.

Either of both theſe Opinions, are very Dangerous and Deſtructive, and open a gap to all licentiouſneſs. If there be no Reſurrection, (ſaith the Apoſtle) let us eat and drink, for to morrow we ſhall die. Yea, but (ſaith Paul) certainly there is a Reſurrection of the Body, therefore let's take heed we be not deceived by ſuch evil words, which do neceſſarily corrupt good manners.

Now what hath been ſaid in the Doctrinal part, may confute both theſe Rotten Opinions; Rotten in their Root, and Rotten in their Fruit alſo.

1. Of the Body.1. Therefore, it confutes ſuch as hold there is no Eternal Life of the Body: For if we deny the Article of the Reſurrection of the Body, how can we believe the next Article of Life Everlaſting, (eſpecially in reſpect of the whole man?) But the Scripture is as clear in this, as if the truth of it were written with the Sun-beams, Iſa. 26.19. [Thy dead men ſhall live; as my dead body ſhall they ariſe: Awake and ſing, ye that dwell in the duſt, for thy dew is as the dew of herbs, and the earth ſhall caſt forth her dead] Which words are propounded by the Prophet, as a ſtrong conſolation againſt the ſtrength and violence of the Churches affliction: for in the former verſe, the Church p. 355is brought in as a painful travelling Woman, that is in hope of a joyful deliverance: but when all comes to all, ſhe travels with the wind, or brings forth a dead childe. Thus may the Church complain, Not many of her Members are dead, but all: Some die in the Priſon, ſome upon the Rack, &c. Well, admit all this, ſaith Jeſus Chriſt, yet they are not out of my reach; I can deliver them not onelyonly from the greateſt Dangers in this life, but from the very power of the Grave. [Thy dead men ſhall live; as my dead body ſhall they ariſe] As if Chriſt ſhould have ſaid, As ſure as I raiſe my own body, I'll raiſe theirs; yea, I look at theirs, as my own: I do not look at my ſelf, or my Myſtical Body as perfect, ſo long as any particular Members do lie in the Grave: Therefore as [my] dead body ſhall they ariſe. If they ſhall ſay, How can this be, ſeeing they are withered and dead? Chriſt anſwers [My Almighty Power ſhall fall upon them, and revive them, as the dew from Heaven, falling upon the withered and dead graſs, doth revive and quicken it afreſh again.] And that is added in the latter part of the verſe, For thy dew, &c. So that here you have a ſtrong Argument, both from the Scriptures and the Power of God, to prove the Reſurrection.

What's the Reaſon that either the Old or New Sadduces deny the Reſurrection, but for want of Faith in one of theſe two? Ye erre, not knowing the Scriptures, or the Power of God, Mat. 22.29. For thus doth Faith reaſon; Why may not that great God, who made all things of nothing, make this ſomething being once corrupted, that which it was before? He that with a Word of his Mouth gave a Being to all Creatures, and with the Breath of his Noſtrils can bring them to nought again, what ſhall be impoſſible for this great God to effect? Shall not He that made the glorious Heavens, bedecked and bespangled with ſuch an innumerable company of Glorious Bodies; that made this Maſs of the Earth that we tread upon, p. 356hanging like a Ball in the midſt of the Air, and yet ſo faſt, that it cannot be moved at any time; that commands the Waters, and they will not drown; the Fire, and it will not burn; That ſhuts up the mouth of Lions, that they may not hurt his Servants; and opens the mouth of Ravens, that they may feed them. I ſay, Why may not this great God, that can thus miraculouſly invert and turn upſide-down the whole courſe of Nature, why may not he Turn man to deſtruction; and yet ſay, Return again, O ye children of men? Pſal. 90.3. This therefore confutes ſuch as hold there is no Eternal Life of the Body.

2. Of the Soul.2. It confutes ſuch as hold, That there is no Eternal Life of the Soul, or at leaſt doubt of it; as that Wicked Pope, Paul III. at the time of his death, ſaid, He ſhould now be reſolved of three Queſtions, Note.that he had doubted of all his life:

1. Whether the Soul were Immortal?

2. Whether there were a Hell, or no?

3. Whether there were a God, or no?

Indeed, he was like to be reſolved to his Coſt. But it's better to be reſolved beforehand, that we may prepare for the eternal good of our Souls.

Some think, The Soul dies with the Body, and is raiſed again at the Day of Judgement; or that it is in a kinde of ſleeping condition in the mean time: But the caſe of Lazarus, of the Theef upon the Croſs, and the Souls under the Altar, do declare That Opinion to be no better than a Dream: For (Num. 24.3. & 23.10.) The man that had his eyes open, could ſay, Let me die the death of the righteous, and let my laſt end be like his. Balaam was perſwaded of that truth. Rev. 14.13. [Bleſſed are the dead that die in the Lord, even ſo ſaith the Spirit, that they reſt from their labours, and their works follow them.] p. 357Their Souls are in a bleſſed condition, as ſoon as they are ſeparated from the body. Indeed there ſhall be an addition to their glory in the laſt Day, when Body and Soul ſhall be glorified both together: But they are in a bleſſed condition in the mean time.

I ſhall ſay no more in Confutation of ſuch perſons as deny Eternal Life; but onelyonly refer to what was ſaid, in proof of the Point in the ſecond Particular: Where it was proved, That there is ſuch an Eternal Life;

1. By plain Teſtimonies of Scripture, out of the Old and New Teſtament.

2. By neceſſary Conſequence and Deduction.

As,

1.Five proofs of Eternal Life. From the Fruit and End of Mans Creation and Redemption.

2. From the Kingdom and Headſhip of Chriſt.

3. From the Prayer of Chriſt.

4. From the Nature of the Soul, and the Devils deſire to gain Souls in Reverſion.

5. From the Abſurdity that would follow, if there were no Eternal Life, then were Gods people of all other moſt miſerable: which were moſt abſurd to imagine.

All which Arguments are ſtrong enough to convince gain-ſayers, and to ſtop the mouth of Cavillers, unleſs they be ſuch as the Apoſtle ſpeaks of, (2 Theſſ. 3.1, 2.) that will hear no Argument, becauſe they are abſurd and unreaſonable men; and then, Prayer is the beſt weapon to deal with ſuch. If you cannot ſubdue them by Reaſon, yet you may ſubdue them by Prayer. Finally, brethren, pray for us, that we may be delivered from unreaſonable and wicked men; for all men have not faith.

And ſo much for the firſt Uſe.

p. 358Ʋſe 2. Reproof of divers ſorts.

Ʋſe 2 1. Of ſuch as complain of Religion, as if it were a fruitleſs Profeſſion.Reproof. But certainly, the Profeſſion is not fruitleſs, unleſs the Profeſſors be fruitleſs, Hoſ. 10.1. Without controverſie, Religion no fruitleſs Profeſſion.as Great is the myſtery of godlineſs: ſo Great is the gain of godlineſs. He that caſts any ſeed upon the waters, for Chriſts ſake, ſhall finde it, ſhall receive an hundred-fold in this life: but greater is the gain in the world to come, even Life everlaſting; Joys that cannot be numbred, that cannot be meaſured; that are above our Comprehenſion, above our Apprehenſion. And therefore if men do highly prize an Earthly Inheritance, though it be but in Reverſion, when there is but one Life between them and the Inheritance; How ſhould we prize the Reverſion of this Heavenly Inheritance, of this Heavenly Kingdom, where there is but one poor ſhort frail life betwixt us and it? Doubtleſs, the Reverſion of an Heavenly Kingdom, is better than the preſent Poſſeſſion of all the Kingdoms of the World, and the glory of them.

2. Reproof of Deſpair.2. It Reproves ſuch, as in ſtead of exerciſing their Faith for Life Eternal, give way to Diſtruſt and Despair of Mercy, as if nothing but Hell were their Portion. It's true, Naturally we are children of wrath, and can claim nothing but Hell as our inheritance: But in Chriſt, through the free grace of God, Eternal life is held forth as the gift of God, to every one that believeth. Therefore exerciſe thy Faith for Life Eternal.

Obj. But alas! I cannot believe that God ſhould give Eternal Life to ſuch a vile wretch as I am, that have deſerved nothing but Eternal Death.

Anſ. 1. And ſuch were all they to whom God gives Eternal Life. There is not one Saint now in Heaven, but deſerved to have been in Hell.

2. If thou canſt not believe, pray that thou maiſt p. 359believe: Cry out with tears, Lord, help my Ʋnbelief.

Obj. But to what purpoſe is it for me to pray, when I finde the very flaſhes of Hell upon my Conſcience already? Will God, or can God hear ſuch a one?

Anſ. Yes, God may hear ſuch a one: Pſal. 116.3, 4, 5, 6, 7. The ſorrows of death compaſſed me, [The pains of hell gat hold upon me, &c.] Then called I upon the Name of the Lord; O Lord, I beſeech thee deliver my ſoul— But what follows? [Gracious is the Lord, &c. Return unto thy reſt, O my ſoul, for the Lord hath dealt bountifully with thee.

Therefore they are much to blame, that give way to deſpair, and do not exerciſe their Faith in Prayer for Eternal Life.

3.3. Againſt vain curioſity. It Reproves ſuch as exerciſe their Fancy more than their Faith about Eternal Life; ſuch as buſie their heads about curious Queſtions concerning Heaven, in ſtead of buſying their hearts in making of it ſure to themſelves by Faith.

Enquiring.

1. Whether the Glory of the Saints ſhall be Equal in Heaven?

2. Whether there ſhall be any difference between Learned and Ʋnlearned men, when they come in Heaven?

3. Whether the Saints ſhall know one another in Heaven, or not? Though (for my part) I think this a Queſtion out of queſtion: For how can it be ſuppoſed, that we ſhould have leſs knowledge of one another when we are made perfect, than we have here in a ſtate of imperfection?

4. Whether there ſhall be any uſe of speech there? or if there be, What that language ſhall be?

5. Concerning the place, where this Life Eternal ſhall be?

p. 3606. Whether Paradiſe, Abrahams Boſom, and Heaven, be all one?

7. What are the Diverſity of Manſions in Heaven?

8. Whether the Saints ſhall have liberty to come down on Earth? or, Whether Earth it ſelf ſhall not be turned into Heaven, or made as glorious as Heaven? becauſe God ſaith, I create New Heavens, and a New Earth] Iſa. 65. & 66.

And thus men buſie their heads with theſe and the like Queſtions concerning the Place, and yet all this while hardly ask their own hearts this ſerious queſtion, But art thou in the way thither, O my Soul? Art thou in the way to Heaven? Haſt thou any thing to ſhew for it, that Heaven is thine? Doſt thou live by Faith, in regard of Eternal Life? There may be ſome profit in this queſtion, but little in the other. In all labour there is profit, but the talk of the lips tendeth onelyonly to penury, Prov. 14.23. 'Tis not Talking of Heaven, but Walking in the way (taking hold upon Chriſt) that muſt bring a man thither.Simile. Look as it is not a curious Paper of Verſes, or an Eloquent Oration made in the praiſe and Encomium of ſuch a Mannor or Lordſhip, that will give a man a good Title to it, but a ſound and plain Evidence in Law, from him that had power to make a good Conveyance of it: So, it's not a curious Diſcourſe, or a bare speculation of Heaven which will bring a man thither; no more, then the Reading of the Hiſtory of ſuch a Countrey, or the Beholding of it in a Map, which will tranſport a man to the place it ſelf: But there muſt be a ſound and full Conveyance of it to the Soul. And ſo the juſt muſt live by Faith in regard of Eternal Life.

4. Reproof of not improving Eternal Life.4. It Reproves ſuch, who though they have ſomewhat to ſhew for their Inheritance, (Becauſe they are Believers) yet they live beſides their Means, becauſe they do not act their Faith; at leaſt, ſo much as they ſhould, in reſpect p. 361of Life eternal. We ſay of many a worldly man becauſe he doth not enjoy or improve his eſtate, He lives beſides his Means. It's one of the vanities that Solomon diſcovered under the Sun, Eccl. 6.1, 2. A man to whom God hath given riches, wealth and honour, ſo that he wanteth nothing of all that he deſireth, yet God giveth him not power to eat hereof; This is vanity, (ſaith he) and an evil diſeaſe. And is it not a greater vanity, when God hath given a man heavenly riches and honour, and yet he lives not by Faith upon it, improves it not to the beſt advantage? Such an one lives beſide his means. How is it, that Gods people are ſo caſt down in Troubles, Wants, weakneſſes, in Reproaches, in Perſecutions? Did they but act their Faith, to believe that they ſhall one day as ſurely poſſeſs heaven, as they poſſeſs the very houſe they dwell in upon earth, how would the Apprehenſion of future joys, drown and ſwallow up the ſenſe of preſent miſeries? Why ſhould the Kings Son be ſo lean from day to day? Who hath ſuch an Inheritance at the laſt, and ſuch a Father to provide for him in the mean time. Luk. 12.32. Fear not little flock, for it is your Fathers good pleaſure to give you the Kingdom.

5. This Reproves ſuch as are Earthly-minded, 5. Reproof of Earthly-mindedneſs.for ſuch live not by Faith in reſpect of Heaven, or Eternal Life: They live as if they were (Terrae filii) Sons of the earth, as if that curſe of God were fallen upon them Jer. 17.13. All that forſake thee ſhall be written in the duſt. The Church of the firſt-born are ſaid to be written in heaven, Hebrews 12.23. But theſe men, as if they had nothing to ſhew, but onelyonly for the earth, are ſaid to be written in the earth: as if God ſhould ſay, Go thy way thou art an Earth-worm, and therefore Earth ſhall be all thy Portion. It may be, thou haſt many writings to ſhew for a piece of the earth, but nothing for heaven; and therefore, ſays God, write him down, An Earthly-minded man, and An Earthly-portion'd man. Pſal. 17.14. p. 362They are called, Men of this world, which have their portion in this life. Give them but a fat portion in this life, on this ſide Jordan: take Canaan, take Heaven who will for them. The Devil caſts ſo much duſt in their eyes, they cannot ſee to live by Faith in reſpect of Heaven.

Obj. But it may be, theſe men will ſay, [We are too uncharitable, for they are profeſs'd Chriſtians, and they well remember the two laſt Articles of their Creed, Reſurrection of the Body, and Life Everlaſting.

Anſwer ſhall be made to this in a third Uſe.

Ʋſe 3 Ʋſe 3. Of Examination.

Examination of Faith in reſpect of life Eternal.3. This is of uſe for Examination, to examine, whether we believe as we profeſs, when we ſay, We believe the Reſurrection of the Body, and Life Everlaſting.

And we may know this

1. By our carriage in Life.

2. By the reſpect we bear to Death.

By our carriage in Life.1. By our Carriage in life; and that in reſpect of our

1. Affections.

2. Meditations.

3. Speeches. And

4. Converſation.

1. Our Affections.1. By our Affections. A man that is far diſtant from his Native Country and dear friends, he mingles many a Meal with his tears, when he thinks of the diſtance of the place. But how doth he rejoyce, when he is once upon his return? Eſpecially when he comes within ſight of land, his very heart leaps within him, and he cannot hold from ſaluting the place, Oh my dear Country! Bleſſed be God, p. 363that I have lived once again to ſee thee, and am ſo near to enjoy my ſureſt friends within thee.] Juſt thus is it with a man that is bound for heaven, that lives by Faith in regard of Life Eternal: When he well remembers his great diſtance from God, and Chriſt, the Saints departed, (for whilſt we are here at home in the body, we are abſent from the Lord) I ſay, when he remembers this, it fetcheth many a ſigh, and tear, and groan from his heart. Pſal. 137.1. By the waters of Babylon we ſate down, and wept when we remembred thee O Sion. See how they hang their heads, and they hang their harps by the water-ſide, as if they neither took delight in themſelves, nor any thing elſe, whilſt they are ſo far from their Native Country: So 'tis with a creature that is Heaven-born, and Heaven-bound, he cries and ſighs, and groans while he is ſo far from home. 2 Cor. 5.4. For we that are in this tabernacle do groan, being burthened, &c. And how glad are ſuch, when they come near their journeys end? See how Paul skips in his deſires, like the Iron to the Load-ſtone: I deſire (ſaith he) to be diſſolved, and to be with Chriſt, Phil. 8.which is beſt of all. And old Simeon falls a ſinging, as if his Deaths-day were his Birth-day, Lord, now litteſt thou thy ſervant depart in peace, &c. Therefore, Examine thy ſelf well, what are thy chief Sorrows, and what are thy chief Joys? Doſt thou ſorrow moſt of all for thy diſtance from Chriſt, and thy heavenly Country? Doſt thou rejoyce when thou thinkeſt of drawing near thy journeys end? This is a good evidence, that thou haſt ſomething to ſhew for Heaven. But on the other ſide, if all thy delight is in the World, in the fleſh-pots of Egypt, and the remembrance of thy latter end is bitter to thee, and thou art ready to ſay, as an Atheiſt once, [I know what I have here, Grand Atheiſtbut I know not what I ſhall have hereafter.] That's a ſhrewd ſign, thou haſt onelyonly thy portion in this life, and no faith at all for the Life to come.

p. 3642. Our Meditations.2 We may know by our Meditations. For if we would flatter up our ſelves that we have heavenly Affections, and yet want heavenly Meditations, we do but deceive our own hearts, and bring our ſelves into a Fools-Paradiſe: for that's moſt certain, look where our Affections are, there will our Meditations alſo be; we cannot keep our thoughts off from what we love, and prize dearly: Where our treaſure is, Mat. 6.Matt 6there will our heart be alſo; there will our minde be; Ʋbi amat, non ubi animat, where it loves, not where it lives. Is our Meditation therefore, and Contemplation in Heaven? Its ſweet indeed to contemplate the viſible part of the Heavens;Pſal. 19.1.Ps 19:1 For, The Heavens declare the glory of God, and the Firmament ſheweth his handy worke: But it is far more ſweet to a gracious ſoul to contemplate the Inſide: For the ſtarry Vault is but the pavement of Gods houſe, and the Clouds are the duſt of his Feet: And if there be ſo much glory without, what is there within? Oh! how ſweet is it to a gracious Soul, to look into the Holy of Holies, to take a turn with Chriſt every-day in his Banqueting-houſe? For ſo is heaven call'd, Cant. 2.4. And this is the property of a Soul eſpouſed to Chriſt by Faith:Rev. ult. The Spirit and the Bride ſay, Come. And if Chriſt come not to her ſo ſoon as ſhe deſires, ſhe will be ſure to go to him; at leaſt, in her ſerious thoughts, and heavenly Meditations: She lays out much of her Soul in Meditation; the Meditation of Chriſt and heaven, is very ſweet, Pſal. 104, 34. She ſays of heaven, as David of Gods Law, O how do I love it, it is my meditation all the day. Pſal. 119.

And this is a good ſign we live by Faith in regard of eternal Life. But if on the other ſide, we are meer ſtrangers to all heavenly Meditations, we can think of the world (as if we were poſſeſt by the Spirit of the world) but ſeldome or never have a ſerious thought of heaven. It may be we have a thouſand thoughts of the world, for one ſerious thought of heaven, Doth not this proclaim to Men and p. 365Angels, whatever we ſay, or profeſs about Heaven and the Reſurrection, we believe no ſuch matter.

3. We may know it by our Speeches; I mean,3. Our Speeches. by our outward ſpeeches, (For Meditation, is the ſpeech of the heart by it ſelf) by our ſpeeches to others. Where there is much of heaven in the heart, there will be ſomething of heaven in the tongue. Several Countrymen, have a ſeveral dialect or language, and you may know what Country a man belongs to, by his ſpeech. As the damoſel ſaid to Peter, Even thy speech bewrayeth thee: So a mans ſpeech will bewray him, and ſhew whether he belongs to heaven or earth: He that is of the earth ſpeaketh of the earth, and he that is of heaven ſpeaketh of heaven, Joh. 3.31. When God would ſhew the ſound converſion of the Egyptians to the Faith, he ſaith, Five cities in the land of Egypt ſhall ſpeak the language of Canaan, Iſa. 19.18. that is, They ſhall have heavenly hearts, for they ſhall have heavenly tongues. 'Tis true, a man may learn and counterfeit the language of another country where he hath never dwelt, and hath nothing to do in the priviledges of it, (and there are too many ſuch Beggarly, Canting Chriſtians.) And therefore we are to examine not onelyonly what we ſpeak, but from what Fountain and principle we ſpeak: Pſa. 45.1. My heart is inditing a good matter; and then, My tongue is the pen of a ready writer. Pro. 16.23. The heart of the wiſe teacheth his mouth. So then, if we do but obſerve our ſelves, when we ſpeak out of the abundance of our hearts, our ſpeech will certainly bewray what country we belong to. Never ſay therefore, that thou liveſt by Faith in reſpect of heaven, ſo long as thy ſpeeches are earthly, ſenſual, or devilliſh.

He that believes he hath a great inheritance in another country, he loves to be talking of it; and ſo does a Citizen of Heaven. 2 Cor. 4.15. We having the ſame Spirit of faith, according as it is written, I believed, and therefore have I ſpoken; we alſo believe, and therefore do we ſpeak.

p. 366And however ſome may indevour to counterfeit the language of Canaan, yet there will be one Shibboleth or other that will diſcover them. At the beſt, they are but like mongrel Jews, born of outlandiſh women, who had Jews for their Fathers, and Aſhdodites for their Mothers, and therefore they ſpeak a mongrel Language, half in the language of Canaan, and half in the language of Aſhdod, Neh. 13.23, 24. And ſo do theſe, one while their mouth is full of Bleſſing, and holy ſpeeches; another while they are full of Curſing, and Blaſphemy, and Ribaldry, according as their company ſuits their humour.

Obj. If you ſhall ſay, How is this poſſible? Can the ſame fountain (as S. James ſpeaks) ſend forth at the ſame place, ſweet water and bitter, or ſalt and freſh?

Anſ. I anſwer, No, it cannot: And therefore onelyonly one of theſe kinde of ſpeeches ſprings from the Fountain of the Heart; namely, Curſing, &c. Holy ſpeeches are but counterfeit. And therefore God abhors ſuch groſs and affected mixture in mens ſpeeches; and reſolves to turn himſelf to a people of a pure language, Zeph. 3.9. And this is that, which diſcovers a Citizen of Heaven, when ſuch a ſpeech doth naturally flow from the heart, (I mean, from a principle of renewed nature) and ſo it's true, which Chriſt ſpeaks, By thy words thou ſhalt be juſtified, and by thy words thou ſhalt be condemned, Mat. 12.37.

4. Our Actions.4. We may know it by our Actions and Converſation. Our Meditations, our Words may ſpeak much, but our Actions ſpeak more. He that hath ſomething to ſhew for Heaven within himſelf, hath ſomething alſo to ſhew without himſelf. 'Tis not a dark Lanthorn that conveys a man to heaven: Mat. 5.16. Let your light ſo ſhine, &c. that men may ſee your good works, and glorifie [your Father which is in heaven] So that, every one that ſees ſuch a man, may ſay, God is his Father, Heaven is his Country.

p. 367Gods people look at themſelves as ſtrangers upon earth, and therefore they faſhion not themſelves according to the world, but conform themſelves according to the manners of their own Country. Examine therefore, what hope thou haſt of a better life: for, all true hope,Joh. 3.John 3 is a purifying hope. Doſt thou as a ſtranger, abſtain from fleſhly luſts? Is thy converſation in Heaven, from whence thou expecteſt the Lord Jeſus Chriſt? Phil. 3.20. That's a good evidence, thou art in the way to heaven.

But if thou canſt live in known and groſs ſins, under the Power and Dominion of them (I know the beſt have their failings, which they groan under as their burthen:) but, if thou canſt wittingly, willingly and conſtantly live under the Power of any reigning luſt, and yet for all that, thou ſayeſt, Thou liveſt by Faith in reſpect of eternal Life; I ſay, Thy Faith is but a Fancy; it's a ſtrong Preſumption, and therefore a strong Deluſion. Thou art groſly deceived, if thou thinkeſt to get Heaven, or to inherit the Kingdom of God in ſuch a way.

I deny not, but a Fornicator, an Adulterer, a Drunkard, being humbled, and ſo laying hold upon Chriſt, and in the ſelf-ſame act repenting and forſaking his ſin, may finde mercy of God, and admittance into heaven of his free grace.

But if a man thinks himſelf already in Chriſt, and in the high-way to Heaven, and yet remains under the power and Dominion of theſe reigning luſts, he is groſly deceived. They are the very words of the Apoſtle, 1 Cor. 6.9. Know ye not, that the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, neither Fornicators, &c.

And thus we may know how, whether we live by Faith in reſpect of Eternal Life,—By our Carriage in Life.

p. 366Mark 2. By the thoughts of Death.Mark 2We may know it, by our Reſpect we bear to Death; viz. as a paſſage to a better life. For a faithful man looks at Death, as a conquered Enemy: Iſa. 25.8. it's ſaid, He will ſwallow up Death in victory. Now there are Four Degrees of this Victory of Jeſus Chriſt over Death;Degrees of Chriſts victory over Death. The firſt is paſt and gone; the two next are preſent; and the fourth is yet to come.

1. In his own death.1. The firſt was performed by Chriſt (proprio Marte) in his own ſingle combat with Death and Hell. Chriſt taking upon him the ſins of Gods people all the world over, Death ſets upon him moſt furiouſly, and ſeems at the firſt Bout, to get the better; it kills him, and lays him in the grave. But behold the glorious Victory of Jeſus Chriſt; as Samſon, when he was ſhut up in the City of Gaza, Judg. 16. He aroſe in the night, anâ carried away the gates of the City, and bars and all: So Chriſt, our Spiritual Samſon, was ſhut up in the Grave with a great ſtone upon the Grave, and brake open the brazen gates, and iron bars, and hath carried them away to the top of the Mountain (of Mount Sion) that they ſhall never hurt his people more.

Acts 2.24. He was raiſed up by the power of his God-head, having looſed the pains of Death, becauſe it was not poſſible he ſhould be holden of it. [Looſed the pains of Death] It's a word uſed in the birth of Children, as if the Grave were pained (as a woman in child-birth) till it was delivered of him who was the firſt-begotton from the dead, and ſo had the prerogative of the firſt-born, to be a Conqueror, even a Conqueror over Death. Therefore it is ſaid, Rev. 1.18. I am he that liveth, and was dead; and behold, I am alive for evermore, Amen, and have the Keys of Hell and Death. [The Keys] What's that? By the Keys, is certainly meant the Conqueſt; as when a Town or City is ſubdued, the Keys are preſently delivered to the Conqueror, as acknowledgments, and Enſigns of his Victory. So, the Keys of Hell and Death are p. 369delivered up into the hands of Chriſt, to ſignifie, that Chriſt being raiſed from the dead, dieth no more, Death hath no more dominion over him, but he for ever hath dominion over Death.

So that the firſt and chief part of the victory belongs to Chriſt in his own perſon, as he was mightily declared to be the Son of God, by his Reſurrection from the Grave: Rom. 1.4.Rom 1:4the other three belong to us.

The ſecond Degree of Victory over Death, is,2. In our Death. The altering its nature to all Gods people. For no ſooner had Death ſtruck Chriſt (like a furious Waſp) but it preſently loſt its Sting: For, the ſting of Death ſticks in Sin, and therefore Chriſt having taken upon him the ſins of his people, Death ſtrikes in her ſting ſo deep, that ſhe is forced to leave it behinde her: So that now the caſe is altered to Gods people, however they die as well as others, yet to them, the ſting of Death is taken out, and ſo the nature of Death is quite and clean altered, as if it were not the ſame. Before it was a paſſage into priſon, [where the Spirits are now in priſon] Now it's made a paſſage out of Priſon, [Having a deſire to be diſſolved, Phil 1.23.] Before it was a curſe; now a Bleſſing, Bleſſed are the dead, which die in the Lord, Rev. 14.13. Before it was an Enemy (a wicked man might ſay, Haſt thou found me,1 Kings 21.201 Kgs 21:20 O mine enemy!) but now it's a Friend, and does many friendly offices. Before it was loſs; a man loſt his friends, he loſt his poſſeſſions, he loſt his very hopes, Eccleſ. 9.4. but now it's gain, Phil. 1.21. To die is gain: He gains much acceſs of glory for the preſent in his Soul, in regard of its communion with God; and he hath hopes of more, when his body ſhall be raiſed again from the grave. Prov. 14.22. The wicked is driven away in his wickedneſs, but the righteous hath hope in his death. And this is the ſecond part of Chriſts Victory over Death.

3.3. In our judgements of death The third (which moſt concerns the matter in hand) is in Altering our Affections, Judgements, and Apprehenſions p. 370concerning Death. A moſt excellent Conqueſt! (2 Cor. 10.4, 5. —Caſting down imaginations. Prov. 16.32.) For ſuppoſe the Nature of Death ſhould be altered, ſo that of an enemy it ſhould be made a friend, yet if our judgements ſhould not be altered, but we ſhould look at it ſtill under the notion of an enemy, we could have little comfort in the approach of it. And therefore here is both the Mercy and Power of Chriſt ſeen, in altering the judgement of his people concerning Death, that now they can in ſome meaſure look at …t as a Friend, and as a Meſſenger ſent from their heavenly Captain, the Lord Jeſus, to take them off from their hard ſervice. How glad is the poor Souldier, that hath ſtood Centinel a long cold night, when the morning Watch comes? Or one that hath been fighting againſt his Enemies as long as he can well ſtrike or ſtand, how glad is ſuch a one, when his Captain ſends Relief to take him off, and bids him Welcome home, with a large Reward for all his dangerous and difficult ſervice? Now ſuch, and no other, is the office of this Meſſenger, Death: and therefore Gods people looking upon it under this Notion, love the appearing of it, and rejoyce in it, as the Apoſtle did, 2 Tim. 4 6, 7, 8. For I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finiſh'd my courſe, &c. Henceforth there is laid up for me a Crown of Righteouſneſs, which the Lord the righteous Judge ſhall give me at that day; and not to me onelyonly, but to them alſo that love his appearing.] Mark: it's the property of a gra…ious …oul, which Chriſt comes to it, either in the particular, or general Judgement, to love his Appearing. And this is the third Degree of Chriſts Victory over Death: As it's altered in it ſelf, ſo its altered in his peoples Apprehenſions of it. And this is a double Mercy.

4. In the general Reſurrection.The fourth and laſt Degreee, (which I ſhall but name) is in the laſt and general Reſurrection. Look, as when p. 371Chriſt aroſe perſonally from the Grave, he then obtained perfect Victory over Death for himſelf, he died no more; Death had no more dominion over him. So when Chriſt Myſtical, when we that are believers, ſhall ariſe from the Grave, we ſhall obtain a perfect Victory over Death, we ſhall die no more, &c. Then, even then, ſhall be brought to paſs the ſaying that is written, When once this corruptible ſhall have put on incorruption, and this mortal ſhall have put on immortality; then ſhall be brought to paſs that ſaying that is written, Death is ſwallowed up in victory, 1 Cor. 15.54. And this is the fourth and laſt Degree of Chriſts Victory and Triumph over Death: after which, there ſhall be no more death, nor ſorrow, nor crying, nor pain, Rev. 21.4.

Well then, to bring all home to the preſent Uſe.

Wouldſt thou know whether thou liveſt by Faith in regard of Life Eternal? Do but tell me in earneſt, or rather tell thine own Soul, what reſpect thou beareſt to Death. Doſt thou indeed look at it as a conquered Enemy? or rather ſuch an one, as of an enemy is now become a friend.

Is thy judgement altered concerning Death, as the nature of Death it ſelf is altered? Then well and good: For thus 'tis with all Gods people in ſome meaſure, Death and they are made friends, they look at Death as a ſweet paſſage to this Everlaſting Life that we are ſpeaking of; and therefore they bid it welcome. What Heir would not be willing to come to his Inheritance, and therefore as willing to welcome the Meſſenger, that had Power and Commiſſion to put him into preſent poſſeſſion? This was the Apoſtles practice; His whole life was a Meditation of Death, and a Preparation for Death: I profeſs, ſaith he, by our rejoycing which I have in Chriſt Jeſus, I die daily; that is, I am every day prepared for death, 1 Cor. 15.31. p. 372Therefore you may ſee his judgement was altered concerning the nature of death; he looked at it as an enemy before converſion, but now he looks at it as a friend. He that is reconciled to God, and God to him, he is reconciled to death, and death alſo to him: for, death is but the Servant of Jeſus Chriſt; and if Chriſt be yours, death is yours alſo, 1 Cor. 3.21, 22.

Obj. But may not Gods own people be afraid of death, and unfit to die?

About the fear of Death.Anſ. 1. They may be afraid, becauſe every Chriſtian man is a double man, conſiſting of Fleſh and Spirit; and therefore, though the Spirit is willing, yet the Fleſh is weak, Mat. 21.46. Therefore ſo far as he is natural, he is afraid; and yet ſo far as he is ſpiritual, he overcomes that fear: So that here is the difference between the fear of a wicked man, and a godly man: A wicked man (when God opens his eyes) is ſwallowed up of fear; a godly man, though he may have many conflicts and combats with the fear of death, yet at laſt he overcomes his fear, by the exerciſe of his Faith; ſo that he is not in bondage to his fear, as the other is. Heb 2.15. Chriſt came to deliver them, who through fear of death were all their lifetime ſubject to bondage.

2. A godly man is not at all times alike fit to die (though he be willing in the main.) It may be, he hath ſome work to do for God, or for his Church, that yet is not done: It may be, he hath weakned himſelf by ſome preſent diſtemper, and hath not ſtrength of Faith ſufficient for ſuch a ſolemn and ſerious Work, as is his paſſage to Eternity. And that was the cauſe of Davids Prayer, Pſal. 39. laſt, O ſpare a little, that I may recover ſtrength, before I go hence, and be no more. In ſuch like caſes as theſe, a godly man may be ſomewhat unfit, and therefore ſomewhat unwilling to die; otherwiſe, I ſay, in the main, he looks at death as his friend, becauſe God in Chriſt is his friend; and therefore the more he loves God, the leſs he fears death.

p. 373If love were perfect, it would caſt out all fear. In the mean time, as the love of God increaſeth, the fear of death decreaſeth from day to day. And that is a good evidence the creature lives by Faith in regard of Life Eternal.

But now, if we look at Death as the greateſt of Evils, of all terrible things, the moſt terrible, as if it were the Annihilation of the Creature, or the reducing of it into a far worſe condition than it was in before. So that, when a Man dies, his Hope dies with him too, Job 11. verſ. the laſt. It is moſt evident, That ſuch a man lives not by Faith in regard of Life Eternal: for, if he did, he would ſurely welcome that Death, which is no other than a paſſage to that Life.

Ʋſe 4 Ʋſe 4. Of Exhortation.

Exhortations: Exhortation to live by Faith in reſpect of life Eternal.To live by Faith in regard of Life Eternal. This is the moſt excellent Object of them: Therefore, as one ſayes of Prayer, Thou when thou prayeſt, pray for great matters; pray not for Riches, for theſe are Snares; pray not for Honour, 'tis but a vain Breath of Fame, pray not for Life Temporal, 'tis but a Bubble: But thou, when thou prayeſt, pray for great matters; pray for Pardon of ſin; pray for Chriſt, Grace, Heaven; pray for Eternal Life. Theſe things are worth the praying for. So ſay I of Faith, Thou, when thou believeſt, exerciſe thy Faith about great matters, (though 'tis not unlawful to believe in God, for a ſeaſonable ſupply of Temporal bleſſings) Yet above all, exerciſe thy faith about Heaven, and Eternity; be ſure to lay hold on Eternal Life; for, the beſt of Temporal Bleſſings, at laſt will give thee the ſlip.

p. 374And what ſhould be the reaſon, that God mixeth temporal comforts with ſo many diſcomforts, but to knock off our fingers from laying too faſt hold on them. As if God ſhould ſay to his People, Ariſe, this is not your reſt: Get you up to the top of the Mount, and by the eye of Faith take a view of your Spiritual Canaan, as ever you deſire to enter into that Promiſed Land of your Eternal Reſt. And if all the Croſſes we meet withall in our Chriſtian Pilgrimage, are little enough to take off our hearts from the world, how ſhould we love it, and cleave to it, ſhould we meet with no Croſſes at all?

Motives.

Shall I give you ſome further Motives, why we ſhould by Faith lay hold on Eternal Life.

Conſider,

Conſid. 1 1. Without the aſſurance of this Life, we had better never have enjoyed Natural life. For if we have a part in natural life onelyonly, better it were to live the life of Vermine, and Toads, than the life of Men: For thoſe poor creatures, when they die, there is an end of them and their Miſery for ever. But when a Man dies, if he hath not laid hold on Eternal Life, he is ſure to die an Eternal Death, where the worm dies not, and the fire is not quenched, Iſa. the laſt and the laſt.

Conſid. 2 2. If we have not Eternal Life here, we ſhall never have it. He that believes, hath everlaſting life, Joh. 5.24. He doth not ſay. He ſhall have it hereafter, but he hath it already, though not in ſo full a meaſure. Therefore get it now, or never. For a man to think to go to heaven when he dies, that never cared for heaven all his life, is a ſtrong preſumption.

Conſid. 3 3. It is the property of Gods People, to look at heaven and happineſs by the eye of Faith, Heb. 11.13. And Unbelievers are blinde, and cannot ſee afar off; they look p. 375on preſent things, 2 Pet. 1.9. But a wiſe man hath eyes in his head, Eccl. 2.14, 15. He looks as far as to Eternity, he ſees that, which a natural man cannot ſee. 2 Cor. 4. laſt. Whilſt we look not at the things which are ſeen, (by the eye of ſenſe) but at the things which are not ſeen: for the things which are ſeen are temporal, but the things which are not ſeen are eternal.

Conſid. 4 4. This will make a man of a heavenly converſation, whilſt he is upon earth. To live by Faith in regard of Eternal Life, this will bring down heaven to the earth. If the creature cannot go to heaven, yet a lively Faith will bring heaven to the creature, and that both the grace of heaven, and the joy of heaven.

1. The Grace of heaven. It will make a man of a heavenly converſation whilſt he lives upon earth, to conſider what the company of heaven, and what the work of heaven is:

1. The Company of heaven are, God and Chriſt, holy Angels, and the Spirits of juſt men made perfect. And

2. The Work of heaven is, (without reluctancy, without wearineſs) to praiſe God for ever and ever. The belief of this, will bring down much of the grace of heaven into the heart; and the creature will reaſon thus by Faith; Shall it be a great part of my happineſs in heaven, to enjoy perfection of holineſs, and ſhall I not then endevour this work upon earth? Shall I not endevour to perfect holineſs in the fear of God, 2 Cor. 7.1.2 Cor 7:1and to do Gods will upon earth? Surely, if holineſs becomes Gods houſe for ever, holineſs muſt needs become his houſhold-ſervants, Pſal. 93.5.Ps 93:5ſo ſoon as ever they begin to wear his Livery of Chriſtian Profeſſion. Do we believe we ſhall ſee the face of God without bluſhing? and ſhall ſerve him without fainting? Seeing we look for ſuch things, how diligent ſhould we be, that we may be found of him in peace, without spot, and blameleſs? Yea, what manner of perſons ought we to be p. 376in all holy converſation; looking for, and haſting unto the coming of the day of God, 2 Pet. 3.11.

2 It will bring down much of the joy of Heaven. And we might have added this, by way of Reaſon, why God will have his Servants live by Faith in regard of Eternal Life; viz. That the full aſſurance of it might be a preſent Comfort, whilſt the poſſeſſion of it is deferred. But we will bring it in as a Motive: For Chriſt being willing to cheer up the drooping Spirits of his Servants in the abſence of himſelf and heaven, ſeems to ſay of Faith, as he ſaid of his Spirit, (or, if ye will) of the Spirit of Faith, Joh. 14. I will not leave you comfortleſs, I will pray to the Father, and he ſhall give you another Comforter. What is this Comforter? but the Spirit of Faith, or the Spirit in the grace of Faith? Oh! there is ſtrong conſolation in Faith and Hope. It is true, ſays Chriſt, I muſt leave you,Joh. 16.John 16 I muſt go to Heaven; and, whither I go, you cannot come, as yet: but, I aſſure you, I go to prepare a place for you, and to prepare you for the place: and ſo ſoon as that is ready for you, and you are ready for that,Joh. 14.John 14 I will come and receive you to my ſelf in due time. And in the mean time, that I may not leave you comfortleſs, I will give you ſomething of the joy of heaven, as a Pawn and a pledge in hand before you come thither. And what is that? but the Grace of Faith, and the Joy of Faith! Let not your hearts be troubled, ſays Chriſt, though I go to heaven before you, yet you ſhall be as ſure of heaven at the laſt, as if you had it for the preſent. And how aſſured? but by Faith: 2 Pet. 1.5. You are kept by the power of God through faith unto ſalvation, ready to be revealed in the laſt time. And what of that? why, this brings Joy in the mean time: For ſo it follows, Wherein ye greatly rejoyce, though now for a ſeaſon (if need be) ye are in great heavineſs through manifold temptations. And ſpeaking of Chriſt (who is gone to heaven) within a verſe or two after, he hath this expreſſion, p. 377Whom having not ſeen, ye love; in whom (though now ye ſee him not) yet believing, ye rejoyce with joy unſpeakable, and full of glory. As if he would have ſaid, Though you cannot ſee Chriſt with your bodily eye, with the eye of ſenſe, (and ſo you are apt to be troubled, as the People were when Paul ſaid,Acts 20.Acts 20 they ſhould ſee his face no more) yet you ſhall ſee him, and do ſee him, by the eye of Faith, and rejoyce in that ſight, as if that heaven it ſelf were come down into your hearts: You rejoyce with joy unſpeakable, and full of glory. For what is joy full of Glory? but joy full of heaven? Like the Viſion upon Mount Tabor, where God did bow the heavens, and came down in glory. And that is the fourth Motive, that it will be heaven upon earth, to live by Faith in reſpect of Eternal Life.

Conſid. 5 5. That to live by Faith in regard of Heaven and Eternal Life, will make the poor creature live above the world. If it do not draw him quite into heaven, it will draw him a great way above the earth. That, look as a Bladder, or a thin ſhell, that is filled up with the pure Dew that comes down from heaven, do but lay it in the Sun, and the power of the Sun-beams will draw it up from the earth heaven-wards: So it is with the Soul that is filled with this heavenly dew of grace, let it but look wiſtly upon the Sun of Righteouſneſs by an eye of Faith, and the powerful beams of his Love will draw it ſo far above the earth, and all earthly reſpects, that it ſhall live above the world, above the pleaſures of the world, the profits and honours of the world, and above all the troubles of the world. And is not this an admirable, is it not a deſireable condition! If you would be ambitious (lawfully ambitious) let this be your ambition, to be thus exalted by the Grace of Faith.

1. It lifts a man up above the Troubles of the world.Faith lifts a man above the troubles of the world. If you could ſuppoſe a dwelling above the Clouds, above the Thundrings and Lightnings, and terrible Storms, p. 378would it not be a peaceable, a comfortable habitation? Such is the condition of a Chriſtian, who lives by Faith in regard of Eternal Life: He lives above the clouds of worldly Troubles. What if ſuch a Trouble ſhould come, as may take away his life? Faith will ſmile in the face of that Trouble: Alas poor Trouble, ſays Faith, thou thinkeſt to do me a great deal of miſchief, when indeed thou doſt but ſet my Soul at liberty to go out of an earthly Priſon, into a heavenly Palace, Job 5.22. A man that lives by Faith for Heaven, is above the clouds of the lower Region;Heb. 12. Act. 4.Heb 12Acts 4 he can endure the Croſs, he can despiſe the ſhame, he can rejoyce that he is accounted worthy to ſuffer perſecution for the Name of the Lord Jeſus: He can refuſe to accept of life upon baſe terms; that ſo, he may obtain a better Reſurrection: Heb. 11.Heb 11He can ſet an higher eſteem upon the very reproach of Chriſt, than upon all the Treaſures of Egypt; ſo long, as he hath Faith enough to ſee him who is inviſible, and thereby to have reſpect to the Recompence of Reward. He lives above the Troubles of the world.

2. He lives above the Pleaſures, Profits, and Honours of the world. Let the Devil ſhew him all the Kingdoms of the world,Mat. 4.Matt 4 and the glory of them, as he did to Chriſt himſelf; Faith in Chriſt, will teach him to ſlight the proffer. Alas, ſays the believing Soul, what is all this to the glory of Heaven? Through Gods Mercy I am above all theſe: I look at theſe as flitting, fading, empty Nothings, gilded Pictures upon a rotten Poſt. I know God hath put all theſe in ſubjection under my feet; and therefore I will not put them as a Crown upon my Head, or place them as a Treaſure in my Heart, but keep them there where God hath ſet them, and that's under my feet. 'Tis wonderful indeed, but 'tis not ſo ſtrange as true. Rev. 12.1, 2. Thus the Church, and every true believer, is cloathed with the Sun of Righteouſneſs, whoſe powerful beams in the grace of Faith and Love, draw up his Soul ſo far above the world, p. 379that he tramples the Moon, and all ſublunary things under his feet: He looks at all worldly excellencies of Pleaſures, Profits and Honours, as changeable as the Moon. On the other ſide, he looks at the Word of God, and Gods love in Chriſt, and the fruits of that love in the glory of Heaven, as the onelyonly unchangeable good things; and therefore theſe he wears as a Crown upon his Head, but the other he puts as a Footſtool under his feet. We uſe to diſtinguiſh worldly things into Moveables, and not moveables; but we muſt go to heaven to make good one part of the diſtinction, Heb. 12.27, 28.

Qu. But what means ſhould I uſe,Means to aſſure Eternal Life. that I may live by Faith in regard of Eternal Life; my ſin hangs on ſo faſt, that I may as ſoon raiſe up by Body above the clouds, as raiſe up my Soul heaven-ward?

Mean 1 Anſ. 1. Lay hold on Chriſt, that is the way thither, and the meritorious cauſe, and the Loadſtone there, to draw thy Soul after him. Chriſt is the great Engineer, who hath a Pulley to draw thee to Heaven. Joh. 12.32. When I am lift up, I will draw all men unto me. I have ſeen an artificial Inſtrument, a device quo trahens trabitur. So the more we lay hold on Chriſt by Faith, the more ſtrongly are we drawn to Chriſt: ſo is fulfill'd the Promiſe, Jam. 4.8. Draw near to God, and he will draw near to you.

Mean 2 2. Act thy Faith upon the Promiſes of God for thy Spiritual cleanſing from the burthen and filth of ſin, Rev. 21. ult No unclean thing ſhall enter. Therefore 2 Cor. 7.1. Let us cleanſe our ſelves from all filthineſs of the fleſh and Spirit. And ſome Promiſes God hath made in special, for that very work of cleanſing the Soul. See Ezek. 36.25 &c. Like as Jeremy lying in the Dungeon, when he took hold on the Cord that was let down, he was drawn up by the men that ſtood aloft: So we, lying in the Dungeon of Sin and Miſery, whilſt by the hand of Faith, we take hold of the Cord of Promiſe, which is let down from Jeſus Chriſt now ſitting at the Right hand p. 380of God in heaven, we are drawn in Soul and Spirit heaven-ward.

Mean 3 3. Be ſure thy Faith be fruitful in good Works, if thou wouldſt be ſure of heaven. 2 Pet. 1.5. Adde to your faith vertue, and to vertue knowledge, &c. for ſo ver. 11. An entrance ſhall be adminiſtred unto you abundantly into the everlaſting Kingdom. Not that good Works merit any thing, but becauſe God will encourage his people in well-doing, by ſhewing to ſuch the ſalvation of God, Pſ. 50. laſt.

Mean 4 4. As a means of both under Chriſt. Be careful to ſanctifie Gods Sabbath, which is a ſign and a pledge of heaven; and the reſting of that day, a powerful means under Chriſt to prepare Gods people for eternal reſt. However, we are not tied to the obſervation of the Jewiſh Sabbath, yet there remains a reſt to the people of God, Heb. 4 9. As the full reſt and Sabbatiſm does remain and will remain, not to be fully poſſeſt by them, till the general Reſurrection; ſo that percurſory Reſt and Sabbath which is ordained to be a ſign and a pledge of the other, muſt needs remain, till we come to enjoy that, whereof this is a pledge. If this Sabbath be a ſign and pledge of heaven, and of Gods perfect ſanctifying of his people in Souls and Bodies (Exod. 31.13.) then it muſt be kept till we come there: for if we loſe the pledge of a Benefit, we loſe the evidence of that Benefit, whereof it is a Pledge.

Conſider further, the Sabbath was not onelyonly ordained to be a pledge of Eternal Reſt, to aſſure us of it, but to be a Means alſo to fit us for it. The Sabbath was made for man, for mans benefit; and that, not onelyonly for his bodily reſt, but eſpecially for the reſt of his Soul, that he might ceaſe from the works of ſin, and learn to do the work of God. And experience ſhews, the right ſanctifying of the Sabbath, is a powerful means under Chriſt, to ſanctifie us, to increaſe Faith, Love, Zeal, and all ſaving graces. It takes a man off from the world (for ſuch a man thinks not his own thoughts, ſpeaks not his own words, does not p. 381his own works.) I ſay, it takes a man off from the world and puts him (as it were) into heaven for the time. As Paul was caught up into heaven; ſo, ſuch a man as is in the Spirit on the Lords day, Rev. 1.Rev 1(as it were) in heaven on the Lords day. You cannot have a more lively reſemblance of heaven on this ſide heaven, than is a Sabbath ſanctified in an heavenly manner. It onelyonly differs in degrees of glory and durance: for what is heaven, but an Eternal Sabbath? and what is a Temporal Sabbath, but a ſhort, a little Heaven? Therefore be careful to ſanctifie the Sabbath, as thou deſireſt in a lively manner to live by Faith in regard of Life Eternal.

The great Cloud of Witneſſes, in Gods manifold bleſſings temporal and Spiritual upon ſuch as carefully ſanctifie the Sabbath, and his many remarkable judgements in both kindes, upon thoſe that profane it or contemn it, doth proclaim a neceſſity of keeping this Reſt, as ever we deſire by Faith to enter into that other Reſt, Heb. 4.9.Heb 4:9which yet remaineth for the people of God. Our delighting to ſanctifie Gods Sabbaths on earth, gives full aſſurance to our Faith grounded upon Gods Promiſe, that we ſhall enter into Gods eternal Reſt in Heaven. For ſo runs the Promiſe, Iſa. 58. laſt. If thou call the Sabbath a delight, &c. then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the earth; that is, in ſure and ſafe places, (that's for earthly bleſſings) and I will feed thee with the heritage of Jacob thy father (that is) with a heavenly inheritance. For what is the heritage of Jacob, but Canaan in the Type, and Heaven it ſelf in the Antitype? Doſt thou deſire then to be aſſured of heaven by Faith, if God raiſe up thy heart to delight in the ſanctifying his Sabbath upon right grounds, I can aſſure thee from the mouth of God, that heaven is thine. Thou ſhalt certainly be fed with the heritage of Jacob; for (as it follows in the very next words) The mouth of the Lord hath ſpoken it. And ſo much for Exhortation.

p. 382Ʋſe 5 Ʋſe 5. Of Comfort.

Comfort from our heavenly life.5. Here is Comfort and Encouragement againſt the Evils and Temptations of this preſent Life. As our days are few, ſo full of evil and tentation. There are tentations on the right hand, as well as on the left: I mean, Temptations of Proſperity, as well as of Adverſity. The beſt things of this preſent life, prove the worſt without Gods ſpecial grace preſerving the Soul. Now living by Faith in reſpect of Life Eternal, is a ſingular means to preſerve the Soul under Temptations of both kindes.

Againſt Adverſity.Firſt, under the Tentations of Adverſity, which lie ſo ſore and heavy upon the poor creature, that if its hope were onelyonly in this life, it could not but apprehend it ſelf of all creatures moſt miſerable. 1 Cor. 15.20.1 Cor 15:20Hear what the Apoſtle ſaith, 1 Cor. 4.11. Even unto this preſent hour, we both hunger and thirſt, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our hands; being reviled, we intreat; being perſecuted, we ſuffer: we are made as the filth of the world, and the off-ſcouring of all things unto this day. This is the common Lot of Gods people in this world; and therefore, if their hope were onelyonly in this life, they were of all men moſt miſerable. Yea, but the aſſured hope of a better life, bears up their heads and hearts from ſinking in the midſt of all theſe waves. For thus, he that lives by Faith in regard of Eteral Life, will reaſon; What though I hunger and thirſt here, and am pinch'd with famine, yet I ſhall come to ſuch a place, where I ſhall hunger and thirſt no more. Rev. 7.16. Though I be ragged, and naked here, I ſhall be clothed with Robes of Righteouſneſs there: Though I am buffeted here, yet thoſe marks of the Lord Jeſus, thoſe ſcars I received for his Names ſake, ſhall appear like ſo many Stars of Glory: Though I labour here even unto faintneſs and failing of spirits, yet I ſhall reſt from all my labours, p. 383when I come there. And though I have no certain dwelling-place; or if I have, I know not how ſoon I ſhall be turned out of doors by my earthly Landlord, or by my heavenly Landlord, yet there I have a building of God, a houſe not made with hands, eternal in the heavens. 2 Cor. 5.1.2 Cor 5:1Though here I be reviled, and though I be defamed here, yet there God ſhall wipe away all reproach from my name, as well as all tears from mine eyes: for,Pſa. 1 49.Ps 1:49 Such honour have all his Saints. Though I be perſecuted here, afflicted and tormented, yet I know my ſufferings for Chriſt have not ſo much abounded in this life, but my conſolation in Chriſt ſhall much more abound in the life to come. If we ſuffer with him, we ſhall alſo reign with him, 2 Tim. 2.12. Though I be here made the filth of the world, and the off-ſcouring of all things, yet I know I ſhall have honour enough there, when I ſhall be glorified in Chriſt, and Chriſt ſhall be glorified in me: When he ſhall come to be glorified in his Saints, and admired in all them that believe, 2 Theſſ. 1.10. Though I am ignorant here, and at the beſt, know but in part, yet I ſhall have fulneſs of knowledge there, and ſhall know, as I my ſelf am known. Though here I am imperfect in all my graces, and in all my duties, ſo that there is more of ſin than of grace in every duty; yet there I ſhall never ſin againſt God any more, never grieve his Spirit more, diſhonour his Name more: When that which is perfect is come, 1 Cor. 13.10.1 Cor 13:10that which is imperfect ſhall be done away.

Now what a comfort and encouragement is this in the midſt of all our Troubles, either of ſin or of affliction? Here we are ſure to drink of a bitter cup, (Ye ſhall indeed drink of the cup which I drink of, ſaith Chriſt) but the Meditation and Application of Life Eternal by Faith, is a Chriſtians Sugar, which is fetcht out of the Canaries of Heaven, to ſweeten this bitter Cup. Here we are ſure of a troubleſome Pilgrimage, we paſs through the valley of Tears; but the Meditation and Application of Life p. 384Eternal by Faith, will be like Elijah… Chariot, or like Jacobs Ladder in his troubleſome journey to Padan-Aram: When he ſlept upon the ſtone, he had a hard Pillow, but a ſweet Dream, whilſt God made his Bed; he dreamed, and behold a Ladder, &c. And what a refreſhing was this to Jacob in his troubleſome journey? As if the Lord had ſaid to him, Jacob, thou haſt a long journey to go, thou muſt not onelyonly go to the remote parts of the earth, but thou muſt travel as far as heaven; how will you ever get thither? where will you finde a Ladder long enough, and ſtrong enough? If all the Ladders in the world were tied together, can they reach thither? Canſt thou rear them up, or dareſt thou venture upon them? Shouldſt thou joyn together all thy good deſires, all thy good Prayers, and all thy good Works, thy own Works, or other mens Works and Merits, dareſt thou venture upon them? The Ladder will crack, and you muſt needs fall as low as Hell. But lo, here's a Ladder (ſaith God) that reaches from Earth to Heaven, and that's Jeſus Chriſt: His Humane Nature is upon Earth, and his Divine Nature eſpecially manifeſted in Heaven; Eph. 1.Eph 1in both, he reconciles all things in heaven and in earth, and makes a paſſage for loſt man to re-enter his heavenly Paradiſe. Now, I ſay, the Meditation and Application of this by Faith, will be as great a refreſhing to us in our troubleſome journey to heaven, as it was to Jacob in his tedious journey to Padan-Aram. It is true indeed, no man muſt look to go to heaven in a feather-bed, or in ſuch a broad-way, that he may drive a Sumpter-horſe before him:Mat. 7.13.Matt 7:13 for, ſtraight is the gate, anâ narrow is the way that leads to life, and few there be that finde it. As there is no way to heaven but by Chriſt: ſo there is no way to heaven but by the Croſs. Chriſt and his Croſs are inſeparable Companions. This is the way that Chriſt himſelf, and all his Saints have gone to heaven before us in, and we muſt not think of a ſmoother way, or of a ſhorter cut. OnelyOnly the happineſs, the joy, the p. 385glory in the end of our journey, are enough (if applied by us) to bear up our hearts under all the troubles and temptations in the way. And ſo you ſee how the Life of Heaven,

1. Bears up the heart under the Temptation of Adverſity.

2. It will bear up the heart,2. Under Proſperity. and preſerve the Soul under Temptations of Proſperity.

And indeed the Temptations of Proſperity, are far more dangerous than the Temptations of Adverſity. Heaven upon earth, deſtroys more than Hell upon earth:1 Cor. 1.1 Cor 1 Not many wiſe, not many mighty, not many noble or rich are called: Mat. 19.Matt 19O how hardly ſhall a rich man enter into the kingdom of Heaven! But Faith in regard of Eternal Life will preſerve the Soul under the Temptations of Proſperity.

Queſt. What are the Temptations of Proſperity?

Anſ. Luke 12.19. Soul, take thine eaſe, eat, drink and be merry; take up thy reſt and thy portion, ſaith the Devil, to fleſh and blood in theſe ſenſual delights: O no, ſaith the believing Soul, that hath Faith for heaven, I'll never play the childe ſo much, to ſell my heavenly Inheritance for a Plum, for a Counter, for a Rattle, for a Trifle; there's none but children will do ſo. Moſes made a manly choice: A wiſe mans choice is, when he chooſes holy ſufferings before ſinful pleaſures. Heb. 11.Heb 11Should I not then chooſe heavenly pleaſures before ſuch as are ſinful? nay, before ſuch as are otherwiſe lawful? Suppoſe thou haſt a goodly Houſe, rich Furniture, a full Table, ſweet and faithful Friends, whom thou loveſt as thine own Soul. And now fleſh and blood ſaith, as Peter, Lord, it is good for us to be here; Let us not onelyonly make a Tabernacle, but a Temple, or a Manſion-houſe, that we may not think of removing any more. O no, ſaith Faith, theſe are ſweet bleſſings indeed, ſweet mercies of God, but they are not Heaven: Theſe are good Inns by the way, but they are p. 386not Home: Home is home, be it never ſo homely; much more when it is ſo rich and glorious as heaven is. Therefore ſaith the believing Soul, I cannot ſuffer my thoughts to reſt upon any flowers of Content by the way-ſide, having ſuch a ſweet Garden and Paradiſe of Delight to repoſe themſelves in at the end of the journey. And thus Faith for Eternal Life, will preſerve the Soul under Temptations of Proſperity. And thus was Moſes preſerved, whilſt he caſt an eye of Faith upon the reward and recompence in the heavenly Inheritance, he had power to ſtop his ears againſt the Egyptian Syrens of worldly delights.

Ʋſe 6 Ʋſe 6. Of Admiration.

Admiration & Thankfulneſs for heavenly life.6. Uſe of Admiration and Thankfulneſs. As we are to rejoyce in hope, ſo alſo to be thankeful in hope. A Chriſtian hath cauſe to be thankful, not onelyonly for mercies paſt, but for mercies to come; as Jehoſaphat was, 2 Chron. 20. who ſings Triumph, before he had the Victory: for Faith makes a believer as ſure of the Victory, as if he had it already; and as ſure of heaven, as if he had it in preſent poſſeſſion. Therefore he hath cauſe to look upon this expreſſion of the goodneſs of God, with Admiration and Thankefulneſs.

Firſt, with Admiration. We have cauſe to admire the love of God to poor ſinners, that God ſhould beſtow Heaven and Salvation upon ſuch as deſerved nothing but Hell and Condemnation. It is much that God ſhould receive ſuch as we are into the condition of children. St. John admires it, 1 Joh 3.1. Behold, what manner of love the Father hath beſtowed upon us, that we ſhould be called the Sons of God! But this is much more to be admired, that God ſhould beſtow upon ſuch an Inheritance. If we may judge of Love by the Gifts, that Love muſt needs be infinite, that beſtows ſuch an infinite Reward. It was a p. 387great expreſſion of love in Ahaſuerus to Queen Eſther, when he ſaid, What is thy petition, and what is thy requeſt, and it ſhall be granted thee to the half of the Kingdom? Eſth. 7.2. How much greater expreſſion is it of love in God to his people, to give them a whole Kingdom, and that incorruptible, undefiled, that fades not away. David was much taken with that expreſſion of Gods love to him and his, when God ſaid, 2 Sam. 7.16. Thy Houſe and thy Kingdom ſhall be eſtabliſhed for ever before thee: Thy Throne ſhall be eſtabliſhed for ever. Then (ſaith the Text) went King David in, and ſate before the Lord, and ſaid, Who am I, O Lord God, and what is my Houſe, that thou haſt brought me hitherto? And this was yet a ſmall thing in thy ſight, O Lord God: But thou haſt ſpoken alſo of thy ſervants Houſe for a great while to come: And is this the manner of man, O Lord God? Do men uſe ſo freely and bountifully to do good to their Inferiors and to their Enemies? Thus he admires the goodneſs of God to him and his; and ſo may every faithful Soul, when he looks upon his preſent poſſeſſion of grace, he may well ſay, with David, Who am I, O Lord God, and what is my Fathers houſe, that thou haſt brought me hitherto? Firſt, that thou haſt done ſo much for me, as thou haſt done already. But when he looks by the eye of Faith upon his future poſſeſſion of glory, he may well hold up his hands, and ſtand and wonder at the goodneſs of God to a poor worthleſs Creature, and ſay, How great is thy goodneſs which thou haſt laid up for ſuch as fear thee, &c? (Pſal. 31.19.) Lord! as if the gift of grace were a ſmall thing in thy ſight, thou haſt ſpoken of thy Servants glory and happineſs for a great while to come, even as far as to Eternity. And is this the manner of man, O Lord God? Can any man in the world, or all the men in the world, if they would lay their heads, and hearts, and hands together, to exalt a poor Creature, can they do this? Can they redeem their brothers Soul from Hell?Pſ. 49.6, 7, 8, 9.Ps 49:6Ps 49:7Ps 49:8Ps 49:9 or can they make p. 388him happy to Eternity? No, no, they muſt let this work alone for a God to perform; all the world can never do it. And therefore admire this unparallell'd expreſſion of Gods goodneſs to a poor Creature.

And

Secondly, be Thankful for it. If we be bound to be thankful for the leaſt mercy, for the leaſt mercy of this preſent life, how ſhould we be thankful for the greateſt gift, the gift of Eternal Life: Rom. 6. laſt. The wages of ſin is death, but the gift of God is Eternal Life, through Jeſus Chriſt our Lord: Therefore be thankful for it. And indeed, the excellency of it, the excellency of Life Eternal, ſhould raiſe up our hearts to thankfulneſs.

The excellency of Heaven ſet out,Which excellency appears,

1. By the excellent Names and Epithetes that are given to it

2. By the excellent Properties of it.

3. By the excellent Price given for it.

4. By the excellent Cauſes of it.

5. By the excellent Effects of it.

1. By its NamesFirſt, By the excellent Names and Epithets given to it. It is called, An Everlaſting Kingdom; The Kingdom of Heaven; A Houſe; The Fathers Houſe, not made with hands; A Manſion; The Preſence Chamber of God — Abrahams Boſom, where Gods people are ſafe, as children in their Parents boſom— Paradiſe, Luk. 23.24. in compariſon of which, the Garden of Eden was but a dunghil; (Lords Joy) Matth. 25.21.— The New Jeruſalem, Rev. 21.10. and Gal. 4.16. Jeruſalem which is above: All the glory of the Old Jeruſalem in Solomons Temple, was but a Type of this— The Immortal Inheritance, 1 Pet. 1.4.— The glory of God— Reſt, 2 Theſſ. 1.7.— Refreſhing, Acts 3.19. — Peace, Iſa. 57.2. And what is more deſireable than theſe things? Therefore be thankful for it,

p. 389Secondly,2. By its Properties. the excellency appears by the excellent Properties of it. For

1. of all, the happineſs of heaven is moſt pure, Rev. 22 1. It is called A pure river of water of life, clear as Chryſtal, proceeding out of the Throne of God and of the Lamb. All earthly Pleaſures have their admixtures of the mud of Sin and Miſery, but this is pure.

2. It is moſt ſure and ſecure, becauſe out of the reach of Satan and all enemies. Rev. 20.10. The devil that deceived them was caſt into the Lake of fire and brimſtone, where the Beaſt and the falſe Prophet are and ſhall be tormented day and night, for ever and ever. In this world, the greateſt comforts are upon a very uncertain tenure; but there, all is ſure and ſecure.

3. It is moſt Satisfactory. The River of Life muſt needs quench your thirſt: Rev. 7.16. They ſhall hunger no more, neither thirſt any more; there ſhall be no want of any thing their Souls can deſire, Pſal. 17. laſt.

4. All this ſhall be Eternal. When thou haſt lived ſo many thouſand years as there are little ſands on the ſhore, piles of graſs on the ground, ſtars in the Sky, thy happineſs ſhall be as new to begin, as at thy very firſt entrance. As long as there is a God, and a Chriſt, thy life ſhall laſt. O then, be thankful for it.

Thirdly, the excellency appears,3. By its Price. by the excellent Price given for it. We judge the worth of things by the value: Would you not be thankful, if one ſhould give you an Inheritance ſhould coſt ſo many hundred thouſand pounds? but heaven is ſuch an Inheritance, that cannot be bought with all the Silver and Gold in the world. For neither we, nor our inheritance, were redeemed with corruptible things, as ſilver and gold, but with the precious blood of Jeſus Chriſt, as of a Lamb undefiled, and without spot, 1 Pet. 1.18, 19. That muſt needs be a precious Inheritance, that coſt ſuch a precious price. Therefore be thankful for it.

p. 3904. By its Cauſes.Fourthly, the excellency of it appears from the excellent Cauſes of it: As,

1. The primary Efficient Cauſe, is, God the Father, and his free love from all Eternity.

2. The Meritorious Cauſe, is Chriſt, his Son: 1 Joh. 5.11. And this is the Witneſs, that God hath given us eternal life, and this life is in his Son.

3. The Inſtrumental Cauſe offering and holding forth Eternal Life is the Everlaſting Goſpel, Rom. 1.16, 17. The Inſtrumental Cauſe receiving, is, The precious grace of Faith, Eph. 2.8. Ye are ſaved through faith, and that not of your ſelves, it is the gift of God.

4. The Sealing Cauſe, is, The Holy Ghoſt. Eph. 1.13, 14. In whom, &c.

5. The Final Cauſe, is, Gods Glory, and our Glory: Gods Glory in glorifying his Servants; his Servants Glory, in the glorifying of God: Whilſt they do behold the glory of God, they glorifie God to all eternity, and are glorified by God; (Joh. 17.24. Behold my glory) and ſo glorifie God, and receive glory from God. For in beholding Gods glory, we are transformed, 2 Cor. 3.18. Therefore, Rev. 5.13. Bleſſing and honour are to him. O who would not praiſe God for ſuch a life? Why do you not begin your Heaven upon Earth? which will be ſtrong aſſurance to you, that you ſhall go to Heaven when you die. As wicked men begin Hell upon Earth, whilſt they curſe God, and blaſpheme God, and diſhonour God by their wicked words and actions: So do you begin your Heaven upon Earth, in praiſing God for your living by Faith in regard of Life Eternal.

5. By Effects.Fifthly, the excellency of Life Eternal, appears as from the Cauſes, ſo from the Effects alſo, which are admirable and glorious; viz. Man's being made like to the very Angels, Matth. 22.30. yea, as like to Chriſt himſelf as may be. As we have been like him in ſufferings, ſo like him alſo in glory. He that is willing to conform to Chriſt in p. 391the former, ſhall be made conformable to Chriſt in the latter. Phil. 3. laſt, He ſhall change our vile bodie, that it might be made like his glorious bodie, &c. And as in Body, ſo in Soul alſo; in the whole man. Was Chriſt a King, Prieſt, and Prophet? ſo are they that are Chriſts. Revel. 1.6. He hath made us Kings and Prieſts unto God and his Father: What follows? Therefore to him be glory and dominion for ever and ever. Amen. If all Gods Saints have ſuch honour, how ſhould they honour Him who thus honours them of his free grace, and will honour them to all Eternity? If Eternal Life be ſo excellent a gift, as appears by the Epithetes that are given to it, by the excellent Properties of it, by the excellent Price given for it, by the excellent Cauſes of it, and by the excellent Effects of it: Then ſurely, as we have cauſe to admire the unparallell'd expreſſions of Gods goodneſs to us herein; So have we cauſe to break forth into thankfulneſs, as oft as we think of it, and act our Faith for it. No ſooner did the Apoſtle Peter think of that heavenly Inheritance, but he muſt needs break forth into bleſſing of God, before he can tell how to ſpeak of it, or to utter what he had conceived about it: 1 Pet. 1.3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, which according to his abundant mercy, hath begotten us again unto a lively hope, by the Reſurrection of Jeſus Chriſt from the dead, to an inheritance incorruptible, &c. Mark, he cannot think of the inheritance, but he is forced to break forth into bleſſing. What though we have not reaped our full harveſt? yet you know Gods People were commanded to bring their Oblation of Thankſgiving, when they received their firſt-fruits, becauſe the firſt-fruits were a Pawn and Pledge of the whole Harveſt, Deut. 26. So we are bound to be thankful to God, when we have but received the firſt-fruits of grace, (when we have but ſo much grace, as to live by Faith for Life Eternal) becauſe the firſt-fruits of grace do aſcertain us of a full Harveſt of glory in due p. 392time. What though we have not yet a perfect victory over all our enemies, Sin, Satan, and Death? yet as Moſes, when God had delivered him and his People from the danger of the Sea, and Pharoabs hoſt, he ſings a Song of Thankſgiving to the Lord (Exod. 15.1.) though the perils of the Wilderneſs, and other evils were ſtill behinde; yet, I ſay, he is thankful, becauſe theſe firſt victories were a Pawn and a Pledge to them of a full and plenary Conqueſt; and that God would never leave them, till he had planted them in Canaan it ſelf: yea, in that Celeſtial Canaan, where God reigns for ever and ever. And this was the ground of Moſes his thankfulneſs, ver. 14. The People ſhall hear, and be afraid, &c. ver. 16, 17, 18. Fear and dread ſhall fall upon them by the greatneſs of thine Arm, they ſhall be as ſtill as a ſtone, till thy people paſs over, (O Lord) till thy people paſs over which thou haſt purchaſed: Thou ſhalt bring them in, and plant them in the Mountain of thine Inheritance; in the place, O Lord, which thou haſt made for thee to dwell in; in the Sanctuary, O Lord, which thy hands have eſtabliſhed. The Lord ſhall reign for ever and ever. Thus Gods People (like Moſes) are thankful for Victories, not onelyonly preſent and paſt, but future alſo. Though Gods People are yet upon the Sea of this world, and not paſt the Wilderneſs, they have, cauſe to be thankful, as Moſes was, becauſe they have both a Promiſe and a Pledge of Canaan, as he had. Therefore it is obſervable, that Gods people under the New Teſtament, ſtanding upon the glaſſie Sea of this world, are ſaid to ſing the Song of Moſes, and of the Lamb, Rev. 15.2, 3. And I ſaw as it were a Sea of glaſs, &c. They ſing the Song of Moſes the Servant of God, and the Song of the Lamb, that is. They ſing ſuch a Song as Moſes did ſing, both for Mercies paſt, and alſo in aſſured hope of Mercies to come. And this Song is taught by the Lamb, (that is, by the Lamb of God) to all ſuch as are redeemed by him, and none can ſing this Song, but ſuch p. 393as are redeemed. A man cannot be thankful for that which he hath nothing to ſhew for: he that hath nothing to ſhew for Heaven, how is it poſſible ſuch a man ſhould be thankful for it? And therefore ſuch as have the White Stone, and the New Name, and the Name of Chriſt and his Father written in their Foreheads, are ſuch as ſing this Song of Thankfulneſs: Rev. 14.1, 3. And they ſing (as it were) a new Song before the Throne, and before the four Beaſts, and the Elders, and no man could learn that Song, but the hundred fourty four thouſand, which were redeemed from the earth. None but holy Men, and holy Angels, are fit for this work; none can give hearty praiſe to God for victory over Sin, Satan, and Antichriſt, or for the Comforts of another World, but they that have a part and a lot in that Inheritance. As a ſtranger intermeddles not with the joy of Gods people: ſo neither with that Praiſe which is onelyonly comely in their mouthes, Therefore let the redeemed of the Lord praiſe him, and be thankful to him.

Queſt. How ſhould they expreſs and prove their Thankfulneſs?

Anſ. Firſt, In the hatred and forſaking of all ſin.

Secondly, In the practice of all holy duties, and good works.

Firſt, In the hatred and forſaking of all ſin (at leaſt,1. Thankfulneſs ſhew'd by forſaking ſin. in regard of the Dominion of it) And why ſo? Becauſe by Sin

1. A man diſhonours the Donor of this great Gift.

2. He wrongs his own Soul.

1. He diſhonours the Donor execedingly: Rom. 2.24.Sin diſhonors God. The Name of God is blaſphemed and diſhonoured among the Gentiles through you; You, for ſuch as you, who have received ſo much Light, and ſo much Mercy from God, to walk thus, O what a ſhame is it, for you thus to diſhonour God! God loves you ſo dearly, that he hath kept p. 394nothing from you (no, not heaven it ſelf) I ſay, he hath kept nothing from you, but his own glory: And will you be ſo unthankful, as to rob him of that by your ſinful carriage? A gracious Soul, when he is tempted to ſin, and thereby to commit Spiritual Adultery againſt God, and to ſtain his Glory; ſhould anſwer, as Joſeph did, Gen. 39.8, 9. My Lord and Maſter hath committed all that he hath to my hand, there is none greater in all the houſe than I; neither hath he kept any thing back from me, but thee, becauſe thou art dear to him; (Gods glory is dear to him, as the woman who is the glory of the man is dear to him) how then can I do this great wickedneſs, and ſin againſt God? It was a great ſin in Abſalom, 2 Sam. 15. when David had received him into favour, after his three months baniſhment, and upwards, and he was now declared his Reconciled Childe, and Heir Apparent to the Kingdom, in due time; I ſay, it was a great ſin in him, in ſtead of being thankful to his Father, that he ſhould preſently prepare himſelf, Horſes and Chariots, and a ſtrong Guard, endevouring to ſteal away the hearts of the men of Iſrael, and his Crown alſo from his Father, both at once. And ſurely, it is a great expreſſion of unthankfulneſs in any, after God hath once received them into favour, and by Faith aſſured them of Eternal Life, for ſuch to return again to folly, and walk croſsly, and to rob God of the Crown of his Glory by their ſins. God took it very unkindly at Davids hands, that he of all other men ſhould ſo diſhonour God, after he had beſtowed a Temporal Kingdom upon him, 2 Sam. 12.7. Thus ſaith the Lord God of Iſrael, I anointed thee King over Iſrael, and I delivered thee out of the hand of Saul, and I gave thee thy Maſters houſe, and thy Maſters wives into thy boſom, and gave thee the houſe of Iſrael, and of Judah; and if that had been too little, I would moreover have given thee ſuch and ſuch things: Wherefore haſt thou deſpiſed the Commandment of the Lord, to do evil in his ſight? As if p. 395the Lord ſhould ſay, O David, doſt thou uſe me thus? Did I ever deſerve this at thy hand? Is this thy kindneſs to thy friend? And if the Lord took it ſo unkindly from Davids hands, becauſe he had beſtowed a Temporal Kingdome upon him; how much more unkindely may God take it from your hands, whom by the grace of Faith he hath aſſured of an Eternal Kingdom? Deut. 32.6. Do ye thus requite the Lord, ah fooliſh people, and unwiſe? Is not he thy Father that hath bought thee, &c? And is it not he that hath bought Heaven it ſelf for thee, and wilt thou thus diſhonour him by thy ſins. By Sin a man diſhonours the Donor of this great Gift.

And ſecondly, He wrongs his own Soul: for,Sin wrongs the Soul. he blots the Evidence or Conveyance which God hath given him, to aſſure him of this heavenly Kingdom. What ſayes Chriſt, Luk. 10.20. Rejoyce, that your Names are written in Heaven, or in the Book of Life. Firſt, that you know this, that you have this Evidence; God hath a threefold Book:

1. Of Providence: God hath a threefold Book.which is Gods Fore-knowledge and Diſpoſing all things in the world. Of this David ſpeaks, Pſal. 139.16. Thine eyes did ſee my ſubſtance yet being imperfect, and in thy book (firſt in the Book of Providence) were all my members written.

2 A Book of Mens Works and Ways, Rev. 20.12. And I ſaw the dead ſmall and great ſtand before the Lord, and the Books were opened, and the dead were judged out of thoſe things which were written in the Books, according to their Works.

The third is the Book of Mens Ends and Rewards, which is called, The Book of Life, Dan. 12.1. At that time thy people ſhall be ſaved, every one that ſhall be found written in the Book. Now this Book is either in the Original, which is Gods Calendar of ſuch as are appointed to Life and Salvation in his own Fore-knowledge and Decree: for, The Lord knoweth who are his, 2 Tim. 2.19. p. 396Or elſe the Counterpane of it, in the Hearts and Conſciences of ſuch as do believe: 1 Joh 5.10. He that believeth, hath the witneſs in himſelf. Now howſoever it is true, He that is once written in Gods Book of Life, (if we take it for Gods Fore-knowledge and Decree) can never be blotted out again; (The foundation of God ſtands ſure) yet, if we take it for that Witneſs that is written in the Heart and Conſcience, it may be much blotted and blurred, and obſcured by our wilful ſinning againſt God. It is true, God will ſpeak peace and pardon to his people, but let them not turn again to folly. For if they do, though they loſe not their pardon, yet they may loſe their peace; ſo far, that they ſhall not be able to reade their Pardon or their Aſſurance for Heaven. Therefore ſuch a man, as he diſhonours the Giver: ſo he ſins againſt his own Soul. Therefore let him declare his Thankfulneſs by the hating and forſaking all ſin.

And,

Thankfulneſs to be ſhewn by performance of all duties.Secondly, By the Practice of all holy Duties and good Works. If God be ſo abundant in Reward (to aſſure us by Faith of Eternal Life) it calls upon us very ſtrongly to be ſo much the more abundant in our work. It is the Apoſtles Argument, 1 Cor. 15. laſt, (having diſcours'd at large of the glorious condition of Gods People after the Reſurrection) Therefore my beloved Brethren, be ye ſtedfaſt, unmoveable, always abounding in the work of the Lord, foraſmuch as you know, that your labour is not in vain in the Lord. O that we would oft conſider, there is an Eternity for Reward, but a ſhort time for work! and when the time of this Life is once paſt, there is not a ſecond opportunity, there is no returning back again, there is no doing of any thing in the Grave: Therefore let us work,Joh. 9.4.John 9:4 while we have the light of Life; the night of death comes, wherein no man can work; no man can then believe, or repent, or bring forth the fruits of repentance: There is no repentance in Hell to any purpoſe; and if we p. 397repent of any thing in heaven, it ſhall be of this, that we did God no more and no better ſervice upon earth. And therefore ſo oft as we caſt an eye upon the Eternity of Reward, and the ſhort time of our work, let us beſtir our ſelves in our places. Take the counſel of the Wiſe man, Eccleſ 9.10. Whatſoever thy hand findeth to do, (either for God, or for the Church of God, or for thy own Soul) do it with all thy might; for there is no work, nor device, nor knowledge, nor Wiſdom in the grave, whither thou art going: He that thinks ſeriouſly of his Eternal condition after death, cannot be an unprofitable Servant in his life.

And ſo much for the ſeventh Particular, what Manner of Life the Juſt lives by Faith. All that is worth the Name of Life, Natural, Spiritual, and Eternal Life: Faith is the Key that opens to us the Kingdom of Heaven: So ſays Calvin in his third Sermon on Gen. 15, 6.