The fading of the flesh and flourishing of faith, or, One cast for eternity with the only way to throw it vvell : as also the gracious persons incomparable portion / by George Swinnock ...

PSALM. 73 26.

My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.

CHAP. I. The Preface, Division of the Psalm, and cohe∣rence of the Text.

THe Holy Scriptures are famous above all other Writings for their Verity. The Works and Books of men are like their Bodies, liable to many Weak∣nesses. After their most correct Editi∣on there may frequently be found more Errata's in the Copy then in the Press. But the Word of God is like himself, Full, without all im∣perfection;

and faithful, without all Falshood or cor∣ruption. Its Author is the God of Truth, for whom its impossible to lie, and therefore its matter must needs be the Word of Truth. Thy Law is the Truth, 2 Pet. 1.21. Tit. 1.2. Psal. 119.142.

Among all the Books of Scripture the Psalms of David are famous for Variety: Other Books are ei∣ther Historical, Doctrinal or Prophetical; the Book of Psalms is all.* 1.1 It describeth some histories of the Church, foretelleth the passion and resurrection of Christ, and declareth the duty of a Christian. The Psalms,* 1.2 saith Gerrhard, are a jewel made up of the gold of doctrine, of the pearl of comfort, and of the gems of Prayer. Basil saith, It is a common shop of remedies,* 1.3 a compendium of all Divinity, a storehouse of excellent Doctrine for all persons, and in all con∣ditions.

In this Seventy third Psalm we may consider,

• 1. the Title to it.
• 2. The Substance of it.

* 1.4Its Title is, A Psalm of Asaph, or a Psalm for Asaph, saith Ainsworth. The original bearing both, causeth som difference among Expositors, whether Asaph were the Penman of it, or only the Musician to whom it was directed to be set and sung with the voyce or in∣strument. That Asaph was a Prophet or Seer is plain, 2 Chron. 29.30. As also that he was a Singer, 1 Chron. 15.19. Mollerus thinketh Asaph the compiler of it. Calvin judgeth David. The matter is not much, for

whosoever of the two were the pen, the Spirit of God, which is called the finger of God, guided it, and wrote the Psalm.

For the substance of the Psalm, it containeth the Godly mans Tryal in the former part of it, and his Triumph in the latter part of it. We have

First, The grievous conflict between the flesh and the Spirit, to the 15 vers.

Secondly, The glorious conquest of the Spirit over the flesh, to the end.

In the beginning of the Psalm he ingeniously point∣eth at those rocks against which he was like to have split his soul.

In the middle, he candidly confesseth his igno∣rance and folly to have been the chiefest foundation of his fault.

In the conclusion, he gratefully kisseth that hand which led him out of the labyrinth.

Or we may observe,

First, The cause of his distemper.

Secondly, The cure of it.

Thirdly, The Psalmists carriage after it.

His disease was Envy, The Psalmist was much troubled with the Frets, I was envious at the foolish. vers. 3.

First, The Cause of it, When I saw the prosperity of the wicked, ver. 3. His heart was pained, because prophane men prospered. That weeds which cum∣bered the ground, should be watered so plentifully, and grow so exceedingly, when good corn was so thin and lean: That the Lion and Raven, those unclean creatures, should be spared, when the in∣nocent Lamb and Dove were sacrificed: That the

wicked should flourish like the Bay-tree, enjoy a con∣stant Spring and Summer, be fresh and green all the year, though without fruit; when Saints like good Apple-trees had their Autumn and Winter; this touched the good man to the quick; his sore eyes could not behold the glorious sunshine of their pro∣sperity without much pain.

The Heathen have from the flourishing of such unholy persons flatly denied all providence. Dioge∣nes the Cynick, seeing Harpalus a vicious fellow in∣creasing in wealth, whilst he wallowed in wicked∣ness, said, That the Gods took no care how things were carried here below. The Athenians upon the defeat and death of their honest General Nicias in Sicily, concluded, That the divine Powers were wholly regard∣less of humane affairs. And not onely these blind Heathen who walked in the night of darkness, but even Saints themselves, who were able to see afar off, and who pondered the paths of their feet, have stumbled at this stone, Jer. 12.1, 2. Hab: 1.13.

Secondly, The Cure of his distemper; his disease was bad eyes: An envious eye is an evil eye; Why is thine eye evil because mine is good, Matth. 20.15. His remedy was this, His eyes were anointed with some Eye-salve out of the Sanctuary which helped them. He saw the end of wicked mens prospe∣rity, to be no less then endless misery; that they did but like Malefactors, go up the ladder above others, to be turned off and executed; and this sa∣tisfied him.

The Heathen as they ascribe the subject of the disease to many causes (some Naturalists to the prin∣ciples

of Generation and corruption; the Stoicks to the necessary connexion of second causes; the Astro∣logers to the motion and influence of the stars, under∣taking to shew us the very Houses of Prosperity and Adversity; the wiser sort of those Pagans, though also their foolish hearts were darkned, to the will of Jupiter, who had his vessels of good and bad things by him, out of which he gave to all persons ac∣cording to his pleasure) so also they prescribe for its removal many cures; though generally their me∣dicines like weak lenitives did only move and stir, not remove or purge away the distemper: Their re¦ceits were all of Kitchin Physick, such as grew in Na∣tures Garden, when those drugs which do work the cure must be fetcht from far.* 1.5 I confess the Master of Moral Philosophy (whom I most admire of all Heathen) seemeth to harp upon the same string with the Psal∣mist, Those (saith he) whom God approveth and loveth he exerciseth and afflicteth: Those whom he seemeth to spare; he reserveth for future sufferings. But an or∣dinary capacity may perceive by the Treatise (though there be many excellent things in it) how far the Moralist came short of Christianity. It is al∣so without question that his sight was not so good as to look into the other world, and there to see the eternal pains of the evil, and pleasures of the good, which vision did allay the storm in the Prophets spi∣rit. He tells us indeed that vicious persons are not dismist, only their punishment is delayed; but to him this life was the time, and this world the place of their execution.

That which did asswage those boistrous Waves, which threatned to swallow up the soul of the Psal∣mist;

was the different conclusion of the Saints and sinners conversations. By faith he foresaw that the whole life of a wicked man was but a Tragedy; though its beginning might be chearful, yet its ending would be mournful; though their power were great on Earth for a time, yet their portion should be in the lowest Hell to eternity, Ʋntil I went into the Sanctu∣ary of God, then understood I their end. Surely thou didst set them in slippery places: thou castest them down into destruction. How are they brought into desola∣tion as in a Moment, they were utterly consumed with terrors, v. 17, 18, 19. They are but exalted as the Shell Fish by the Eagle (according to the Naturalists) to be thrown down on some Rock and devoured. Their most glorious prosperity is but like a Rainbow, which sheweth it self for a little time in all its gaudy colours and then vanisheth. The Turks considering the unhappy end of their Visiers, use this Proverb, He that is in the greatest Office, is but a statue of Glass. Wicked men walk on Glass or Ice (thou hast set them in slippery places) on a sudden their feet slip, they fall and break their Necks; Oh the sad reckoning which they must have after all their mer∣ry meetings; Though their sweet morsels go down pleasantly here, yet they will rise in their Stomacks hereafter.

The holy Prophet saw also that Saints after their short storm, should enjoy an everlasting calm; Thou shalt guide me by thy counsel, and afterwards receive me to glory, v. 24. As the Pillar of fire by Night, and cloud by Day, thou wilt march before, and direct me through the Wilderness of this World, till I come to Canaan.

Thirdly, His Carriage after it.

1. In an holy Apostrophe or conversion to God. Whom have I in Heaven but thee, and there is none on Earth that I desire besides thee. What though ungodly persons abound in sensual pleasures, yet I have infinitely the better portion. They have the streams which run pleasantly for a season, but will shortly be scorcht up; but I have the Fountain which runneth over and runneth ever. If they like Grashoppers skipping up and down on earth, have their Notes, what Tune may I sing who am mount∣ing up to Heaven, and enjoy him who is unspeakably more desirable then any thing, yea then all things either in Heaven or earth!

CHAP. II. The Interpretation of the Text, and the Doctrine, That mans flesh will fail him.

IN an Heavenly position concerning his happiness in God, my flesh and my heart faileth me, but God is the strength of my heart and my portion for ever.

In reference to which I shall

First, Open the Terms,

Secondly, Divide the Text,

Thirdly, Raise the Doctrinal truths.

* 1.6My flesh and my heart faileth me.] Some take the Words in a spiritual, others in a civil, others in a natural sense. Amongst them who take it in a spiri∣tual sense, some Expositors take it in an evil, others in a good sense.

* 1.7They who take the expression in a bad sense, take it to be a confession of his former sin, and to have relation to the Combat, (mentioned in the beginning of the Psalm) between the flesh and the spirit, as if he had said. I was so surfeited with self conceitedness, that I presumed to araign divine actions, at the bar of humane reason; and to judge the stick under Water crooked, by the eye of my sense, when indeed it was streight; but now I see that flesh is no fit Judge in matters of faith, that neither my flesh nor heart can determine rightly of Gods dispensations, nor hold out uprightly under Sa∣tans temptations; for if God had not supported me, my flesh had utterly supplanted me. My flesh and my heart faileth me, but God is the strength of my heart. Flesh is sometime taken for corrupt nature, Gal. 5.13. First, because tis propagated by the flesh, John 3.6. Secondly, because tis executed by the flesh, Rom. 7.25. Thirdly, because corruption is nourished, strengthned, and increased by the flesh, 1 Joh. 2.16.

They who take the words in a good sense, do not make them look back so far as to the beginning of the Psalm, but onely to the Neighbour verse. The Prophet (say they) having passionately fixt his heart on God as the most amiable object in Hea∣ven and earth, (v. 25.) was transported therewith so excessively, and carried out in holy sallies, after

him so vehemently, that he was ready to sink and swoon away; his spirits were ready to expire through the exuberancy of his love to, and longings after the blessed God. The weak cask of his body was ready to break, and not able to hold that strong and spiritual wine; My flesh and my heart faileth me. I am so ravished with delight in, and so enlarged in de∣sires after this infinitely beautiful object, that there is no more spirit in me; I am sick, yea if God should not ap∣pear, the strength of my heart, should die for love.

2. They who expound the words in a civil sence, (as I may say) affirm the sentence to refer to the Psal∣mist sufferings.

He had a good rod instead of a good piece of bread for his breakfast every morning, and the table was covered with sackcloth, and furnished with the same bitter herbs both at Dinner and Supper; For all the day long have I been plagued, and chastened every morn∣ing, vers. 14.* 1.8 Now the weight of this burden was so great, pressing his body, and oppressing his mind, that without an Almighty power it had broke his back, His flesh and his heart failed him.

3. Others take the words in a natural sence, as if the Prophet did neither intend by them his fault,* 1.9 as some who take them in a spiritual sence; nor his fear, as those who take them in a civil sence; but one∣ly his frailty; as if he had said, My moysture consu∣meth, my strength abateth, my flesh falleth, my heart faileth, or at least ere long my breath will be corrupt, my days extinct, and the grave ready for me; how happy am I therefore in having God for the strength of my heart.* 1.10 Ainsworth reads the words, Wholly consumed is my heart and my flesh.

I shall take the words in this sense, as being most sutable to this occasion.

So far the Thesis, now to the Antithesis.

* 1.11But God is the strength of my heart] Though my flesh fail me, the Father of spirits doth not fail me, when I am sinking he will put under his everlasting arm to save me.

The Seventy read it, But God is the God of my heart; because God is all strength: God in the heart is the strength of the heart.

* 1.12The Hebrew carrieth it, But God is the rock of my heart, e. i. A sure, strong and immovable foundation to build upon. Though the winds may blow, and the waves beat, when the storm of death cometh yet I need not fear that the house of my heart will fall, for its built on a sure foundation. God is the rock of my heart. The strongest child that God hath is not able to stand alone; like the Hop or Ivy, he must have some∣what to support him, or he is presently on the ground. Of all seasons, the Christian hath most need of succour at his dying hour, then he must take his leave of all his comforts on earth, and then he shall be sure of the sharpest conflicts from Hell, and therefore its impossible he should hold out without extraordinary help from Heaven. But the Psalmist had armour of proof ready wherewith to en∣counter his last enemy. As weak and fearful a child as he was, he durst venture a walk in the dark en∣try of death, having his Father by the hand: Though I walk in the valley of the shadow of death, I will fear none ill; for thou art with me. Psa. 23. Though at the troubles of my life, and my tryal at death, my heart is ready to fail me, yet I have a strong

cordial which will chear me in my saddest condition, God is the strength of my heart.

And my portion, Its a Metaphor taken from the ancient custome among the Jews, of dividing in∣heritances, whereby every one had his allotted portion, as if he had said, God is not onely my Rock to defend me from those tempests which assault me, and thereby my freedom from evil; but he is also my portion to supply my necessities, and to give me the fruition of all good. Others indeed have their parts on this side the land of promise, but the Author of all portions, is the matter of my portion; my portion doth not lie in the Rubbish and lumbar as theirs doth, whose portion is in this life, be they never so large, but my portion containeth him, whom the Heavens, and Heaven of Heavens can never contain. God is the strength of my heart and my portion for ever; Not for a Year, or an age, or a million of ages, but for eternity; Though others portions, like Roses, the fuller they blow, the sooner they shed, they are worsted often by their pride, and wasted through their prodigality, that at last they come to want,* 1.13 and surely death always rents their persons and portions a∣sunder, yet my portion will be ever ful without diminution, and first without alteration this God will be my God for ever and ever, my guide and aid unto death; nay Death which dissolveth so many bonds, and untieth such close knots, shall never part me and my portion, but give me a perfect and everlasting possession of it.

The words branch themselves into these two parts.* 1.14

First, The Psalmist Complaint, My flesh and my heart faileth me.

Secondly, His Comfort, but God is the strength of my heart and my portion for ever.

Or we may take notice in them,

1. Of the Frailty of his Flesh; My flesh and my heart faileth me.

2. Of the Flourishing of his Faith; But God is the strength of my heart, and my portion for ever.

According to the two parts of the Text, I shall draw forth two Doctrinal truths.

[Doct. 1] 1. Doct. That Mans flesh will fail him.

The highest, the holiest mans heart will not ever hold out. The Prophet was great and gracious, yet his flesh failed him.

[Doct. 2] 2. Doct. That its the comfort of a Christian, in his saddest condition, that God is his por∣tion.

This was the strong water which kept the Psal∣mist from fainting when his flesh and heart failed him.

I begin with the first.

* 1.15That mans flesh will fail him. Those whose spi∣rits are noble, will find their flesh but brittle. The Psalmist was great, yet death made little, yea nothing

of him, like the Duke of Parma's sword, it makes no difference between great and small; this Cannon hits the great Commanders as well as the Common Souldiers; like a violent Wind it plucks up by the roots, not onely low Trees, but also tall Ceders; They who lye in beds of Ivory, must lye down in beds of earth; Some Letters are set out very gaudily with large flourishes, but they are but Ink as the other; Some men have great Titles, Worshipful, Right Worshipful, Honourable, Right Honourable, but they signifie no more with Death then other men, they are but moving earth, and dying dust as ordinary men are; Worship, Honour, Excellency, Highness, Majesty, must all do homage to the Scepter of this King of Terrors. When Constantius entred in triumph unto Rome, and had along time stood admiring the Gates, Arches, Tur∣rets, Temples, Theaters, and other magnificent Edifices of the City, at last he ask'd Hormisda what he thought of the place. I take no pleasure in it at all, saith Hormisda, for I see the end of this City will be the same with all her Predecessors. What he spake of places, is as true of persons, though men may admire them for a while, yet the state∣liest and most curious buildings of their bodies, will fall to the ground as their Ancestors have done before them, Job. 3.15 This storm will beat on the Princes Court, as much as on the Peasants Cot∣tage, What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah, Psal. 89.48. The interrogation is a strong negation. The Prophet challengeth the whole World to find out a person that can

procure a protection against Deaths Arrest.

The Psalmist was gracious, yet grace gave way to nature, death will like hail and rain fall on the best gardens as well as the wide wilderness; The Wheat is cut down and carried into the Barn, as well as the Tares. A godly man is free from the sting, but not from the stroke, from the curse, but not from the Cross of death. Holy Hezekiah could beg his own life for a few years, but could not compound for his death, he did obtain a reprieve, (for fif∣teen years) but not a pardon, the best fruit will perish because it is wormeaten: The gold and the dross (the good and the bad) go both into this fire, the former to be refined, the latter to be consumed. The whole World is a charnel house, and the seve∣ral inhabitants thereof so many walking carcasses. The voice said Cry, and he said what shall I cry. All flesh is grass, and all the goodliness thereof as the flower of the field. The grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it, surely the people is grass, Isa. 40.6.7. The words speaks mans mortality; He is grass, withering grass, a flower, a fading flower; Secondly, Its cer∣tainty, the voice said cry. The Prophet had a charge in a Vision given him, to proclaim so much from God to his people, surely the people is grass. Thirdly, the Ʋniversality, the flesh of Kings and Counsellors, the flesh of Saints and Martyrs, the flesh of high and low, rich and poor, All flesh is grass. Man is sometimes compared to the flower for its beauty, but here for its frailty, a flower will quickly fade, if it be not cut down by an in∣strument of Iron, nor cropt by the hand, yet

the gentle breath of Wind quickly bloweth off its beauty; Besides, an Expositer observeth, tis to the flower of the field, not of the garden; flowers of the garden have more shelter and are better lookt to, then flowers of the field; these are more open to hard weather, and more liable to be pluckt up or trod down. Naturalists tell us of a Flower called Ephemeron,* 1.16 because it lasteth but a day. Man is such a Flower, his life is but a day, whither longer or shorter, a Sum∣mers or a Winters day; how quickly do the shadows of the Evening stretch themselves up∣on him and make it night with him? Pliny speaks of a Golden Vine which never withereth. The bodies of Saints shall be such hereafter, but at present the best Hearbs wither as well as the worst Weeds. Neither the Dignity of a Prince, nor the Piety of a Prophet, can excuse from enrting the List with this Enemy. Against this Arrest there is no Bail.

CHAP. III. The Reasons of the Doctrine, Mans Corruptibi∣lity, Gods fidelity, and Mans Apostacy from God.

* 1.17I Shall onely lay down in the explication of the point two or three Reasons, and then proceed to that which will be practical.

* 1.18The first ground of the Doctrine is, the corrupti∣bility of mans body; Its called in Scripture an house of clay, Job 4.18. and an earthly Tabernacle, 2 Cor. 5.1. The body of man at best is but a clod of clay, curiously moulded and made up. The Greek Proverb hath a truth in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Man is but an ear∣then Vessel. Some indeed are more painted then others in regard of dignity, and place; others are stron∣ger Vessels then the rest, in regard of purity of constitution,* 1.19 but all are earthen, Surely every man at his best estate is altogether vanity, Psa. 39. All Adam, is all Abel, Man, nay every man, when most high in regard of his hopes, and most firm in regard of his foundation, is even then the next door to, and but one remove from corrupti∣on. What the great Apostle said in a proper, every one may say in a common sense, I die daily. We car∣ry our bane every moment about us. The very food which preserveth our lives, leaves that be hind it, which will force our deaths. Its holden

for certain (saith one) that in two Years space,* 1.20 there are in the body of man, as many ill humours ingen∣dred, as a Vessel of a hundred ounces will contain.* 1.21 Against some, these enemies appear in the open field, often skirmishing with them, but against all others they lye in ambush, and wait for an op∣portunity to fall on and destroy them. In the best timbered body they are but like fire raked under the ashes, and reserved to another day when they will flame out and burn it down. We are all like the Apples of Sodom, quae contacta cinerescunt,* 1.22 which being touched crumble into dust, or as the Spawn of Locusts, which being handled dissolveth,* 1.23 according to the Philosopher. God needs not bring out his great Artillery to batter down the building of mans body, a small touch will tumble it down; nay its every moment decaying, and will at last fall of it self; There is rottenness at the core of the fairest fruits, Our flesh is no match for the Father of spirits. An ordinary Besome will sweep down the Spiders Web. Though it hath accurate weavings, and much curiosity, yet it hath nostability. As it was with the Gourd of Jonah, so it is with the Children of men, we breed and feed those Worms which will devour and destroy us. Every Mans passing Bell hangs in his own Stee∣ple.

The second Reason is, Gods fidelity.* 1.24 The righte∣ous and gracious God hath threatned eternal pains to the wicked, as the wages of their sins; and hath promised endless pleasures to the godly, as the re∣ward of Christs sufferings; now the place of pay∣ment where these threatnings and promises shall be

accomplished, is the other world, to which death is the passage. Man dieth that Gods Word may live, and falleth to the earth, that Gods Truth might stand.

Sin, though it be finite in regard of the subject, as being the act of a limited creature;* 1.25 yet its infi∣nite in regard of the Object, as being committed against a boundless Creator; therefore its punished with the absence of all good, which is an infinite loss; and the presence of all evill, which is infinite in du∣ration, though not in intension, because of the in∣capability of the sinner. The infernal pit is the place of those punishments, into which by the ladder of death men descend, Matth. 7.23. and 25.41. Mark 9.49. Death is but the sinners trap door into Hell. The English capital malefactors when cast are carried into a Dungeon, and from thence to the Gallows. Ungodly men being cast by the Law of God, and not suing out their pardon from the Go∣spel (which is an office set up for that purpose) do go through the Dungeon of death, to the place of their dreadful and everlasting execution.

God hath also engaged to bestow on the mem∣bers of Christ, an incomparable and unchangeable Crown; It is your Fathers pleasure to give you a Kingdom; but Death is the young Prophet that anointeth them to it, and giveth them actual possession of it. They must put off their rags of mortality, that they may put on their robes of glo∣ry, It is in the night of Death that Saints go to their blessed and eternal rest. The corn must first die before it can spring up fresh and green; Is∣rael must die in Egypt before he can be carried into Canaan. There is no entrance into Paradise but un∣der

the flaming sword of this Angel Death, that stand∣eth at the gate. The soul must be delivered out of the prison of the body, that it may enjoy the glo∣rious liberty of the sons of God. This bird of Pa∣radise will never sing merrily, nor warble out the praises of its Maker in a perfect manner, till it be free∣ed from this cage.

The sinner dieth, that according to Gods word he might receive the bitter fruits of his evil ways. Death is to him as the gate through which con∣demned and piacular persons pass to their deserved destruction. The Saint dieth that according to Gods promise he may enjoy the purchased possession. Death to him, is as the dirty lane through which Chrysostom passed to a feast, a dark short way through which he goeth to the marriage Supper of the Lamb. His body is mortal, that his sins and sufferings might not be immortal.

The third Ground of the point,* 1.26 may be Mans apostacy from God; Death broke in upon man by reason of mans breaking the commands of God. We had never fallen to dust, if we had not fallen from our duties. Sickness had never seised on our bo∣dies, if sin had not first seized on our souls.* 1.27

The Pelagians and Socinians say, That death is not a consequent of sin, but a condition of nature. The blasphemous Jews tell us, that Adam and his poste∣rity were therefore condemned to dye, because there was one to come out of his loyns who would make himself a God, meaning Christ; but the God of truth hath resolved the genealogy of death into an∣other cause, even the first Adams aspiring to be like God, and ambition to cut off the entail, and hold

onely from himself, Gen. 3.15. Rom. 5.12. As a Le∣thargy in the head diffuseth universal malignity through the whole body, and thereby corrupteth and destroyeth it:* 1.28 The apple which Adam did eat was poisoned, which entred into his bowels and be∣ing; the venome of it is transmitted all along like Gehazi's leprosie to his seed. Some tell us that he would often turn his face toward the Garden of Eden and weep, reflecting upon what he had done. Sure I am, it was not without cause, for we all got the in∣fection from him, and by him it is that the whole world is tainted and turned into a pest-house. What∣soever delight he had in the act, there was death in the end.

* 1.29It seemeth unquestionable, that man in his estate of innocency had a conditional, though not an abso∣lute immortality. Tis true, he was mortal, ratione corporis, being a compound of corruptible Elements; but immortal, ratione foederis, being free from the Law of death by vertue of the covenant. As be∣fore he fell he had a posse non peccare, a possibility not to have sinned, but since a non posse non pec∣care, a necessity of sinning; So in his estate of pu∣rity he had a possibility of not dying, but in his estate of Apostacy, a necessity of it. If he had stood, he should, like Enoch, have been translated that he should not see death; he should have en∣tred into his Fathers house, but not have walkt thither through the dark entry of death.

* 1.30The flesh faileth us, because sin hath defiled it. Mans flesh at first was fly-blown with pride, and is ever since liable to putrefaction. Sin is therefore called a body of death, because it causeth the death

of the body. When one asked who set up the state∣ly Edifices in Rome; it was answered, The sins of Germany (meaning the money which the Popes A∣gents received for Pardons granted to the Germans) If it be demanded, Who pulleth down the goodly building of mans body; it may be answered, The sins of man. It is sin which turneth such costly curi∣ous houses into confused ruinous heaps. Draco the Lawgiver, appointed death the punishment of every offence (for which cause his Laws are said to be writ∣ten in blood) and being demanded the reason, he gave this answer, that though when crimes were un∣equal, he seemed to be unjust in making all equal in punishment, yet herein his justice appeared, that the least breach of the Law deserved death. The light of Nature taught them, that those that sin are wor∣thy to die, Rom. 1.32. The estate of all sinners lyeth in the valley of the shadow of death. Wheresoever sin hath but a finger, death will have a hand: Sin though never committed, but onely imputed, did put to death the very Lord of life. It is like that wilde Caprificus, which if it get but rooting, though in the substance of a stone in the wall, it will break it a∣sunder.

CHAP. IIII. First Ʋse, discovering the folly of them that mind the flesh chiefly.

* 1.31HAving laid down these reasons in the Doctri∣nal part of my discourse, I shall now speak to that which is practical. The truth may be useful both by way of Information and Exhortation.

First, by way of Information. If our flesh will fail us, what fools are they whose whole contrivance is to feed and please the flesh. We laugh at the vanity and folly of Children, when we see them very busie and taking much paines to make up an house of Cards, or pies of Dirt. The greatest part of men are but Children of larger dimensions, and are indeed more foolish, because they ought to be more wise; What is their main work but to make provision for the flesh? to provide fuel enough for the fire of its covetousness, and pleasant Water enough for the Leviathan of its voluptuousness, and air enough for the Camelion of Ambition, as if God had no other design in sending them into the World, but that they might be Cooks to dress their bodies as well as possibly might be for the Wormes. All their care is, What shall we Eat? and what shall we drink? and wherewith shall we be cloathed? and how shall we do to live in these dear and hard times? as ver∣mine in Dung-hills, they live and feed on such

filth, never once asking their souls in earnest, What wilt thou do for the bread which came down from Heaven, and how wilt thou do to put on the Robes of Christs righteousness, that thy nakedness may not appear to thy shame, and O what wilt thou do to be saved, to live eternally. These things are not in all their thoughts. Like Flies they are over∣come with the spirits of Wine, and nourished with froth; Its enough they think, if when they come to dye, they bequeath their souls to God in their Wills, (though its a thousand to one if those wills be proved in Heaven, I can tell them of unanswe∣rable caveats, which the Judges Son will put in against them) and therefore their whole lives must be devoted to the service of their bodies, like dy∣ing men they smel of earth, and carry its com∣plexion in their very countenances; If a man that had two houses in his possession, one whereof was his own free-hold for ever, and the other his Land-Lords, which he agreed to leave at an hours warn∣ing; should neglect his own house, let all things there run to rack and ruine, but night and day be men∣ding and adorning his Land-Lords House, as if he could never be at cost enough; or make it neat enough; would not every one condemn this man for a fool or a mad man? Truly this is the very case of most men. The soul in the body is a tenant in domo aliena saith the Oratour.* 1.32 The body is our house of clay, in which we are Tenants at anothers will, we may be turned out of its Doors without so much as an hours warning; the soul is our own everlasting possession, yet generally the immortal spirit is slighted, no time taken for a serious view of its

wants, no cost laid out for its supply, as if it were an indifferent thing, whither it swim or sink for ever; when men are always plotting and studi∣ing to gratifie and please their fading flesh. O this is one of the dolefullest sights which eyes can be∣hold, the servant to ride on horse-back, and the Prince to go on foot; the sensitive appetite to be the grave of Religion, and the Dungeon of Reason.* 1.33 It is reported of a certain Philosopher, that dying he bequeathed a great sum of money to him that should be found most foolish: His Ex∣ecutor in pursuance of his will, travelled up and down, to find out one that excelled others in fol∣ly, and so might challenge the legacy; at last he came to Rome, where a Consul abusing his office was adjudged to death, and another (suing for the place) chosen, who chearfully took it upon him, to this man he delivered the money, telling him; That he was the most foolish man in the World, who seeing the miserable end of his Predecessor, was nothing therewith discouraged, but joyfully succeeded him in his Office. How much do most titular Christians re∣semble this foolish Consul, they see in the World their sensual Companions, like sheep as they are feeding in their fleshly pastures, culled out by death, and called away from them; nay, they may see in the Word (if they will beleive God himself) the block on which they are laid by that bloody Butcher Satan, the Knife with which they are stuck, and which he runs up to the very Haft in the throat of their pre∣cious souls; the heavy curse of the law, and the infinite wrath of the Lord, which they must undergo for ever, and yet they are therewith not the least

affrighted, but merrily follow them to the place of endless mourning.

Reader, If thou art one of these flesh-pots of Egypt; What folly and madness art thou guilty of? Is not thy spirit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.34 an Heavenly plant, the immediate workmanship of the glorious God, and thy flesh like the first Adam of the earth Earthy, and art thou not a fool to prefer Dirt before that which is divine? Is not thy spi∣rit the impress and Image of God himself, in its immortality, noble faculties, and capacity of ho∣nouring, and enjoying his infinite Majesty; and thy body the resemblance of beasts, nay, in many things inferior to them, and art thou not unwise in esteeming that which is brutish, above that which is the Picture of Gods own perfections? Again, is not the well-being of thy body, invol∣ved in the welfare of thy soul? As really as the branches depend on the root for its flourishing, thy body dependeth on thy soul for its salvation, how mad art thou therefore to let the Vessel sink, and yet presume to preserve the Passenger that sayleth in it. Once more, shall not the life of thy spirit run parallel with the life of God himself, and the line of eternity? and hath not God himself told thee, that thy flesh will fail thee? dost thou not find it now and then tottering, and as it were telling thee that it must drop down? and art not thou a fool in grain, a fool in the highest degree, to place all thy happiness for ever, to set all thy stress & weight for thine unchangeable estate on this rotten bough which will certainly break under thee, when thou mightest have sure footing, and lay up a good

Foundation by an hearty regarding thine Heaven-born soul; O consider it, and give conscience leave to call thee fool once, that thou mayst be wise for ever. Attilus King of Swethland made a Dog King of the Danes, in revenge of some injuries recei∣ved from them. What wrong hath thy soul done thee, that to be revenged on it, and to spight it to purpose, thou makest its slave its Soveraign, that part by which thou art kin to the beasts, its Lord and King.

The truth is, were not men drowned in sensuality (as he whom Seneca speaketh of; that knew not whi∣ther he stood or sat, till his slave told him,) and their consciences seared and made sensless by them (as young Gallants being arrested for debt, make the Serjeants drunk, and thereby escape at present) it would be impossible for men to live thus after the flesh. But as some cunning theives, if there be a Mastiff belonging to the house which they intend to Rob, give it some morsels which will keep it from barking, that so they may steal the Inhabi∣tants Wealth, and they not have the least war∣ning either to hinder or recover it. So the Devil hath an art to make mens consciences dumb, whilst he robs them of their inestimable souls; poor, foolish creatures they are lazing on their beds of carnal security, and delighting themselves in their dreams of lying vanities, and in the interim he rifleth their houses and taketh away all that is of any value. Yet as fast as conscience is now asleep, twill short∣ly awake, as the Jaylor at midnight, and then what fears and frights will possess them? Ah how clearly will they see their folly, in sowing to the flesh,

and trusting to that which was never true to any! then they will roar out, If we had served our spirits, as faithfully as we have served our flesh, they would not have failed us thus.

When Pausanias desired Simonides, to give him some grave Apothegm, by which he might appre∣hend his great wisdom, for which he was so re∣nowned, Simonides smiling spake this, Esse te ho∣minem, ne excideret tibi; Remember that you are a man, that your flesh will fail you. Pausanius puffs at this, but in a short time after, being almost pined to death with Famine, he began to think of Simonides say∣ing; and cryed out, O Simonides, magnum quiddam erat oratio tua sed prae amentia esse nihil opinabar. O Simonides, thy speech was full of weight, but I mad wretch, thought it of no worth. Friends, Mini∣sters, nay the chief Master of sentences himself, delivered thee this as the Master piece of wis∣dom, To remember that thy flesh will fail thee;* 1.35 Hear counsel, receive instruction, that thou mayst be wise for thy latter end. But possibly thou like Gallio carest for none of these things; It is death to thee to think of death; Thou hatest it, as Ahab did Micaiah, because it never speaketh well of thee; thy voice to it is as Pharaohs to Moses, Get thee hence, Let me see thy face no more; It is said of Vitellius in Tacitus, that he was one hour (trepidus dein temulentus) fearful, the next drun∣ken, in the very approach of his fatal ruine, stri∣ving to drown his fears in his cups; Thou art re∣solved to riot and revel, and therefore canst not endure to think of a reckoning. Well, put off the thoughts of it, as far and as much as thou canst,

make as light of it as thy hardned heart will give thee leave, yet be confident tis on its way riding post towards thee with a Warrant from the God of Heaven, for thy Execution; and O then when thou seest its grim face, how will thine heart trem∣ble, and when thou hearest its dreadful voice, how will thine ears tingle! the flesh which thou now pamperest, will then wax pale, and the vessels which now thou drawest thy comforts from, will then run dregs; and then, O then, how mournfully wilt thou screech out; O Pastors, O Teachers, The counsel which you gave me was of infinite weight, and consequence, but I fool, mad man, had not the wit to follow it. Or as Carolus King of Sicily, did on his death-bed. Alas, alas, I am going to dye, and yet have not begun to live.

I shall conclude this use with that sad Relation which Athenaeus makes of a great Monarchs life and death, in which as in a Looking-glass, thou mayst see that flesh-pleasing vanitities will end in soul-piercing miseries, and that as wise as such a man may be counted by the World, yet in his lat∣ter end, he is but a fool.

Ninus the Assyrian Monarch, had an Ocean of Gold and other riches, more then the Sand in the Caspian Sea, he never saw the Stars, he never stirred up the Holy fire among the Magi, nor touched his God with the sacred rod according to the law, he never offered sacrifice, nor worshipped the deity, nor administred justice, but he was most valiant to Eat and Drink, and having mingled his Wines, he threw the rest on the stones; This man is dead, behold

his Sepulchre, and now hear where Ninus is. — Sometimes I was Ninus and drew the breath of a living man, but now am nothing but clay, I have nothing but what I did eat, and what I served on my self in lust (that was and is all my portion) the wealth with which I was esteemed blessed, my enemies meeting together shall bear away, as the mad Thyades carry a raw Goat; I am gone to hell, and when I went thither, I carried neither Gold nor Horse, nor silver Chariot; I that wore a Miter, am now a little heap of dust.

CHAP. V. Second USE. An Exhortation to sinners to prepare for death, with three quickenning motives. Death will come cer∣tainly; it may come suddenly: When it comes twill be too late to prepare.

THE second Use shall be by way of Exhortati∣on: which will run in two distinct channels, partly to the sensual worldlings, partly to the serious Christian. I shall speak one word to the Wise, but in the first place two words to the Wicked.

* 1.36If the flesh will fail you, mind the salvation of thy spirit, when one leaf fals in Autumn, we con∣clude that all will follow after; by the death of others, thou mayst conclude thy own dissolution; When mens Leases of the houses wherein they dwell are neer expired, they think of providing another Habitation, that they may not be exposed to the injury of the wind and weather in the naked streets. Reader, I am come to thee with a message this day from the faithful God, and it is to acquaint thee, that the Lease of thy life is almost worn out; the time of thy departure is at hand, what House wilt thou provide for thy precious soul, that it may not be obnoxious to the roarings of damned spirits, and to the rage of tormenting Devils? The Roman Gla∣diatours designed to death, were very careful, so to contrive and carry themselves, that they might fall handsomely. Sure I am, thou art one appointed for the dust; where, O where is thy sollicitousness to dye comfortably. Possibly thou art one who hast often spoken of dressing thy body neatly for the Coffin, thy wedding shift, the finest sheet, thy hand∣somest head-cloaths must all adorn thy clod of Clay, and grace thy carkass, to entertain the Wormes at their feast, with clean and fine Linnen: But in the mean time, thou hast no thoughts of dressing thy immortal soul against the coming of the bride-groom.

When thou diest thou throwest thy last cast for thine everlasting estate, thou shalt never be allowed a second throw. An Error in death, is like an Error in the first Concoction, which cannot be mended in the second. Where thou lodgest that

Night thou dyest, thou art hous'd for ever. That work which is of such infinite weight, and can be done but once, had need to be done well. God hath given thee but one Arrow to hit the mark with, Shoot that at randome and he will never put ano∣ther into thy Quiver; God will allow no second Edition to correct the Erratas of the first, therefore it concerns thee with all imaginable seriousness to consider what thou doest when thou diest.

One would think, thou shouldst take little com∣fort in any creature, whilst thy eternal state is thus in danger. Augustus wondered at the Roman Citi∣zen, that he could sleep quietly when he had a great burden of debt upon him. What rest canst thou have, what delight in any thing thou enjoyest, who owest such vast sums to the Infinite Justice of God, when he is resolved to have full satisfaction either in this or the other world? When David offered Barzillai the pleasures and preferments of his own royal Palace, he refused them, because he was to die within a while. How long have I to live, that I should go up with the King unto Jerusalem? Let thy servant turn back that I may dye, 2 Sam. 19.34, 35, 36. i. e. Court me no courts, I have one foot in the grave, my glass is almost run, let me go home and dye. Without con∣troversie, thou hast more cause to wink on these wi∣thering comforts, and to betake thy self wholly to a diligent preparation for death. The Thebans made a law, That no man should build a house before he had made his grave.

Every part of thy life may mind thee of thy death.* 1.37 The Moralist speaks true, Thou livest by deaths; thy food is the dead carkasses of birds, or fish, or beasts;

thy finest rayment is the worms grave before tis thy garment. Look to the Heavens, the Sun riseth and setteth, so that life which now shineth pleasantly on thee will set; how much doth it behove thee to work the work of him that sent thee into the world while day lasteth, that thou mayst not set in a cloud, which will certainly prognosticate thy foul weather in the other world. Look down to the Earth, there thou beholdest thy mother out of whose womb thou didst at first come, and in whose bowels thou shalt ere long be laid. The dust and graves of others cry aloud to thee, as Gideon to his Souldiers, Look on us, and do likewise; O trim thy soul against that time: If thou risest up, and walkest abroad in the streets, thou seest this house and that seat, where such a wo∣man such a man dwelt, and lo, the place which knew them shall know them no more; they are gone, and have carried nothing with them but their godliness or ungodliness. If thou liest down thy sleep is the image of death, thou knowest not whether thou shalt awake in a bed of feathers, or in a bed of flames; but art certain, that shortly thy body shall lye down in the grave, and there remain till the resurrection. Look on thy companions, thou mayst see death sit∣ing on their countenances, its creeping on them in the deafness of their ears, in the dimness of their eys; nay its posting towards them in the very heighth and Zenith of their natural perfections. Look on thy own house of clay, death possibly looks out at thy windows, however it looks in at thy windows; thou wearest it in thy face, thou bearest it in thy bones, and doth it not behove thee to prepare for it? Na∣turalists tell us, that smelling of earth is very whole∣som

for consumptionate bodies. O Reader, a seri∣ous thought of thy death, that thou art but dust, would be very wholsom for thy declining and de∣caying soul.

Hard bones steept in vinegar and ashes grow so soft that they may be cut with a thread. Give me leave for one half hour to steep thy hard heart in such a mixture; possibly it may be so softned through the operation of the Spirit with the Word,* 1.38 that thou mayst become wise unto salvation. Its reported of one Guerricus, that hearing these words read in the Church, And all the days that Adam lived, were nine hundred and thirty years, and he died; All the days of Seth were nine hundred and twelve years, and he died; And all the days of Enos was nine hundred and five years, and he died; And all the days of Me∣thuselah were nine hundred sixty nine years, and he died, Gen. 5.5. He was so strongly wrought upon by those words, And he died, And he died, that he gave himself wholly to devotion. Friend, if thou hast any dram of true love to thy soul, and its unchange∣able condition in the other world, the considerati∣on of death would make a deep impression upon thee.

But that I may awaken and rouse thee while there is time and hope, and then help and heal thee, I shall in the prosecution of this Exhortation

First, Speak to somewhat that may be perswa∣sive.

Secondly, Offer to thee somewhat that is Di∣rective.

First, I shall offer thee some thoughts which may quicken thee to a diligent provision for this time.

* 1.39First, Dost thou not know that Death will come certainly? As the young Prophet said to Elisha, Dost thou know that the Lord will take thy Master from thy head to day? 2 Kings 2.3. Reader, Dost thou know that the Lord will take thy soul out of thy body, and send it to the unknown regions of the other World; where thou shalt see such things as thou never sawest, hear such things as thou never heardst, and understand such things as thou didst never under∣stand? Possibly thou wilt answer me (as Elisha them) I know it, hold your peace. But truly I am ready to urge it again, being assured that thy knowledge is (as Cicero speaks of the Athenians) like artificial teeth, for shew onely; thou dost not yet know it for thy good. Therefore give me leave to inforce it still. Dost thou know that God will bring thee to death, and to the house appointed for all the living? Dost thou know that thy ruddy countenance will wax pale, thy sparkling eyes look gastly, thy warm blood cool in thy veins, thy marrow dry up in thy bones, thy skin shrivel, thy sinews shrink, nay thy very heart strings crack? And hast thou provided never a cordial against this hour? Dost thou not read in the writings of God himself, That no man hath power in the day of death, and there is no discharge in that war, Eccles. 8.8. No man hath power, either to resist deaths force, or to procure termes of peace. The greatest Emperor with the strength of all his dominions cannot with∣stand Death. The most eloquent Oratour by his strongest reasons, and most pathetical expressions cannot perswade Death. The deepest Counsellour by all his policy cannot outwit or cozen Death.

O mighty Death (saith the Historian) thou hast drawn together all the far stretched greatness,* 1.40 all the pride, cruelty, and ambition of man, and covered it with these two words, Hic jacet. There is no dis∣charge in that War. Every one must go in person, there is no appearing by a proxy: Though the Tenant would serve for his Land-lord, the Subject for his Soveraign, the Father for his Child, as David for Absolom, yet it will not be accepted. All must in their own persons appear in the field, and look that grim Goliah Death in the face; It is appoin∣ted for all men once to dye, Hebr. 9. God hath de∣creed it, and man cannot dissanul it, The Gram∣marian (as one observeth wittily) who can decline other nowns in every case, can decline Death in no case. Death is every moment shooting its Arrows abroad in the World, and doing execution, and though it shoots above thee, slaying the Superiours; below thee, taking away thy Inferiours; on thy right hand, killing this friend; on thy left hand, causing that acquaintance to drop; yet twill never cease shooting till thou art slain. Thy life for a while may be kept up, like a Ball by the Rockets, and tost from hazard to hazard, yet at last twill fall to the earth; When once Death this son of a murde∣rer (sin) comes to take away thine head, there will be none to shut the door, or hold him fast. Now men that must travel, arm themselves for all Weather. Women that cannot escape their appointed sorrows, provide Bezer and Amber powders, against that time. But O what a mad man art thou, who knowest certainly of the coming of this Ene∣my, and that when he cometh he can both kill and

damn, destroy both body and soul, yet takest no care to arm thy self for that hour.

In other things thou providest for what may be, and wilt thou not for that which must be. In Summer thou layest in fuel and food, because it may be thou mayst live to spend it in Winter. Thou workest early and late to encrease thy heaps, and to add to thy hoards, because it may be thy Children may come to enjoy it. Where is thy reason then, to toly and moyl for an uncertainty, and thus foolishly to neglect that which is of necessity?

* 1.41Secondly, Dost thou know that death may come suddenly? Some diseases do no sooner appear, but we disappear. Death like a flash of lightning hath on a sudden burnt down many a body. It sometimes shoots white powder, doth execution without giving warning.

Deiodorus dyed with sudden shame; Sophocles with sudden joy; Nabal with sudden fear; Pope Alexander was choakt suddenly with a Fly; Anacreon the Poet with the Kernel of a Grape; Aeschilus was kild by the shell of a Tortoise, which the Eagle let fall on his bald head, mistaking it for a Rock; The Cardi∣nal of Lorrain was lighted to the Chambers of death by a Poisoned Torch; A Duke of Britany Prest to death in a crowd; King Henry the second of France was kild at Tilting; Senecio Cornelius had his breath stopt by a Squinzy. I might name very many others, who took a short cut to their long homes, Balthazers carousing in his Bolls drunk his bane; Ammon, merry at his dainties, meets with Death; Zimri and Cozbi unload their lusts and their

lives together; Korah and his companions find the Earth Opening her mouth and swallowing them up quick, though she stay for others till they are dead; Herod scarce ends his proud speech, before he is sent to the place of silence; Ananias and Saphira finish their lies and their lives at the same time. Scarce a week but nigh those parts we live in, some or other by violent or natural means, are suddenly sent into the other World. That which hath been one mans case may be any mans case. Reader, when thy breath goeth out▪ thou art not sure of taking it in again; thou mayst like the fool be talking of many years, when that God whose word must stand, may say, this night thy soul shall be required of thee; and O what will then become of thee! Thy eternal condition, that estate which is to be for ever and ever, dependeth on this un∣certain life, and art not thou mad to be revel∣ing and roaring, dallying and delaying, when thine unchangeable estate is in danger. Theives after the commission of their Robberies, frequently repair to Inns, where they drink joyfully, and divide their booty, when on a sudden, the Hue and Cry arriveth at that town, the Constable entereth their Room, attacheth their persons, marreth all their mirth, and carryeth them to the Goal, whence after their tryal for their fellonies, they are carted to Tyburn. Many a sinner in the midst of his carnal triumph, hath been haled to eternal torments, like that filthy Adulterer mentioned by Luther, who went in••o Hell out of the imbraces of his Harlot. The Philosophers say that the weather will be warmish before a snow. When the skie is most clear, then

the great thunder commeth; Sodom had a fair sun∣shiny morning, but a storm of fire and brimstone before night. Sure I am, thou hast no promise to excuse thee in thy greatest pleasures from such a sudden punishment. Thou art already a condemned person, and thou wantest nothing but the messen∣ger death;* 1.42 nothing but an hurdle, an horse, and an halter, (as Judge Belknap in Richard the seconds time said of himself) to carry thee to thy deserved Execution. Psa. 64.7. God shall shoot at them with an arrow, suddenly shall they be wounded. When the Pye is priding her self on the top of a Tree, little thinking of a Fowler so near, she is fetcht down by a sudden shot.

It may be thou trusteth to thy youth and strength, because thou feelest no infirmity, therefore thou fearest no mortality; Thou thinkest Death should go to the dead bones, and dry breasts, to such as see with four eyes, and go on three legs, but dost thou not know that Death never observeth the Laws of nature. As young as thou art, thou mayst be rotten, before thou art ripe. Thy Sun may set at high noon; the Jews have a Proverb, that the old Ass often carryeth the young Asses skin to the market; Blossoms are liable to nipping, as well as full grown fruit to rotting. Have not several been Married and Buryed in the same week; nay drest by the same hands in one day, for their Weddings and their Coffins; Bensirah the Jew hath a good saying, The Bride went into her Chamber, and knew not what should befall her there, Pro. 27.1. Therefore boast not thy self of to morrow, for thou knowest not what a day may bring forth. Is it thy strength thou

trustest to? alas the Leviathan of Death, laughs at the shaking of that Spear, he counts thy strength but as Straw, and thy youth but as rotten wood, he maketh a leak in a strong new Vessel, and it presently sinketh; though thy body be never so strong a Fort, Death (to take it) needeth not besiege or block it up with lingering diseases,* 1.43 but can under∣mine it, and blow it down in a moment. Think therefore with thy self, this day may be the last day that ever I shall see, this hour may be the last hour that ever I shall spend, these words may be the last words that ever I shall speak; O what a fool am I to live thus contentedly without fear, next door to the eternal fire, there is but one step betwixt me and Hell, and for ought I know the very next step that I take may be thither, and then Wo and Alass I am gone for ever! Surely this consideration like an Hectick Feaver, might cause an irrecovera∣ble Consumption of all thy carnal joy. Death is cal∣led War, Eccles. 8.8. thou knowest not but orders may come from the Lord of Hosts for thy sudden march, thou mayst not have an hours warning to put on thy Armour, or prepare thy self.

Invasions are judged far more dangerous then pitcht Battels, because those are sudden, and usually take men unprovided, I must tell thee that when ever Death cometh, twill be dreadful and dange∣rous, for (continuing as thou art) twill surprise thee unprepared, and unable to make any resist∣ance; O how twil tear thy soul like a Lyon, rent∣ing it in peices, whilst there is none to deliver it. No Chapman comes amiss to him whose shop is ever furnished; but every Enemy will foil him, who

goeth always unarmed and naked. Death to a sin∣ner is always sudden. They go down quick into hell. Job 21.

* 1.44Thirdly, Dost thou not know, that whensoever Death comes, twill be too late to prepare for it? The Ship must be Rigd in the Harbour, twill be too late to do it in the main Ocean in a storm; Probably enough (though now thou canst spend thy days delightfully without Christ and grace, yet) when the Bridegroom cometh by Death, thou wilt, as the foolish Virgins, talk of getting Oyl, because thy lamps will be then gone out; but alas then twill be too late, onely such as are ready enter in with him. I have read of a Woman in Cambridge, who lying on her death bed, was vi∣sited by persons of Worth and Piety, and heard much Heavenly discourse from them; but they could hear nothing from her, save this, Call time again, Call time again: But time runs swiftly, and being once past is irrecoverable. Time, saith Ber∣nard, were a good commodity in Hell, if it could be bought up at any rate. Ah when thou comest to dye, a Week, a Day, nay an Hour, would be more worth to thee then all the World. But twill be impossible to put off the Tryal which Death hath with thee for thy soul till another time, till ano∣ther Term. When Death calleth, at leisure, or not at leisure, ready or unready, willing or un∣willing, thou shalt not deny, but must go the way whence thou shalt never return.

The Tide will not stay for the greatest Mer∣chants goods, they must be shipt before, or left

behind, Death will not stay for any man to fraught his heart with grace, he must do it before Death cometh, or it can never be done. If our spiritual change be not before our natural change, we are miserable unchangeably. Petronius speaks of one Eumolpus, who in a desperate storm was composing Verses, and when the Ship split upon a Rock, and they called to him to shift for himself; He Answered, Let me alone till I have finisht one Verse which I per∣ceive to be lame; Death will not wait whilst thou finish∣est the most serious works.

It is said of Demetrius after that though he lived a slave all his life time, yet when he lay on his death-bed, he earnestly desired manumission, that he might descend into his grave in freedom. Reader, I doubt not but though thou livest a slave to sin, and Satan, yet thou wouldst dye the Lords freeman; but God himself tells thee, that if thy life be in bon∣dage to thy lusts when Death comes, there is no getting thy liberty, Eccles. 9 10. Either now mind thy soul and ensure thy salvation, or it can never be done, there is no doing it in the place whither thou art going. Life is Deaths seed time, and Death is lifes Harvest, Expect thy Crop both for quality and quantity answerable to thy seed which thou now sowest. Cicero saith of Hercules, that he had never been enrolled among the Gods in Heaven, if he had not layd out his way thither whilst he lived. Neither canst thou live with God hereafter, unless thou livest to God here.

Friend, think of it seriously. Thy preparation for Death must be now or never. Bees work hard in Sum∣mer, flying over this and the other field, sucking this

and the other flower, and all to lay in Provision against Winter, at which time else they must starve, no honey being then to be made. The Shell Fish opens and takes in moysture, whilst the tide floweth in upon them, that they may be supplyed when the Waters ebbe. And wilt thou like a Drone now sleep and then starve. Let thy reason judge, Is it a fit time to dress thy soul for the Marriage feast of the Lamb, in the dark night of Death? Or what canst thou think to do in that dis∣mal hour? conscience will tell thee thou hadst thy can∣dle of life set up to have wrought by, and that is burnt to the snuff whilst thy work is still undone. The day is past, thy soul is lost, because thou unworthy wretch didst defer it till it was too late. Wilt thou call to the Sun of thy life as Joshua did, Stand still for one hour, that I may be avenged of these fleshly Lusts which hinder me of the Heavenly Canaan? Alas, alass it will not hear thee, it cannot obey thee, for time shall be no more with thee, thou art entering upon thy eternity. Remember that thou art warned of it, and do not (as Cesar being war∣ned by Artemidorus of a conspiracy, to slay him sud∣denly, Pocketed up the Paper, and was very busie in saluting the People, till at last he was slayn) so trouble thy self with trifles, as to complement away thy soul and salvation.

CHAP. VI. Three Motives more. A Dying Hour, will he a Trying Hour: The misery of the unprepared: The felicity of the prepared.

FOurthly,* 1.45 Dost thou not know that thy Dying Hour will be a Trying hour? When Grapes come to the Press they come to the Proof. The Marriners skill is seen in a storm. The Souldiers courage is known when he comes to the Combat, while he lyeth in Garrison he may boast much, but then he fighteth onely with his words, but in a Battel twil appear how he can handle his Sword; Many flourish with their colours when they know their enemies to be far enough off, woh change their countenances when they meet them in the field; In thy life time thou art walled in, and lyest warm, in the confluence of creature-comforts, no visible Enemy appeareth against thee, but when this Champion sheweth himself bid∣ding thee defiance, and offering to fight with theef or thy soul, and Saviour, and Heaven, and happiness, (at the sight of whom the hearts of Kings and Cap∣tains have melted like grease before the Sun) then, then thou wilt perceive what mettle thou art made of? whither thou hast the faith and spirit of a David, and canst encounter him in the Lord, or no. Now thou art a Vessel in the Harbour, and so art kept above Water, though several things are wanting, but when

thou launchest into the Ocean, the boysterous Waves, and tempestuous Winds will soon discover thy leaks and tell thee what is lacking.

Its like enough thou hast some armour with which thou hopest to defend thy self against the stroaks of death, but know for a truth that Death will stab thee through all thy Paper Shields of profession, priviledges, and performances, since thou art a stranger to Christ and the power of godliness.

Thy life is like the letting down a Fishermans net; thy death as the drawing up of this Net, while the Net is down a man cannot tell certainly what he shall catch, for the Nets may break, & the Fish may escape; whilst thou livest its not so evident what thine aim is, or what thine end shall be, but at thy Death, when the Net shall be drawn up, then thou wilt see what draught thou hast made. Though godly men at their Deaths may look up to the Lord of life, and say, At thy word we have let down our Nets and caught abundantly; we fished for holiness, and have caught happiness, fished for grace, and have caught glory, and honour, and immortality, and eternal life; yet when the Net of thy life cometh to be drawn up, thou mayst say with Peter, Lord I have fished all Night (all my life time) and have caught nothing; I fished for honours, and pleasures, and riches, and I have caught nothing but the Weeds of wrath and damna∣tion: I blessed my self many a time, like the vain con∣fident Husbandman, in the goodly shew which my Corn made on the ground; but now the threshing time is come, I find nothing but Straw and Chaff, vanity and vexation.

It must needs be a trying hour upon this twofold account.

1. Because all thy temporal mercies will then leave thee. When the hand of death shakes the tree of life, all those fair blossoms will fall off. We brought nothing into the World, and it is certain that we shall carry nothing out of this World, 1 Tim. 6.7. The Hedghog gets to a pile of Apples, and gathers as many as she can up upon her prickles, but when she comes to her resting place, her Hole, she throweth them all down, and carryeth not one in with her. Thus men walk in a vain shadow, and disquiet them∣selves in vain, heaping up riches which die with them; naked they come into the World, and naked they go out of the World. Plutarch wisely compareth great men to Counters, which one hour stand for thousands, and the next hour for nothing. Hermocrates being un∣willing that any man should enjoy his estate after his death, made himself in his Will, his own heir. Athenaeus reports of a covetous Wretch, that on his Death-bed swallowed many peices of Gold, and sowed up others in his coat, commanding that they should be buried with him; but who doth not laugh at such folly?

In that storm of death all thy glory and riches which thou hast taken such pains, and wrought so hard for, must be thrown overboard. As the Great Sultan hath an officer to search all persons that come into his presence, and take away all their Weapons; so the great God by his Messenger Death, will search thee, and take away all thy wealth. In that day the Crowns of Princes, and Shackles of Prisoners, the Russet of Beggers, and Scarlet of Courtiers, the Honours and Offices of the Highest, the Meat and Drink, and Sleep, and Mirth of the Lowest, must be laid by.

As it was said of Sarah, It ceased to be with her after the former manner, so the time will come, that it may be said of thee; It ceaseth to be with him after the former manner. Now thou canst relish thy food, and delight in thy friends, ravish thine Ears with melodious sounds, and thine eyes with curious sights, rejoyce in things of naught, and be Titled with va∣nity and nothing, but when Death comes, twill cease to be with thee after the former manner. Now thou pleasest thy self in thy lovely Relations, and pri∣dest thy self in thy stately possessions, these weak props preserve thy spirit from sinking at present; but, Ah what will become of thee, when they shall all be taken away from thee, when thou shalt bid thy Wife, and Children, and Friends, Fare∣well for ever? and say to thy House and Lands, and Credit, and Sports, and Pastimes, Adieu to Eternity? or as dying Pope Adrian did; O my soul, the loving Companion of my body, thou art going into a solitary place, where thou shal never, never more take pleasure. At the hour of Death thy most costly jewels, and most pleasing delights will be as the Pearl in an Oyster, not thy priviledge or perfections, but thy disease and destruction.

When those carnal comforts are gone, thy spiritual comforts (if thou hast any) will be known. When the hand which held thee up by the Chin, and kept thee above Water is taken away, thy own skil in swim∣ming will be discovered. When the vertue of those Cordials which supported thy spirits for a time is spent, twill appear whither Nature hath any strength or no.

2. Because thy spiritual enemies will then assail thee.

Those Adversaries which before were hid, and lay lurking as it were under the Hedge, will then appear openly, and wound thee to the very heart.

Thy sins will then assault thee. When the Pri∣soner appeareth before the Judge, then the Evi∣dence is produced, and the Witnesses which were never before thought of shew themselves. When thou goest to stand before the Judge of the whole Earth, thy sins will bear thee company. In the Night of Death those frightful Ghosts will Walk. Thy Lusts which are now Lyons Dormant, will then be Rampant. Thou mayst say to Death, as the Woman to the Prophet. Art thou come to call my sins to remembrance, and to slay my Son? Art thou come to call my sins to remembrance, and to slay my soul?

While the Hedgehog walketh on the land she seemeth not so uncomly, but when she sprawleth in the waters her deformity appeareth. Whilst men walk up and down they usually look in false glasses, and judge themselves fair, because some may be found who are more foul; but Death will pluck off their masks, present them with a true glass, in which all the spots, and dirt, and wrincles in the faces of their hearts and lives will be visible. Men flatter them often, but Death never flattered any.

It is observable, that Haman the day that he died was called and named according to his desert; the Adversary and Enemy is this wicked Haman, Hest. 7.6. Haman probably had many a Title given him before; Some had stiled him, Haman the Great, Haman the Magnificent, Haman the Prince, Haman the Vertuous,

all before nick-named him; but when he comes to dye, tis Haman the Enemy, tis wicked Haman, then he is called by his proper name: Since he was born he never heard his right name till now, The Enemy and Adversary is this wicked Haman. So it may be in thy life time, thou art stiled Great or Gracious, because in place higher then others; but when Death comes those gaudy colours will be washt off, and thou shalt hear; Not the King of Heavens Favourite but his Fool; when thou art nigh thy execution (as he was) it will be not the Worshipful, but the Wicked Ha∣man.

Satan will then play hardest upon thee with his biggest g••ns; when his time is but little, his rage is greatest. This is his hour, and the power of darkness. As the Turkish Emperour, when he hath blunted the edge of his Enemies weapons, and wearied their arms with thousands of his ordinary Souldiers, then falls on with his Janizaries, the pride and power of his Kingdom: When thou through pain of body, and perplexity of mind, art least able to resist, then the Devil cometh with his fiercest assaults. If on thy death-bed thou shouldst think of turning to God, he hath a thousand ways to turn thee off from such thoughts. When there is but one battel for a Kingdom, what wounds and work? what fighting and striving is there? When the Devil (who know∣eth thee to be his own already) hath but a few hours to wait on thee, and then thou art his for ever, be assured he will watch by thy sick bed night and day, and if all the power and policy of hell can prevent it, neither cordial shall benefit thy body, nor counsel thy soul.

Will not this be a trying hour to thee, when the cloath shall be drawn, and thy bodily comforts all taken off the Table? will not death search thee to the quick, when those Theives in their frightful vizards, all thy sins in that Night will break in upon thee? As the Elders of Samaria said of Jehu, when he sent to them to prepare and provide to fight with him; Two Kings stood not before him, and how shall we? Adam and Angels could not stand before sin (it laid them both low) and how wilt thou? Beleive it, those that have been Lions in peace, have carried themselves like Harts in this War. Brutus whose blood seemed as warm, and to rise to as great a degree of courage as any, since the Roman Consuls, yet when Furius came to cut his Throat, he cryed out like a Child. Heathen, who saw nothing almost in Death, save rottenness and corruption accompanying the body, who lookt no farther then the Grave, have esteemed Death the King of Terrors; The Terrible of Terribles, and have been frighted into a Feavor upon the sight of its forerunner. But Death is not half so terrible to a moral Heathen, as twill be to thee, O wicked Christian; thou knowest that thy Deaths-day is thy Dooms-day; that the Ax of Death will cut the down as fuel for the unquenchable fire; that as soon as thou art carried from the Earth, thou art cast into Hell. Thou presumest that thou shalt behave thy self like a man, in the onset with this Enemy; but I dare be the Prophet to foretel, that thy courage will be less then a Womans in the issue, for man, man dost thou not know, as Pilate said to Christ, that Death hath power to kill thee, as well as to release thee,

it can send thy body to the grave, and thy soul to the place of endless misery and desperation.

* 1.46Fifthly, Dost thou not know the misery of every carnal man at death. In thy life time thou doest the Devils work, and when Death cometh he will pay thee thy wages; sin at present is a Bee with honey in its mouth, but then the sting in its Tail will appear and be felt; now thou hast thy savoury Meat and sugered draughts, but then cometh the reckon∣ing. Some tell us that sweet meats though pleasant to the taste, are very heavy in the stomach. Sure I am the sweet morsels of sin, which now thou feedest so merrily on, will then lye heavier then Lead on thy heart, and be more bitter then Gall and Wormwood; Thou mayst see now and then in this World through the floodgates, some drops of wrath leaking in upon thy soul, but when Death cometh, the Flood-gates will be all puld up, and then, O then what a torrent of wrath will come pouring down up∣on thee. Here thou sippest of the Cup of the Lords fury, but then thou shalt drink the dregs thereof. The pains which thou sufferest here, are onely an earnest penny of thy eternal punishment. It was a cruel mercy which Tamberlane shewed to three hun∣dred Lepers in killing them to rid them out of their misery; but Death will be altogether merciless and cruel to thee, for it onely freeth thee from the Goal, to carry thee to the Gallows; twil deliver thee from Whips, but scourge the with Scorpions; its little finger will be infinitely heavier then the loyns of this misera∣ble life. When God saith to Death concerning thee, as Judas to the Jews concerning Christ, take him and

lead him away safely; who can tell the mockings, buffetings, piercings, scourgings, the cursed, pain∣ful, and shameful, eternal death which will en∣sue?

Suppose for thy souls sake, in earnest (as Turan∣nius did in jest,* 1.47 who would needs be laid in his bed as one who had breathed out his last, and caused his whole family to bewayl his death) that thou wert as∣cending up to thy Chamber (whence thou shouldst never come down, till carried on mens Shoulders) betaking thy self to thy dying bed. Thou lookest on thy body and beholdest deaths Harbinger, Sickness, preparing his way before him. O how thy colour comes and goes, at the sight of this Ax which the hand of death hath laid at the root of thy tree of life. Like the Locust, thou art ready before hand to dye at the sight of this Polypus. Now thou art laid down on that bed whence thou shalt never rise more. Thy next work is to seek for some shelter against this approaching storm, thou lookest upward and seest that God full of fury, whom thou didst many a time dare to his very face, and resolved since thou wouldst live without his counsels, thou shalt dye without his comforts; thou lookest down∣ward and seest Satan who formerly was thy flatterer and seeming friend, now thy tormentor and des∣perate Foe, waiting like the Jaylor to drag thee to his own Den; Thou lookest inward, and conscience presents thee with a black Catalogue of thy bloody crimes, and in the name of God (whose Officer it is) arresteth thee for them, and chargeth thee to an∣swer them at his dreadful Tribunal, to which thou art even now going; Thou lookest without thee

among thy Friends and Relations, and earthly com∣forts, and seekest the living among the dead (as the Angel said to the Woman) living comforts amongst dead creatures; but alas tis not there, thy Wife, and Children, and Neighbours may weep with thee, but cannot ease thee of one tear; they may give thee occasion to call to mind thy sins, but not abate the least of thy sorrows. Miserable comforts are they all, Physitians of no value. I have read of one in Hol∣land, that being condemned for killing her Bastard, when the Messenger was dragging her away to Ex∣ecution, looks pitifully on her Father (a Person of quality then present) and casts a doleful eye on her Mother; Will ye not help me? Where are your bowels? Can ye find in your hearts to let your own Child be thus cruelly dealt with; But alas they might not, they could not help her. Such truely is thy case, thou lookest on thy right and left hand, on thy Father or Mother, or Husband, or House or Land, and dost as it were call for help, but alass they cannot give thee any comfort in this groaning Hour, in this thy dreadful conflict; they may be about thy body, as Ravens about a carkass, to devour it, to get something from thee, but they cannot defend it.

Well now the Screech-owl of Death, which all this while clawd about thy Windows, is entered thy Chamber, flyeth towards thy bed side, the Messenger by this time is come to thee, and sheweth thee the Warrant for thy speedy and immediate execution. Now, Now is the beginning of thy sorrows. Live thou canst not, and dye thou darest not; fain wouldst thou be rid of thy pain, but fearful least

thou shouldst go to a worse place; Thou dislikest thy dirty nasty dungeon, but dost not like to ex∣change it for a Gibbet. Thou choosest to stay, but Death will not be denyed, thou must go. Thou sayst, thou art not at leisure, thou hast such world∣ly affairs of concernment to finish, thou art not pre∣pared, thou hast the business of thy soul, a work of infinite weight to begin, as they for their farms, so thou, I pray thee have me excused; thou begest on Week, one Day, nay one Hour, Death will not wait one moment; Death pulls thee (as Bena∣iah did Job) towards the place of thy eternal pu∣nishment; thy soul clings about thy body (as he about the Altar) and still sings loath to depart; Death (like Solomons Officer) renteth thee in pei∣ces by force, and slayeth thee there. Now thy soul standst quivering upon thy pale lips, ready to take its flight to its everlasting home, thou seest Divels looking and longing, like so many ravening and roaring Lyons for thee their prey, thy past sins trouble thee, O how thou cursest thy pastimes and pleasures, thy Companions and pos∣sessions which stole away thy time and affections, and hindred thy preparation for such a dreadful hour, thy future fufferings terrifie thee! and Ah thinkest thou, Whither am I going? Where must my soul lodge this Night? In what place, with what persons must I dwell for ever? Oh that I had provi∣ded for this before hand, how many a time did God wish me, Ministers perswade me, Christ beseech me, and Conscience warn me? but fool that I was, I rejected the intreaties of Christ, stifled the convicti∣ons of conscience, scorned the counsels of men, set at

nought the commands of God, trample on Sabbaths, and Sermons, and seasons of grace, as things of no worth; and now my day is past, my soul is lost, Heavens Gate is shut, and Wo and Alass its too late. The Blessed God (in whose favour is life) to whom I wicked wretch said, Depart from me, hath now fixt my doom, to depart from him for ever. O what unconceivable evil is there in the loss of so great a good, ten thousand hells are included in my banish∣ment from that Heaven. The frightful and cruel Divels, whom I defied in my words, but deified in my heart and works, whose lust were my laws, and whose Wills were my warrant, shall be my Masters Tyrants and Tormentors to all eternity. My own spirit (O that I could flee from my self) is infinite∣ly more greivous and painful, then ever Sword was to any flesh; what Wolf in the Breast, what pangs of the Stone, what pain of the Teeth, what Can∣cer in the Bowels, ever caused the thousandth part of that torture, which the Worm in my conscience causeth! but it is as impossible for me to avoid it, as for the Wounded Deer to run from the Arrow that sticks in his side. The fire burns me, yet consumes me not, gives heat to scorch me, but no light to refresh me. Here is blackness of darkness, yet I can see the heart cutting frowns of an angry God, and can see my self to be infinitely miserable. I enjoy a long night, but no rest; I must always complain, but have no releif; here is crying without compassion; all pain without the least pity; sorrow without the smal∣lest dram of solace, or the least drop of succour; If my misery were ever to end, though after so many millions of Ages as all the men in the World could

number, my heart would have some hope; but alas, alas, as it is intollerable, so it is unchangeable; as long as God is God, I must fry in these flames, all my tears shall not quench the least spark of this fire, though I must weep for ever; all this fire will not dry up the least tear, though it will burn for ever. O that I had never been, O that I might never be. What must I ever live, and yet never live! must I ever dye, and yet never dye! Consider this all ye that pass by, is there any sorrow like unto our sor∣rows wherewith the Lord afflicteth us in the day of his fierce wrath, for who can dwell in such everlast∣ing burnings? and who can abide such devouring flames? O that the Mountains would fall on us, and the Hills cover us, from the presence of him that sits upon the Throne, and from the wrath of the Lamb, because the day of his wrath is come and who can stand! O what a dreadful Sunset of life will it be, which brings such a dismal Night of eternal death!

O Friend, think of this now, how wilt thou do to dye? If thou shouldst leave this life, in the service of thy lusts, thou art thus irrecoverably lost. Thou art miserable beyond all expressions, beyond all conceptions; If Job because of some temporal calamity cursed the day wherein he was born, and the Messenger that brought tidings of his birth, and desired to dye rather then to en∣dure it, whom wilt thou curse, or rather, whom wilt thou not curse, when under the sense of eter∣nal misery? surely thou wilt seek for death, but not find it, dig for it, but twill flee from thee. Though Judas could make himself away, out of the Hell he had on earth, yet he cannot out of

the Hell he hath in Hell, When thou diest, thou art stated by God himself, and there is no appeal from this Judge, nor reversing of his judgement. It is the observation of the School-men, that what befel the Angels when they sinned, that befals every wicked man at Death; the Angels upon the first act of sin, were presently by God himself stated in an irrecoverable condition of misery; so wicked men, upon the last act of their lives, are fixt as to their eternal woful estates; It is ap∣pointed for all men once to dye, and after Death the judgement.

* 1.48Sixthly, Dost thou know the felicity which upon thy death thou shouldst enter into, if thou wert pre∣pared for it. As the Good House-wife looketh for Winter but feareth it not, being prepared for it with double cloathing; so thou mightest expect Death but not fear it, being prepared for it with Ar∣mour of proof. Syrens (some write) screech horri∣bly when they dye, but Swans sing then most sweetly. Though sinners roar bitterly when they behold that Sea of scalding Lead in which they must Swim naked for ever, yet thou shouldst like the Apostle desire to depart, wish for that hour wherein thou should lose Anchor and sail to Christ,* 1.49 as the word signifieth; Thy dying day, would be thy Wedding day (as the Martyrs called theirs) wherein the fairest of ten thousand, and thy soul (now contracted) should be solemnly espoused to∣gether.

As frightful a Lyon as Death is to others (that their souls are fain to be torn from their bodies) thou mightest like a weary Child call to be lay'd to bed, knowing that twil send thee to thine everlasting happy rest.* 1.50 If it be an happy Death to dye willingly (as the Moralist affirmeth) thou shouldst give up the Ghost, and be a Voluntier in that War. Nature teacheth that Death is the end of misery; but grace would teach thee, that Death would be the beginning of thy felicity; it could not hurt thee. Death among Saints drives but a poor Trade, it may destroy the body, and when that is done, it hath done all its feats, like a fierce Mastiff, whose Teeth are broken out, it may bark and tear thy tottered coat, but cannot bite to the bone. This Bee fastened her sting in Christs blessed body, and is ever since a drone to his Members. Though the wicked are gathered at Death (as the Rabbins sense that place, Gather not my soul with sinners, let me not dye their deaths, Psa. 26.9.) as sticks that lye on the ground for the fire, or as Grapes for the winepress of Gods fury, yet thou shouldst be gathered (according to the Hebrew, Isa. 57.2. as Wo∣men do cordial flowers, to candy and preserve them.

Nay Death would exceedingly help thee. Plu∣tarch saith, that strong bodies can eat and con∣coct Serpents. Thou mayst like Samson fetch meat out of this Eater, and out of this strong Lyon sweetness. Death ever since it walked to Mount Calvary is turned (to beleivers) into the gate of life.* 1.51 An Heathen could say, Life is not taken away from me by the immortal Gods, but Death is given to me; meaning as an act of grace and favour. Much

more may a Christian esteem Death (which puts an end to his trials and sins and troubles) a privi∣ledge rather then a punishment. Blessed are they that dye in the Lord, they rest from their labours, Rev. 14.13.

When sickness first gives thee notice that death is at hand, thou mightest make the servant wel∣come, for bringing thee the good news of his ap∣proaching Master. Thy heart may leap to think, that though thou art like Peter, now bound in the fetters of sin, and Imprisoned amongst sinners, yet the Angel is coming, who will with one blow on thy side, cause thy shackles to fall off, open the Prison Doors, and set thy soul into the glori∣ous liberty of the Sons of God: When this Samuel is come to thy gate, thou needest not as the El∣ders of Bethlehem, tremble at his comming, for if thou askest the Question, Comest thou Peaceably? He will Answer, Yea, Peaceably I am come to offer thee up a sacrifice of a sweet smelling savour, accep∣table to God in Jesus Christ; the pale face of death would please thee better then the greatest beauty on Earth. When thou lyest on thy dying bed, and Physitians had given over thy body, Christ would visit and give thy soul such a Cordial, that thou mightest walk in the valley of the shadow of Death and fear none ill; How willingly mayst thou part with the militant Members of Christ for the Tri∣umphant Saints? How chearfully mayst thou leave thy nearest Relations, for thy dearest Father, and Elder Brother? how comfortably mayst thou take thy leave of all the riches, honours, and pleasures of this life, knowing that though Death cometh

to others with a Voider to take away all their fleshly comforts, and carnal contentments, nay all their hopes and Happiness and Heaven, and here∣by when they break at death, they are quite ban∣krupts for ever, yet it is to thee onely a servant to remove the first course, of more gross fare, of which thou hast had thy fill, and to make way for the second, which consisteth of all sorts of dainties and delicates?

When thy soul was ready to bid thy body good night, till the morning of the resurrection, thou mightst joyfully commit thy body to the grave, as a bed of spices, and shouldst see glorious Angels waiting on thy soul, and carrying it as Eliah in a Triumphant Chariot into Heavens blessed Court. There thou shouldst be saluted by the noble Host, and celestial quire of Saints and Angels, welcomed by the Holy Jesus, and gracious God, in the fruition of whom thou shouldst be perfectly happy for ever and ever. If there were so much joy in Heaven at thy repentance, when thou wert but set into the way, what joy will there be, when through so many hazards and hard-ships thou art come to thy journeys end? Thus friend, wert thou but prepa∣red, Death would be to thee a change, from a pri∣son to a Pallace, from sorrows to solace, from pain to pleasure, from heaviness to happiness. Thy Winding-sheet would wipe off all tears from thine eyes, all thy sins and sorrows should be buried in thy Grave, and the Vessel of thy soul, which in this life is weaterbeaten, tost up and down with the boysterous billows of temptations, and the high winds of the Worlds wrath, and the Devils rage,

would there arrive at a blessed and everlasting har∣bour. Death would sound a retreat, and call thee out of the field, where the Bullets flye thick and threefold in thy Combate with the flesh, world, and wicked one, to receive a crown of life. Hence that ancient custome of placing a Laurel Crown at the head of the dead mans Coffin, in token of Victory and Triumph.

CHAP. VII. What is requisite to preparation for Death. A change of state, and a change of nature, with a most gracious offer from the most high God to Sinners.

IF any thing or all that I have written, hath wrought thee to a resolution to prepare for thy dissoluti∣on; if these motives (which thy conscience must needs confess to be weighty) have melted thee, and made thee pliable for a divine stamp and mould;

I shall acquaint thee with the means and way, how thou mayst dye well. Having finished what is perswasive.

Secondly, I shall offer thee somewhat that is

directive. And know Reader further, that there is no other medicine in the World, which can possi∣bly cure thy wounded dying soul, but that which I have from God to prescribe thee; throw away this, or neglect the rules in applying it to thy sores, or advise with flattering mountebanks, and thy lamen∣table condition will be irrecoverable, thy dreadful estate will be desperate. I shall not like an Emperick try new tricks or remedies, on thy bleeding gasp∣ing soul, but give thee that receipt (consisting but of two ingredients) which the great Physician hath left in Writing under his own hand, and which thousands have experienced to be effectual for their cure, whose souls are made thereby at this hour (as his body in the Gospel) every whit whole.

Pride, or an Ambitious desire of self sufficiency, and self subsistance, was the stone at which man at first stumbled, and fell into the bottomless pit of matchless misery, it was the fatal Knife, which cut the throat of his glorious hopes and happiness; the wise God therefore like a tender Father in mans re∣covery, takes special care to lay these Weapons out of the Childrens way, by which they had wrought themselves such wo. Hence it is that he hath chosen those two graces to make us happy, and carry us to himself, which speak us to be most beggerly, and carry us most out of our selves. Faith and Repentance. Faith teacheth us to deny our selves, as utterly weak, and Repentance causing us to abhor our selves, as altogether unworthy. Repentance discovereth our nakedness, and obnoxiousness, thereby to shame and suffering; and Faith telleth that our own rags

come infinitely short of hiding it, and that we must fetch our garments out of anothers Wardrobe. The whole Globe of Christianity divideth it self into these two Hemispheres. As the bodily life consist∣eth in natural heat, and radical moysture, so the life of the soul in Faith and Repentance.

Therefore Reader, if thou wouldst dye well, undergo that great change with comfort; it is abso∣lutely and indispensably necessary that thou mind these two changes before hand; A change of thy state or condition which is wrought by faith; and a change of thy nature or disposition which is wrought by Repentance.

The Door of thy happiness hangs on these two Hinges, the merit of Christ without thee, and its acceptation with God for the justification of thy person; and secondly, the Spirit of Christ with∣in thee, and its operation for the sanctification of thy nature.

* 1.52First, There must of necessity be a change of thy state by faith in Christ, or thou canst never put thy head into the other World with comfort. There is no such Shroud, such a Winding-sheet for the departing soul to be wrapt in, as the righte∣ousness of a Saviour; Pauls care was that he might not be found naked, 2 Cor. 5.3. O tis sad indeed for thy soul to be summoned to appear before the jealous God, and to have nothing to cover thy nakedness. Adam knowing that he was naked, fled from God. Guilt cannot but be shie of a Judge; sore eyes will not endure the sight of the Sun. God is a consuming fire to all who have not Jesus Christ for their Skreen. He seemeth to every person as

Joseph to the Patriarchs; Thou shalt not see my face with joy, except thou bringest thy Brother with thee. Tis alone in the Garments of thine Elder Brother, that thou canst have a sound hope to re∣ceive the blessing. Every one who dyeth out of Christ, dyeth in his sins, John 8.21. And were not mens hearts desperately hard, twere impossible that any should dye in their senses who die in their sins; all would die distracted who dye thus defi∣led.

By nature thou art under the Covenant of works, and so bound to earn happiness by thy fingers ends, if ever thou wilt have it; in which failing (for no meer man ever saild to bliss in that bot∣tom) thou art liable to the curse of the Law, a bondslave to thy Jaylor Satan, and an heir of Hell. If ever therefore thou wouldst arrive at Heavens blessed port, there is a necessity of imbarquing in another Vessel, and that is the Covenant of Grace, by which thou mayst be freed from all the former crosses and curses, and filled with all the special comforts, and rich cordials of the Gospel. Now it is faith in Christ by which thou comest to be shipt in this Covenant, and surely it concerns thee then to get this grace. Many, nay Millions, are drowned and cast away, sayling through the boysterous billows of death, in the broken bottom of the first Covenant, when others in the second, ride in Triumph with top and top gallant to their desi∣red Haven.

Reader, If thou art out of this Covenant, thou art like a man in the midst of the Sea, without any Boat or bottom, though some in Vessels at the

same time are safe, yet he is sure to sink. It is related of one, that being at the point of Drown∣ing in a River and looking up, and seeing a Rain∣bow in the Skie (the sign of Gods Covenant, that he would never more drown the World) he made this conclusion; What if God save the whole World from a deluge of Waters, and suffer me to perish in this River, what good will that Covenant do me? So say I to thee, though thousands escape a de∣luge of wrath through Gods promise to Christ, and in Christ to his purified ones, what good will it do thee if thou perishest?

An interest in this Covenant was the living com∣fort of dying David, He hath made with me an everlasting Covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make not my House to grow, 2 Sam. 23.5. Mark how the pious King draws all the Wine which made his heart glad (in one of his last hours) from this Pipe. Death is one of the sowrest things in the World, and such things require much sugar to make them sweet. David found so much honey in the Covenant, that therewith he made Death it self a pleasant, a desireable Dish. If you observe the beginning of the Chapter, you will find that his end was near; Now these be the last words of David. But this, this was the quiet and ease of his heart, that Gods Covenant with him was everlast∣ing and without end. As Death is famous for its terror (being King thereof) so also for his power, it brings down the mighty Princes and Potentates of the Earth;* 1.53 Samson was but a Child in Deaths hands, hence we read when Scripture would draw strength in

its full proportion and length, As strong as Death: but as strong as Death is, David knew it could not break in sunder the Covenant between God and him, nor dissolve the union betwixt his Saviour and his soul. The firmness of this Covenant being sure footing for faith to stand on, is that which puts life into a dying Christian. As Death, though it parted the soul and body of Christ, parted neither of them from the divine nature (they were as a Sword drawn by a man, the Sword is in one hand separated from the Sheath in the other hand, but neither of them separated from the man) so though Death break the natural union between the beleivers soul and body, it cannot break the mystical union between Jesus Christ and the soul, therefore Saints are said to sleep in Jesus, 1 Thes. 4.14. And truely by the vertue of this Cordial, this Covenant, they are so far from flying back at the sight of their Foe Death, that they can look him in the face with courage and con∣fidence. See how they triumph over him, as if he were already under their feet, O Death where is thy sting, O Grave where is thy Victory, 1 Cor. 15.57, 58. The sting of Death is sin, and the strength of sin is the Law, but thanks be to God which hath given us the victory through our Lord Jesus Christ. Hark, they speak as Challengers, daring their disarmed enemy to meet them in the field; and they speak as Conquerors being assured through the Captain of their salvation of the victory before they fight. Epiphanius faith,* 1.54 that Adam was buried in Calvary, where Christ was crucified. Sure it is, that Christ at Calvary did some∣what which made the Christians bed soft and easie, that whereas it would have been a bed of Thorns,

he turned it into a bed of down, and thereby the be∣leiver comes to lye on it so contentedly, and to sleep so sweetly and comfortably.

By this time Reader, I hope thou understandest the necessity and benefit of this relative change. With this Covenant thou art armed Cap a pe with armour of proof (with the righteousness of Christ) which is law proof, death proof, and judgement proof, and leavest Death wholly disarmed and na∣ked. Without this thou hast no Weapons and findest Death a man of War. In the forequoted place, thou seest that sin is the sting of Death, and the strength of sin is the Law. The Law binds the soul over for disobedience to its precept, to its ma∣lediction and punishment, passeth a sentence of con∣demnation already upon the creature, and begin∣neth its execution in that bondage and fear, as flashes of the unquenchable fire, which seize on men in this life, Rom. 7.6. John 3.18. Heb. 2.14. And as sin hath its strength from the law (the law making it so powerful to curse and condemn) so Death hath its strength and sting, its venome and vertue, to kill and damn, to destroy soul and body, for ever from sin. Sin makes Death so deadly, that its the poyson in the cup which makes it so mortal and loathsom a draught. Thy work and wisdom therefore is (as the Philistinos when they heard that the great strength of Samson (the destroyer of their Country) lay in his hair, were restless till they had cut it off, and became weak so) now thou hearest wherein the strength of Death (the great destroyer and damner of souls) consist∣eth, to be unquiet night and day, to follow God up and down with sighs and sobs, strong cries, and

deep groans for pardon of sin, and to give thy self no rest till thou attainest an interest in this Covenant through Jesus Christ. Pious Job, though not in thy case, was for this cause exceeding importunate for a sense of this pardon. And why dost thou not pardon mine iniquity, and take away my trasgressions? for now shall I sleep in the dust, and thou shalt seek me in the morning, and I shall not be, Job 7. ult. He cryeth out as one fallen into a deep dirty ditch, or one whose house is fired. Water, Water for the Lords sake, to clease this defiled soul, and to quench this scorched conscience, Lord; Why doth the messenger (who useth to come post to me a poor condemned Pri∣soner with a pardon) lingring so long. Alas I wish he may not come too late. But what is the reason of this importunity for expedition? Why, Job in his own thoughts was going to appear before his Judge, and he durst not venture without a pardon in his hand, for now shall I sleep in the dust. The child did not dare to go to bed at night till he had asked his Father Blessing, and begd and obtained forgive∣ness of his disobedience in the day.

Nothing in the whole creation can pacifie the con∣science, awakened with the guilt of sin, and fright∣ed with the fear of death, but a pardon in the blood of this Covenant, for want of this it was that the Heathen were either desperate or doubtfull in their deaths; and their Orator ingeniously confes∣seth, that notwithstanding all the Medicines they could gather out of their own Gardens, the Disease was still too strong for the Remedy. But a plaister spread with the blood of Christ, and applied by faith to the sore, is a soveraign and certain cure. Faith

in Christ is such a Shield, that under its protection, a Christian may stand in the evil day of Death, keep his ground and secure himself from all the shot which the Law, Satan, or conscience can make against him, I am the resurrection and the life, He that liveth and beleiveth in me shall live though he dye, Joh. 11.

* 1.55The Death of the King of Saints, is the onely comfort and help against Death, the King of Ter∣rors; Its a strange property which some report of the Charadrion, that if any man have the jaundise, and look on the bird, and the bird on him, the bird catcheth the dis∣ease and dieth of it, but the man recovereth. Christ took mans disease and dyed, that all who look on him with an eye of Faith might recover and live. The red Sea of his blood is the onely way through which thou canst pass into Canaan. Reader, since there is a flood, and vengeance, and wrath upon the face of the World, flie as the distressed Dove to this Ark of the Covenant; see how Jesus Christ the true Noah, a Preacher of righteousness puts forth his hand to take thee in. He is the Son of David, to whom souls that are in debt and in distress may flee, and seemeth to speak to thee as David to Abiathar, Abide thou with me, fear not, for they (the World and Devil) that seek thy life, seek mine, but with me thou shalt be in safe-guard, 1 Sam. 22.2. and ult.

* 1.56Secondly, There must of necessity, be a change of thy nature by Repentance, or Death can never be thy passage into the undefiled inheritance. The new man is the onely Citizen of the new Jerusalem. Tis bad venturing a voyage to the Happy Islands in an old leaking bottom. In the Art of naviga∣tion;

it was a Law, and formerly seriously obser∣ved, that none should be a Master or Masters Mate, that had not been first a Sculler, and Rowed with Owers, and from thence be promoted to the Stern. None are fit to Raign with God, who have not wrought for God; Others are more unfit for it then a Carter for a Princes Court. Men must be bound Apprentices on earth, to that high and holy Trade of worshipping and glorifying the blessed God, and know the Art and Mystery of it (which the purblind eyes of nature cannot discern) before they can set up for themselves, and inrich them∣selves by it in Heaven. Men that are wholly strangers to a Country, and no whit acquainted with the Language, and Carriage of the natives, would find (if in it) but a solitary place. He whose eyes are so bad that he cannot see God with the help of the spectacles of Ordinances, will be much more unable to see him face to face. Alas what would an earthly man do in Heaven.

Till thou art converted, and hast a sense of thy sins and miseries, thou art a Rebel in actual Arms against God; If Death finds thee in such a condi∣tion, God takes the Fort of thy Soul by storm, with thy Weapons in thy hands, and therefore thou canst expect nothing less then Death eternal without mercy. There is no peace to be thought of with God, whilst thou maintainest War against him. The sinner instead of disarming, armeth Death against himself; The life of sin is the life of Death, and enableth it to kill the soul. Till thy nature be renewed, thy heart is full of enmity against God, and thy life nothing else but a walk∣ing

contrary to him, and therefore thou canst have no delight or joy in him, which is the very Hea∣ven of Heavens. There must be conformity to him, before there can be communion with him. God and man must be agreed, before they can walk or dwell together; Except ye be converted, ye can in no wise enter into the Kingdom of God; and again, Except a man be born again, he cannot see the Kingdom of God, Mat. 18.3. John 3.3. Which ne∣gatives can in no wise, and cannot enter, speak not onely the impossibility of it on Gods part, because he is fully resolved against it; but also the incapa∣city on mans part, because he is wholly unprepa∣red for it. Swine are not fit for a rubd Room, or a presence Chamber. As Timber must be laid out and shrunk, before its fit for building, other∣wise twill warp; So God humbleth and draweth out self-••ap, and self-indisposition, before they become the Temple of the Holy Ghost. That building which reacheth up to Heaven, must have a low foundation.

They that would turn Pewter (by Alchimy) into Silver, first dissolve the Pewter, or otherwise their labour is in vain. Thy heart must be melted by godly sorrow for sin, and hatred of sin, before thou canst be a vessel of Silver for thy Masters use; the Angel troubled the Waters before they were healing, John 5.4. Repent that your sins may be blotted out, Act. 3.19. Repentance and Remissi∣on are ever Twins. Tis observable that nature ha••h made the roots of many trees bitter, whose fruits are very sweet. They that in life sow in tears, at death shall reap in joy; It is the wet seed-time

that hath the sunshiny harvest. God is re••••••••d that all the sons of men shall feel sin 〈◊〉〈◊〉 in broken Bones on Earth, or broken Backs in Hell.

When sin hath its deaths-wound before, it will expire at death; for though sin brought death into the body, death will cast sin out of the body; When grace is before budded and blossomed, at death it will ripen into glory. Holiness is the Raiment of Needle-work, in which thou art to be brought to thy Lord and Husband, Psa. 45.14. but its neces∣sary, that like Abrahams Ram thou be perplexed in these Briars, before by death thou art offered up as a peace-offering to God. They are foolish who Dream of being carried to Heaven in a Fea∣ther-bed. None but such as are weary of the work (as a sick man of his bed) and heavy laden with the weight of sin (as a Porter can be of his burden) shall enter into the everlasting rest.

Naturalists observe that the Egiptian Fig-Tree being put into the Water,* 1.57 presently sinketh to the bottom, but being well soaked, contrary to the nature of other Trees, it boys it self up to the top: Till thy mind is inlightned, to see sins de∣formity; thy will renewed, to refuse it as thy only enemy; and thy affections purified, to grieve for it, and loath it, as it is contrary to the blessed God and thy own felicity; till thy soul is soaked in these bitter waters, never expect to be lifted up to the Rivers of pleasures at Gods right hand. This howling Wilderness is the onely way to Canaan: The path to Sion lyeth by Sinai, God powreth the Oyl of gladness into the broken Vessel. Some

Phylosophers tell us that Feeling is the foundation of natural life, no feeling, no life: Its true, I am sure in Divinity, no feeling, no sense of sin, no spiritual, no eternal life; Impenitency like a Lethur∣gy is deadly, is damning.

God doth qualifie all whom he intendeth to digni∣fie. Saul is qualified (by receiving another spirit then he had before) to reign over men; much more must they be qualified (by receiving a new heart and a new spirit) who are to reign with God. The Sun never leapt from Mid-night to Mid-day, but first sendeth forth some glimmerings of light, in the dawning of the day, then looketh upon us with some weak and waterish beams, after that beholds us with open face, and even then hath many Miles to run before he can arrive at his Meridian glory. God never carried a soul from Hell to Heaven, from a natural condition, to the beautifi∣cal Vision, but through the door or gate of con∣version.

Reader, to conclude this Use and sum up these two particulars, which are more worth then the whole World, that thou mayst see how willing I am to be instrumental for thy welfare. I shall come up a little nearer and closer to thee. O that I did but know what savoury spiritual meat thou lovest most, if possible, I would provide it for thee, and set it before thee, that thou mightest eat, and thy soul might bless God before thou diest.

In order to thy eternal good, I have a special offer to make to thee from the blessed God, and that is of a Marriage with his onely Son the Lord

Jesus Christ. I am this day sent to thee as his Ambas∣sadour with full instructions to wo in his behalf, that I might present thee a chast Virgin unto Christ; thou needest not doubt of my authority, for in the Scriptures thou mayst read my Commission, and cre∣dential letters which may give thee full security and satisfaction against all jealousies and suspitions, which can possibly arise in thy breast. Thou needest not question Gods reality in the tender of so great a for∣tune to thee (notwithstanding all thy unworthiness) for he sent his Son so great a journey, as from Heaven to Earth to marry thy nature, on purpose that he might be Married to thy person; and hath caused him already to be at infinite cost in providing glorious attire, and precious Jewels out of Heavens Wardrobe and Cabinet, that thou mightest be ador∣ned as is fit for the Spouse of so great a Lord; nay he himself hath sent thee his picture (of greater value then Heaven and Earth) drawn at length, and to the life in the Gospel, in all his royalty, beauty, and glory, to try if thou canst like and love his person. Friend, look wishly on him, consider his person; He is fairer then the Children of men, he is the express Image of his Fathers person; Thy belo∣ved (O shall I call him so) is white and ruddy, the fairest of ten thousands, he is altogether lovely; no∣thing but amiableness, none ever saw him, but were enamoured with him; Veiw his Portion; He is Heir of all things; All power is given to him in Heaven and Earth. I know thy poverty, but there are unsearchable riches in Christ, yea durable riches and righteousness. Thou art infinitely in debt, and thereby liable to the arrest of Divine Justice, and

eternal Prison of Hell, but I must tell thee, the revenues of this Emperour are able to discharge the debts of millions of Worlds, and to leave enough too for their comfortable and honourable subsistance to all eternity. Behold his Parentage; He is the onely begotten of the Father, full of grace and truth; the eternal Son of God. As there is incomparable beauty and favour in his Person, and inestimable riches and treasure in his Portion; so there is unconcei∣vable dignity and honour in his Parentage; for he is the onely natural Son and Heir of the most high God. For thy further quickening, He is thy near Kinsman, bone of thy bone, and flesh of thy flesh, Gen. 24.4, 5. and so hath right to thee; God hath given his Stewards a command (as Abraham his ser∣vant) not to take a Wife to his Son (of the Daugh∣ters of the Canaanites) from among the evil Angels, but to go to his Sons own Country, and kindred and to take a Wife for him, among the Children of men. Friend, thou hast heard the errand about which I am sent to thee. I hope there is such an Arrow of love darted into thy heart from the gracious eyes and looks of this Lord of glory, that thou art wounded thereby, and beginnest of a sudden to be taken with him, and to wish, O that I might have the honour and happiness to become the Bride of so lovely a Bridegroom, that this King of Saints would take me a poor sinner into his bed and bosome; Thou sayst as Abigal when David sent to take her to Wife, Behold, let thine hand-maid be a servant to wash the feet of the Servants of my Lord; I am unworthy to be his Spouse. If it be thus with thee, I see that thy affections are already entangled,

and for thy comfort, know that he is not of the number of them, who when they have gained others good will, then cast them off. Onely it will be needful that thou understand what he requires of thee, to avoid all future jars and differences; plain dealing is never more necessary then in Marriage; those that by dawbing have hudled up Matches in hast, have found cause enough to repent at leisure.

I shall propound two Arguments for thy encou∣ragement;* 1.58 and then demand thy agreement to two Articles, upon which and no other this Match can be concluded.

First,* 1.59 Consider the necessity of thy Acceptance of Christ for thy Husband. It is impossible to obtain Heaven for thy Joynture, but by Marrying with him who is the Heir. It may be, like him in Ruth (Chap. 4. Vers. 2, 3, 4. whom the Spirit of God thought un∣worthy to be named) thou art ready for the band, the portion, but unwilling to marry the person; thou art forward to be pardoned, adopted and saved, but backward to take Jesus Christ for thy Husband, least thou shouldst lose thy sinful plea∣sures, and thereby mar (in thy Opinion) a better in∣heritance. But know of a certain (as Boaz told him) What day thou buyest the field, thou must Marry the owner of it. What day thou gainest the in∣valuable priviledges of the Gospel, thou must Match with Christ the Purchaser and owner of them. There is no gaining the precious fruit, but by getting the Tree that bears it. Indeed thy Marriage with

him is so fruitful a blessing that thou needest no more. Forgiveness of sins, the love of God, peace of con∣science, joy in the Holy Ghost, eternal life, every good thing, all good things are in the Womb of it; thou canst not imagine what a numerous posterity of Barnabasses, of sons of consolation, would be the effect and issue of such a Wedding; but it is so need∣ful a blessing that without it thou art compleatly and eternally woful; beware, O beware how thou re∣fusest so good an offer, for thou art in the same condition with the Woman taken captive by the Jews, (Deut. 21.) either to marry or dye, either to match with Christ, or be damned for ever.

* 1.60Secondly, Consider Gods clemency and condescen∣tion, in tendering thee so great a fortune: Kings on Earth will not stoop so low (unless necessity force it) as to match their onely Sons with their Sub∣jects, though he and they are of the same make and mould, if they do, it is with the highest Fa∣milies, with such among them as sparkle most with the Diamonds of birth, breeding, beauty, riches and glory; but (hear O Heavens, and be astonished O Earth) wonder O Reader, at this low stoop of the infinite God; He is willing, nay earnest that his onely Son and Heir, the King of Kings should marry with his creature (between whom and him, there is an infinite distance and disproportion) nay not with the Noblest House among those creatures, not with Angels those heavenly Courtiers (He is their Head, not their Husband) though by matching with them he had matched somewhat more like himself, but with

sinful polluted Dust and Ashes. That our spiritual souls should be joyned to our earthly bodies is much, yet here is some proportion, (both are limited, created beings) but that God should marry with Man is infinitely more. Its said of the King of Babylon, that he lifted up the head of Jehojachin out of Prison, and spake kindly to him, and changed his Prison Garments, and set his Throne above the Throne of the Kings that were with him, (2 Kings ult. cap. 27, 28, 29.) Man was a poor Prisoner, bound and fettered with his own cor∣ruptions, kept up close by the Devil his Jaylor; and condemned to suffer the pains of eternal death, but loe the Philanthropy and kindness of God, he sendeth his onely Son to open the Prison Doors, (having first satisfied the Law, for the breach of which they were cast in, and removed its curse which was as a Pad-Lock on the Prison Gate to to keep it fast,) set the poor captives at liberty, change their nasty Prison weeds, and to exalt their nature above the nature of glorious Angels, by marrying it to himself. Canst thou find in thy heart Friend to abuse such Matchless Grace and Favour? Is not that begger mad that should refuse the real offers of a Match from a Graci∣ous Emperour? Shall Majesty thus stoop to Misery in vain? I must tell thee, its infinite abasement in God, thus to make suit to thee, but its the highest preferment thou art capable of (nay, such as it had been blasphemy to have desired it, had not God offered it) to close with him.

I come now to the Articles of this Marriage,

which truely are no more then thou requirest of thy own wife (if thou hast any) and therefore thou canst not but think them reasonable. I shall propound them to thee in these two Questi∣ons.

First, Art thou heartily willing to take Jesus Christ for thy Saviour and Soveraign? Canst thou love him with the hottest superlative love as thy Husband? (Its one thing to love a man as a Friend, and another thing to love him as thy Husband) canst thou give him the keys of thy heart, and keep thy affections as a fountain, sealed up from others, and opened onely for him, and in subordination to him? Wilt thou honour him with the highest honour as thy Lord; submitting to his spirit as thy guide, and to his laws as thy rule? Is thy soul so ravished with the beauty of his person, the excellency of his promises, and the equity of his precepts, that thou darest promise through his strength to be a loving, faithful and obedient wife? Have the hot beams of that love which have been dar∣ted forth from this Sun of Righteousness (as the rays of the Sun united in a glass) turned thee into a flame, that thy heart is now ascending and mounting to Heaven, where thy Beloved is, and thou canst no more live without him, then thy body without thy soul? Art thou willing to be sanctified by his spirit, that thou mightest be prepared for his bosome and embraces, and to be saved alone by his merits, as the onely procuring cause of all thy hopes and happi∣ness? Wilt thou take him for better and for worse, for richer and for poorer, with his cup of affliction, as well as his cup of consolation; with his shameful

Cross, as well as his glorious Crown; chosing rather to suffer with him, then to reign without him; to dye for him, then to live from him? Such as marry thou knowest must expect trouble in the flesh. Christi∣anity (like the Wind Caecias) doth ever draw clouds and afflictions after it, but thy future glory and pleasure will abundantly recompence, thee for thy present pain and ignominy.

Secondly, Wilt thou presently give a bill of Divorce to all other lovers, and keep the bed of thy heart wholly for him? Shall the evil of sin never more have a good look from thee, but (as Ammon served Tamar) shall the hatred wherewith thou hatest those filthy strumpets (with whom thou hast had cursed dalli∣ances, and committed spiritual fornication) be greater then the love wherewith thou hast loved them? Canst thou pack away the bond-woman, and her son, and these things not at all be greivous in thy sight, that thy whole joy and delight may be in, and all that thou art worth preserved for the true Isaac? Shall this Sun reign alone in the Heavens of thy heart without any Competitour? As when a Dictatour was created at Rome, there was a supersedeas to all other authority; so if Christ be exalted in thy soul, there must be a cessation of all other rule and power. Christ will not be a King meerly in dirision as the Jews made him; nor as the stump of Wood was to the Frogs in the Fable, whom every lust may securely dance about and provoke.

These are the terms upon which this match (so honourable and profitable) is offered to thee, give up an hearty Yea to these two equitable Articles,

and thou art made for ever. Refuse it, and thou art miserable above all apprehensions, and beyond Millions of ages even to all eternity. What sayst thou to it? Shall I put the same Question to thee, which they put to Rebekah. Wilt thou go with this Man? In thy denyal there is no less then eter∣nal Death; Methinks the thoughts of that fire and Brimstone should force thee to flye to this Zoar; In thy unfeigned hearty acceptance, there is no less then Heaven and eternal life; What wouldst thou not do to continue natural life? What then shouldst thou not do or suffer for eternal life? It may be thou desirest time to consider of it; as Rebekahs Mother, thou art willing to the match, but wouldst not have it yet concluded. Austin bewails it in himself, that when God was drawing him to Christ, his carnal pleasures represented themselves before his eyes; Saying, What wilt thou leave us for ever, and shall we be no more with thee for ever? And then he threw himself down, and weeping cryed out. O Lord how long, how long shall I say to mor∣row, why not to day Lord, why not to day? Why should there not be an end of my sinful life this hour? But beleive it, delays are dangerous, especially in works of such weight.

If thou answerest (as Rebekah did) I will go. Chear up poor soul, what ever thy course or car∣riage hath been (thy Husband is able and willing to pay all thy scores, were they a million for a mite) and come forth, behold thy beloved in his imbroyde∣ry and glory, see how his Arms are stretcht out to embrace thee, his Lips are ready to kiss thee, O what a look of love he giveth thee; sure I am, thou

art more in his heart then in thine own, little dost thou think what Rings and Robes, what dainties and delicates, what grace and mercy, and peace he provided on purpose against the return of thee a wan∣dring prodigal. Thou needst now no longer run a score with the World for any of its course, carnal fare, thy beloved will entertain thee at his own table with curious and costly feasts; thou shalt have bread to eat which the world knows not of. If dangers and evils pursue thee, thou hast thy City of refuge at hand, wherein thou mayst be secure from the fear and fury of men and Devils.

Twill be life to thee now to think of Death; thou mayst lift up thy head with joy, when that day of thy redemption draweth nigh. Death will give thee a writ of ease both from sin and sorrow; then thy Indentures will expire, and thy soul be at liberty. Thou hast now taken in thy full lading for Heaven, and mayst therefore call (like a Merchant that hath all his goods on shipboard) to the Master of the Vessel, to hoise up sail and be gone towards thy everlasting harbour. O how may thy heart re∣vive (with old Jacobs) to see those wagons which are sent to fetch thee to thy dear Jesus, for thou knowest that he is Lord of the Countrey, and able to make thee welcome when thou comest thi∣ther; Now thou art present in the body, and so absent from the Lord, but then thou shalt ever ever be with the Lord; but if thou refusest so great, and so good an offer, chusing slavery to the flesh before this Christian liberty, and resolving (as many wicked ones do) rather to be free for many Harlots then to take one Wife; rather to love and serve divers

lusts and pleasures, then to be wedded to Jesus Christ; go on, take thy course, but be confident that thy fleshly life (like the head of Polypus) though pleasant at present, will afterwards cause trouble∣some sleep and frightful Dreams. If thou inten∣dest to lanch into the Ocean of eternity without this Pilot (the blessed Saviour, who alone can steer the Vessel of thy soul, amidst those dangerous shelves and sands aright) and the ballast of grace, not regarding what passage thou hast, nor at what Port thou arrivest in the other World, whether Heaven or Hell; prepare thy self to take up thine eternal lodging amongst frightful Devils, and to bear thy part in the endless yellowings, and how∣lings of the Damned; and know withal to thy terror, that this very tender of grace will one day like Joabs Sword to Abner, stab thee under the fift rib, cut thee to the very heart, and like a mountain of Lead sinck thee deep into that Ocean of wrath, when thou shalt have time enough to befool thy self for refusing so good an offer; and where thou shalt be tormented day and night for ever and ever.

I have this day set before thee life and death, blessing and cursing, therefore chuse life that both thou and thy seed may live. That thou mayst love the Lord thy God, and that thou mayst obey his voice, and that thou mayst cleave unto him; for he is thy life and the length of thy days, Deut. 30.19, 20.

CHAP. VIII. The Second Exhortation To the serious Christian, shewing how a Saint may come to dye with courage.

I Shall now speak in this Use of Exhortation to the Serious Christian.

If thy flesh will fail thee so, fortifie thy Spirit,* 1.61 that thou mayst give the flesh a chearful farewel. Thy care must be to dye with courage. A good Souldier in all his Armour may be daunted at the sight of that Enemy whom he meeteth on a sudden. Mary was troubled at the sight and sayings of that Angel which brought the best news that ever the world heard, Luk. 1. Tis true, thou canst never dye before thou art ripe for Heaven, but thou mayst dye (in some sence) before thou art ready (in thy own apprehensions) to leave the earth. Ma∣ny

go to Heaven certainly, who go not to Heaven comfortably.

* 1.62It was Tertullians character of the Christians in his time, that they were Expiditum morti genus, A sort of people prepared for death. When a son hath loytered in the day, he may well be affraid to look his Father in the face at night; but when he hath laboured faithfully, he may come into his presence without fear.

Though he that is sober at home be more rea∣dy to put off his cloaths, and go to sleep, then he that is drinking and vomiting in a Tavern, yet even this man may think of some business which he neglected in the day time that may make him un∣willing to lye down. Surely somewhat is the cause that the children of God are so unquiet when night cometh, and so many of them go wrangl∣ing to bed.

Christian, I would in a few words direct thee how thou mayst put off thy earthly Tabernacle as chearfully as thy cloaths, and lye down in thy grave as comfortably as ever thou didst in a bed of Down. It is thy own fault, if thou dost not keep such a good fire all day (I mean Grace so flaming on the hearth of thy heart) that thou mayst encrease it at night, and so go warm to bed, even to thy Eternal Rest.

The first Means.

Take heed of blotting thy Evidences for Heaven: Darkness we know is very dreadful,* 1.63 when men by great or willful, sins have so blurred the deeds which speak their right to Heaven, that they can∣not read them; no wonder if being thus in the dark they are affraid to leave the earth.

It is reported of good Agathon,* 1.64 that when death approached he was much troubled, whereupon his friends said unto him, What dost thou fear? He an∣swered, I have endeavoured to keep the command∣ments of God; but I am a man, and how do I know whether my works please God or no? for other is the judgement of God, and other is the judgement of men. He must needs be troubled to be removed from pre∣sent pleasures, who knoweth not that he shall go to a better place. Twenty pounds a year certain is counted better then (and a man will be unwill∣ing to part with it for) forty pounds a year that is doubtful. It is assurance onely of a better life which will carry the soul with comfort through the bitter pangs of death. Hence it was that Job called so fre∣quently, and cried so earnestly to be laid to bed; O that I might have my request, that God would grant me the thing that I long for, even that it would please God to destroy me; that he would let loose his hand and cut me off, then should I yet have comfort. Let

him not spare, for I have not concealed the words of the holy one, Job 6.8, 9, 10. Job had lived with a good conscience, and therefore feared not to dye with great comfort. His fidelity to God, encouraged him to expect mercy from God; He had not concealed nor shut up Gods faithfulness from men, and therefore knew that God would not conceal his loving kindness from him. But David on the other hand, when night (in his own thoughts) drew near, was as im∣portunate to fit up longer; God seemed to call him to bed, but he begs hard, O spare me that I may recover strength, before I go hence, and be no more, Psa. 39. ult.

Now mark the reason of this petition. David as tis generally conceived, was now persecuted by Absolom; the unnatural Son forced his Father to flie; He in his suffering reads his own sin, and Gods indignation, and so dreads an appearance in the other World in such a condition. He, who when things were clear betwixt God and his soul, could walk in the valley of the shadow of Death and fear none ill, could even give Death a chal∣lenge; now when things are cloudy and dubious runs back like a Coward; He had lost the sense of Gods favour, and therefore could not think of venturing into his presence without much fear. The train of his corruptions threatned to wait on him to the highest Court, and he durst not ap∣pear before the Lord with such company. He had been declining in his grace under a sad distemper,

and as a weak consumptionate man, he was af∣fraid to travail so great a journey, as the way whence he should never return. The Tenant who wants his rent, loves not to hear of the Quarter day.

Friend, If thou wouldst leave the World chear∣fully, live in the World conscienciously, take heed of those fiends which will fright thee in the night of Death; chuse suffering before sin; and punish thy body to keep thy soul pure. The Ermin some say will die before she will go into the Dirt to defile her beautiful skin; and the Mouse of Armenia will rather be taken and slain, then preserve and pollute her self in a filthy Hole. As the white is always in the Archers eye, so let thy Death be in thine, that it may quicken thee to diligence and exactness in thy life.

Logicians who regard not the premises, infer wilde conclusions; so if thou art careless of thy con∣versation, expect but an uncomfortable dissoluti∣on. As when God looked on all his works, and saw that they were good, then followed his Sab∣bath of rest; so when thou canst reflect upon the several passages of thy life, and see that through Christ they are good, and thou hast not been guilty of enormities, though of infirmities; after this thou wilt joyfully by Death, enter into thy everlasting Sabbath. Thy evidence will be clear, if thy conscience be kept clean; but the truth is, many, even amongst Christians, wound their souls

by venturing on sin, and thence flinch and start back, when they come to be searcht; besides they neglect casting up their accounts so long, that they know not whether they are worth any thing or nothing, and so may well be unwilling to have their estates ransackt into.

If thou shouldst fall; (I would not sad any Saint) take heed of lying there, but be as speedy as is possible in calling to Christ to raise thee up. If thy conscience be raw with the guilt of any sin, a light affliction (much more Death) will make thee kick and fling and unwilling to bear it. But when thy flesh is sound (thy spirit healed by the blood of Christ) Death it self will be but a light burden on thy back. How merrily mayst thou (though thou hast not a penny in thine own purse) go the way of all the Earth, travel into the other World, when thou art sure of Christ in thy com∣pany, who will bear thy charges all the way.

The second Means.

* 1.65Secondly, Mortifie thy affections more to the World and all its comforts. They who love the World most, leave it worst. Lots Wife lingered in Sodom so much, and was so loth to depart, because she loved it overmuch. When boards lye close one upon another they are easily parted,

but when they are glewed one to another twill cost some trouble and pains. If thy heart be loose to the World, twill be a small matter to thee to leave it, but if thou art fastened to it in thy affections, twill not be done without much reluctancy and opposition.

The Wife who hath been so faithful to her Husband, as to keep her heart wholly for him, is ready always to open the Door to him; when she that entertaineth other Lovers, though her Husband knock at the Door, dares not run presently to open it, but first makes a shuffling and busling up and down to hide, or get them out of the way. The more thy affections are set on Christ, thy true Husband, the more the World is taken out of thee; and so the more easily wilt thou be taken out of the World. He who hath laid up his heart in Heaven will comfortably think of laying down his head in the Earth. When the pins of the Watch are taken out (which held it together) how easily doth it fall in peices? When thy affections from these things below are removed, how quick∣ly, how quietly will thy soul and body fall asun∣der? If the World be as loose to thee as thy Cloak, thou canst put it off at pleasure, but if it be as close to thee as thy skin, they shall have somwhat to do who shall perswade thee to part with it. We read of some unwilling to dye, for they had treasure in the field, Jer. 41.8. Where their treasure was their hearts were also.

Make it thy work therefore by considering the Worlds vanity and deceitfulness, and by pondering Heavens glory and happiness, to wean thy heart from sublunary things, hereby thou wilt as wil∣lingly leave them as ever infant did those breasts which long ago twas weaned from.

The third Means.

* 1.66Ʋse thy heart to the frequent thoughts of Death. When Children are frighted at a Dog or a Cat, we do not give way to their foolish fears, but bring the brute to them, and get them to touch and handle it, and shew them that it is not such a frightful thing as they imagine; and hereby in time they are so far from being frighted, that they can play with it familiarly. Dost thou dread this King of Terrors, Death, give not way to this fear, but bring death up to thy spirit, handle it, feel it, there is no such hurt in it as thou imaginest, nothing which should terrifie thee, hereby at last thou mayst come to play upon the hole of this Asp.

One ground I suppose why Job made no more of dying, was, because he was so well ac∣quainted with Death. Strangers are startled at ma∣ny things in a place, which they that are home-born and used to, can delight in. I have said to corrupti∣on Thou art my Father, and to the Worms thou art my Brother and Sister, Job 17.14. Job was as

familiar with Death, as if it had been his Father; and made no more of dying, then of falling into the Armes and embraces of his Mother or Sister Moses at first started back at the sight of the Ser∣pent, but when he had handled it a little, twas turned into a rod and nothing frightful to him.

There is a story of an Ass, called Cumanus Ass, which jetting up and down in a Lyons skin, did for a time much terrifie his Master, but after∣wards being descried, did much benefit him. Thou art fearful possibly Reader, of this beast, supposing it to be a roaring Lyon, but come up to it, and thou wilt find it but an Ass in the skin of a Lyon, and such a one as will be no way hurtful, but many ways helpful to thee. What is this Bugbear Death which thus frights thee? Is it not the Paranymphus, which presenteth thy faithful soul to thy beloved Husband? Is it not a leaving the World and a going to thy Father? Is it less then a kiss of Gods lips? The indulgent parent will take the babe into her Arms, and with many kisses lay it in her lap, when its falling asleep.

The Chaldee Paraphrase tell us, Moses dyed with a kiss of the Lords mouth, Deut. 34.5. Will it not be the funeral of all thy corruptions and crosses, and the resurrection of all imagiable delights and com∣forts? Didst thou but know this, friend, more, thou wouldst not be so shie of its com∣pany.

The Roman used their youth to gladiatory fights, and bloody spectacles, that acquaintance with them before-hand might make them less troubled in Wars with their enemies▪ Philostrates lived seven years in his Tomb before his death, that his bones might be the better known to his Grave: Accustom thy self to the thoughts of death, thy change, thy translation to bliss, thy entrance into Heaven, and when it comes (his Errand being known so well before) he will be welcome.

Mithridates by accustoming his body to poison, turned it into good nourishment; Use thy soul to the thoughts of Death, and though it be worse then poi∣son to others, twill be pleasant and profitable to thee.

CHAP. IX. The Second Doctrine. That God is the Comfort of a Christian, with the grounds of it; His happyness is in God.

I Proceed now to the second Doctrine, from the second part of the Text, the Saints comfort; But God is the strength of my heart, and my portion for ever:

That the comfort of a Christian in his saddest con∣dition is this; That God is his portion. The Psal∣mists condition was very sad, his Flesh failed him.* 1.67 Mans Spirit often decayes with his flesh: The Spirits and blood are let out together. His Heart fell with his flesh; but what was the strong cordial which kept him from swooning at such a season? Truly this, But God is the strength of my heart, and my porti∣on for ever. Aristotle affirmeth of the Tortoys that it liveth when its heart is taken away. The holy man here liveth when his heart dyeth. As the Sap in winter retreateth to the root, and there is preserved, so the Saint in crosses, in death retireth to God, the Fountain of his life, and so is comforted. David when his Wives were captivated, his wealth plundred, and his very life threatned (for the Souldiers talked

of Stoning him) was doubtless in a very dreadfull estate; one would have thought such an heavy bur∣den, must needs break his back; but behold, the joy of the Lord was his strength; But David encoura∣ged his heart in the Lord his God. 1 Sam. 30.6. When the Table of earthly comforts (which for a long time at best, had been but indifferently spread for him) was quite empty, he fetcheth sweet-meats out of his Heavenly Closet. But David encouraged his heart in the Lord his God. Methodius reporteth of the Plant Pyragnus that it flourisheth in the flames of Olympus. Christians (as the Salamander) may live in the greatest fire of affliction, at this day; And (as the three Children) may sing when the whole world shall be in a flame at the last day. They are by the Spirit of God compared to Palm-trees (Psalm. 92.12.) which though many weights are hanging on the top, and much drought be at the bottom, are neither (say some Naturalists) born down nor dried up. This nightingale may warble out her pleasant notes with the sharpest thorne at her breast.

The onely reason which I shall give of the Do∣ctrine,* 1.68 is this; Because a Godly man placeth his happi∣ness in God. Its natural to the creature in the mid'st of its sufferings to draw its comfort and solace from that pipe, (whether supposed or real) happiness. All things have a propensity towards that in which they place their felicity. If a stone were lay'd in the Concave of the Moon, though air and fire and water are between, yet it would break through all, and be restless till it come to the earth its centre. Asutable and unchangeable rest, is the onely satisfaction of the rational creature. All the tossings and agitations of

the soul are but so many wings to carry him hither and thither, that he may find out a place where to rest. Let this Eagle once find out, and fasten on the true carcasse, he is contented; as the needle pointing to the North, though before in motion, yet now he is quiet. Therefore the Philosopher though in one place he tells us that delight consisteth in motion, yet in another place tells us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it consisteth rather in rest.

Happinese is nothing but the Sabbath of our thoughts and the satisfaction of our hearts in the fruition,* 1.69 of the chiefest good. According to the excellency of the object which we embrace in our hearts, such is the degree of our happiness; the Saints choice is right, God alone being the souls center and rest. Omnes literae in Jehovah sunt literae qui escentes, say the Rabbies. Let a sinner have but that which he count∣eth his treasure, though he be under many troubles he is contented. Give a covetous man wealth, and he will say as Esau, I have enough; When an ambitious man mounts up to a chair of state, he sits down and is at ease. If a voluptuous person can but bath himself in the streams of carnal pleasures, he is as a fish in his Element. So let a Godly man enjoy but his God, in whom he placeth all his joy, and delight, in whom is all his happiness and heaven, he is well, he hath all; Shew us the Father and it sufficeth; No more is desired, John. 14.8.

No man thinks himself miserable, till he hath lost his happiness. A Godlyman is blessed when afflictied and buffetted, because God is the proper Orb in which he doth fix, and he hath his God still: Job. 5.17. When a few leaves blow off, his comfort is, he hath

the fruit and the tree still. As a man worth millions, he can rejoyce though he lose some mites.* 1.70 In the Salentine country there is mention made of a lake brim-full: put in never so much, it runneth not over; draw out what you can, its still full. Such is the con∣dition of a Christian, he hath never too much; and take away what you will, having God, he is still full. Augustine out of Varro alledgeth 288. several Opi∣nions about happiness; but those Philosophers were vain in their imaginations. I shall cleerly prove The strength of Mans happiness to flow from another spring.

CHAP. X. God must needs be Mans happiness, because he is an Alsufficient Good.

THere are some things in God, which speake him to be the Saints happiness and chiefest good.

First because of his perfection and alsufficiency. That which makes man happy,* 1.71 must have no want, no weakness in it. It must be able both to secure him against all evil, and to furnish him with all good. The injuries of nature must be resisted, and the in∣digencies of nature must be supplyed. Now this Sun

of righteousness (as the great Luminary of the world when it mounteth above the Horizon) doth both cleer the air of mists and foggs, and chear the inhabi∣tants with his light and heat. And according to the degree of our enjoyment of him, such is the de∣gree of our happiness or freedome from evil and fru∣ition of good. Those that enjoy God perfectly in heaven, know no evil; they are above all storms and tempests, and enjoy all good; In his presence is full∣ness of joy, Psal 16. ult. They have a perpetual spring, a constant summer, never understanding what an antumn or winter meaneth; The Christian who en∣joyeth God but imperfectly, (as all Saints on earth) doth but in part enjoy these priviledges. His life is a Vicissitude of day and night, of light and darkness, of good and evil. Evil cannot hurt him, but it may fright him. He may taste of the cheifest good, but his full meal is reserved till he comes to his Fathers house.

1. God is able to free a man from evil:* 1.72 the Greeks call an happy man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that is not subject to death and miseries.

That which is the happiness of man, must be able by its power to secure him against all perills; but creatures cannot afford this help; therefore cannot be our happiness. He that trusteth to second causes, is like him that being on the top of a tree, setteth his feet on rotten bough's, which will certainly break under him; or like the passenger who in windy stor∣my weather, runs to some tottering out-house, which falls upon him. But God is the almighty guard.

The Schoolmen tell us the reason why Adam in his estate of innocency felt no cold, though he

were naked, was because of his Communion with God. God is the Saints shield to protect their bo∣dies from all blows, Gen. 15.1. He is therefore com∣pared in Scripture to such things and persons as shelter men in storms, defend them in dangers. Some∣times he is called a wall of fire, because Travellers in a Wilderness by this means are secured from wild beasts. 2 Zach. 5. those creatures fly from fire: Some∣times to a River of broad waters, because a City well moated and surrounded with waters, is thereby de∣fended against enemies Isa. 33.21.

A good Sentinell is very helpful to preserve a gar∣rison in safety. God is therefore said to watch and ward. I the Lord do keep it, least any hurt it: I will keep it night and day. Isa. 27.3. And though o∣thers when on the Guard, are apt to nod and sleep (and so to give the enemy an advantage) He that keepeth Israel never slumbereth nor sleepeth;* 1.73 he is so far from sleeping that he never slumbereth. Some Naturalists tell us that Lions are insomnes; possibly because their eye-lids are too narrow for their eyes, and so they sleep with their eyes partly open; but its most true of the Lion of the tribe of Judah. As Alex∣ander told his Soldiers, He wakes that they might sleep in safety. He is compared to a refuge. Psa. 142.5. Thou art my refuge and my portion. A Metaphor from a strong hold, or Castle, to which Souldiers retreat, and in which they are secure, when beaten back by an over-powering enemy. But instead of all, he is called the Lord of Hosts or General of his peo∣ple, because a faithfull Commander goeth first into the field, and cometh last out of the field. God look∣eth danger in the face before his people, and seeth

them safe out of the field, before he departeth, The Lord will go before you, and the God of Israel will be your rereward. Isa. 25.10.

Travellers tell us that they who are at the top of the Alps, can see great showres of rain fall under them, but not one drop of it falls on them, They who have God for their portion are in an high Tower. and thereby safe from all troubles and showres; a drift-rain of evil will beat in at the creatures win∣dows, be they never so well pointed; All the garments this world can make up, cannot keep them that tra∣vell in such weather from being wet to the skin: No creature is able to bear the weight of its fellow-creature, but as reeds break under and as thorns run into the sides that lean on them. The bow drawn be∣yond its compass breaks insunder, and the string wound above its strength snaps in pieces; such are outward helps to all that trust to them in hardships.

But Christians being anchor'd on this rock of a∣ges, are secure in the greatest storm. They are like Sion which cannot be moved. The Church, accord∣ing to the Motto of Venice, Immota manet. In time of trouble he hides them in his pavillion, and in the secret of his tabernacle he sets them upon a rock, Psal. 27.5. Gods Sanctuary is his hidden place, Ezek. 7.22. and his Saints are his hidden ones, Psal. 83.4. and there he hides them from whatsoever may hurt them: therefore he calls his children, when it rains abroad and is stormy, to come within doors out of the wet; Come my people, enter thou into thy chambers, and shut thy doors upon thee, and hide thy self, as it were, for a little moment, until the indignation be over past, Isai. 26.20.

The Christian therefore is encouraged against evils, because God is his guard; he knoweth whilst he hath this buckter, he is shot-free, not to be pierced by any bullet; He covereth him with his feathers, and under his wings doth the Saint trust, Psal. 91.4. As the Hen secureth her young from the Kite and ra∣venous fowls by clucking them under her wing, and sheltering them there: so God doth undertake to be the protection of his people; and through his strength they can triumph over tryals, and defie the greatest dangers. At destruction and famine they can laugh, Job 5, 22. and over the greatest crosses through him they are more then Conquerours, Rom. 8.35.

2. As God is able to free from all evil, so to fill the soul with all good,* 1.74 therefore is its happiness. That which beatifieth the reasonable creature, must un∣dertake the removal of what is destructive, and the restoring to him whatsoever may be perfective. Weak nature must be supported, and empty nature must be supplyed. Now the whole creation cannot be mans happiness, because it is unable both to defend him from evil, and to delight him with good. The com∣fort which ariseth from creatures is like the juice of some plums, which doth fill with wind, but yields no nourishment. He that sits at the worlds table, when it is most largely spread, and fairly furnished, and feedeth most heartily on its fare, is as one that dream∣eth he eats, and when he awakes loe he is hungry. The best noise of earthly Musicians can make but an empty sound, which may a little please the senses, but not in the least satisfie the soul. The world hath but small choice, and therefore makes us but small chear; for as sick and squeazie stomacks, we are pre∣sently

cloyd even with that which we called so ear∣nestly for. Hence it was, that those who esteemed their happiness to consist in pleasing their brutish part, did so vehemently desire new carnall delights. Nero had his officer that was stilled Arbiter Neronanae libi∣dinis An inventer of new pleasures.* 1.75 Suetonius observeth the same of Tiberius, and Cicero of Xerxes for these men like children were quickly weary;* 1.76 of that for which they were but now so unquiet. And the reason is given us, by the Moralist, because error is infinite.

The thirst of nature may be satisfied, but the thirst of a disease (as the dropsy) cannot. The happiness of the soul consisteth in the enjoyment of good com∣mensurate to its desires, which no creature is, nay not all the creatures.

But God is the happiness of the creature, because he can satisfy it; The Hebrews call a blessed man Ashrei, in the abstract and in the plural number, blessednesses Psalm. 32.1. because no man can be blessed for one or another good, unless he abound in all good.

The soul of man is a Vessel too capacious to be fild up with a few drops of water, but this Ocean can do it; Whatsoever is requisite, either to promote de∣cayed, or to perfect deficient nature, is in God. The Lord is my shepherd; I shall not want. Psalm. 23.1. Where is all wealth there can be no want. My God shall supply all your need. Phil. 4.13. One God, answereth all necessities, because one God includeth all excellencies. He is bonum comprehensivum; in him are all the treasures of Heaven and Earth, and infi∣nitely more. The God of all comforts is his name.

2 Cor. 1.3. As all light is in the Sun; so all comfort, all good is in God. Theodoret cals Moses an Ocean of Divinity; Some have called Rome the Epitome of the world; Its true of God, he is an Ocean of all delights and blessings, without either bank or bottom, and the Epitome of inconceivably more, and incompara∣bly better then all this worlds felicities.

The God of peace fill you with all joy, Rome 15.19. Observe, here is joy which is the cream of our desires, & the overflowing of our delights; it is the sweet tran∣quillity of our mindes, the quiet repose of our hearts; and as the sun to the flowers, it enlargeth, and cheereth our affections. Joy is the mark which all would hit; And is by the Philosopher well observed to be the di∣lation of the heart for its embracing of, closing with, & Union to its most beloved object. 2 Here is all joy; Variety of what is excellent addeth much to its lustre and beauty. The Christian sits at a banquet made up of all sorts of rare and curious wines, and all manner of dainties and delicates; He may walk in this gar∣den, and delight himself with diversity of pleasant fruits and flowers. All joy. One kind of delight like Maryes box of Oyntment, being opened, filleth the whole house with its savor; what then will all sorts of precious perfumes, and fragrant oyntments do? 3. Here is filling them with all joy; Plenty joyned with variety of that which is so excedingly pleasant, must needs inhance its price; there is not a crevice in the heart of a Christian, into which this light doth not come. Its able to fill him, were he a far larger Vessel then he is, (as they fill'd the pots at the feast of Cana) up to the brim (with this water or rather) with this wine. The joy arising from the creature is an empty joy

like the Musitian in Plutarch, who having pleased Dionysius with a litle vanishing Musick was recom∣penced with a deceived hope of a great reward; but this is a satiating satisfying joy, fill you with all joy. But 4. On what root doth such a variety and Plenty of lovely luscious fruit grow? Truly this light of joy doth not spring out of the earth; its Fountain is in heaven; The God of peace fill you with all joy. The Vessel of the creature runs dregs, it can never yield such choyce delights: This pure River of water of life, proceedeth onely out of the throne of God. Rev. 22.

CHAP XI. God the happiness of Man, because of his sutableness to the Soul.

THis delight and joy in God ariseth from his sutableness to the nature of the heaven-born Saints (as I shall discover in the next heads) and their propriety in him.* 1.77

Secondly, God is a proportionable good. That which makes a man happy, must be suitable to his spiritual soul. All satisfaction ariseth from some likeness be∣tween the faculty or temper which predominateth, and the object. The cause of pleasure in our meats is

the sutableness of the saline humor in our taste to that in our food. Therefore silver doth not satisfy one that is sick,* 1.78 nor rayment one that suffereth hunger, because these are not answerable to those particular necessi∣ties of nature. The Prince of Philosophers observeth truly, That those things onely content the several creatures, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accommodated to their several natures. Birds and beasts, and fish, do all live upon and delight in that food, which is propor∣tionable to their distinct beings. The Oxe feedeth on grasse, the Lion on flesh, the Goat on Bough's; some live on the dew, some on fruit, some on weeds; some creatures live in the Air, others sport themselves in the waters; the Mole and Worm are for the earth: the Salamander choseth rather the fire; Nay in the same plant, the bee feedeth on the flower, the bird on the seed; the sheep on the blade, and the swine on the root; and what is the reason of all this, but because nature must have its rest and delight from that only which is sutable to its own appetite and desire. Hence it is that though God be so perfect a good, yet he is not the happiness of evil Men, or evil Angels, for he is not sutable to their vitiated depraved natures. The car∣nal mind (which beareth sway in unregenerate men) is enmity against God, and Devils are as contrary to Gods nature, as fire is to water. Hence it is, that spi∣ritual men place and enjoy happiness in the Father of Spirits, because he is the savoury meat which their souls love. Though the sinner can live upon dregs, as the swine on dung; yet the Saint must have refined Spirits, and nothing lesse then Angels food and de∣lights.

It is an unquestionable truth, that nothing can give true comfort to man, but that which hath a relation and beareth a proportion to his highest and noblest part, his immortal soul (for his sensitive faculties were created in him, to be subordinate and service∣able to their Master Reason; therefore he is excelled in them by his inferiours, as the Eagle in seeing, and the Hound in scenting; nature aiming at some more sublime and excellent design, the perfection of the rational part, in those lower particulars was lesse ex∣act) therefore the blessed God alone being a suta∣ble Good to the heavenly spiritual soul of man, can only satisfie it. Philosophers tell us the reason of the irons cleaving to, and resting in the load-stone, is, be¦cause the pores of both bodies are alike; so there are effluxes and emanations that slide through them and unite them together. One cause of the Saints love to, and delight in God, is his likeness to God. Crea∣tures, are earthly, the soul is heavenly, they are corpo∣real, the soul is spiritual, therefore (as when friends are contrary in disposition) the soul cannot take up its rest and happiness in their fruition; but God is sutable, and therefore satisfying, I am God All sufficient, Gen. 17.1. Some derive the word Shaddai from Almighty, Al∣sufficient, from shad a dug; for as the breast is sutable to the Babe nothing else will quiet it, so is God to his Children.

A man that is hungry, finds his stomack still cra∣ving; something he wants, without which he cannot be well: Give him musick, company, pictures, houses, honours, yet there follows no satisfaction (these are not sutable to his appetite) still his stomack craves; but set before this man some wholesome food, and let

him eat, & his craving is over. They did eat and were filled,* 1.79 Neh. 9.25. So it is with mans soul as with his body; the soul is full of cravings, and longings, spend∣ing it self in sallies out after its proper food; give it the credit and profits, and pleasures of the world, and they cannot abate its desire; it craves still (for these do not answer the souls nature, and therefore cannot answer its necessity) but once set God before it, and it feeding on him, it is satisfied; its very inordinate dogged appetite after the world is now cured. He tasting this Manna, tramples on the Onions of Egypt; He that drinketh of this water, shall thirst again; but he that drinketh of the water which I shall give him, shall never thirst, John 4.

CHAP. XII. God the Saints happiness, because of his Eternity and the Saints propriety in him.

[unspec 3] GOD is a permanent good: That which makes a man happy, must be immortal like himself: as man is rational, so he is a provident crea∣ture, desirous to lay up for hereafter; and this forecast reacheth beyond the fools in the Gospel for many

years, even for millions of ages for ever, by laying hold on eternal life. He naturally desires an immor∣tality of being (whence that inclination in crea∣tures, say Philosophers, of propagating their kind) and therefore an eternity of blessedness. The soul can enjoy no perfection of happiness, if it be not commensurate to its own duration. For the greater our joy is in the fruition of any good, the greater our grief in its amission. Eternity is one of the fairest flowers in the glorified Saints garland of honour. Its an eternal weight of glory: 2. Cor. 4.17. Were the triumphant spirits ever to put off their Crown of life, the very thought thereof would be death, and like leaven would sower the whole lump of their com∣forts. The perpetuity of their state, adds infinite∣ly to their pleasure. We shall ever be with the Lord. 2. Thes. 4.16. Here they have many a sweet bait, but there God will be their standing-dish, never off the Heavenly Table.

The creature cannot make man happy,* 1.80 because (as it is not able to fill him so,) it is not fast to him; like the Moon in the increase, it may shine a little the former part of the night, but is down before mor∣ning. Man is not sure to hold them whilst he liveth. How often is the candle of outward comforts blown out by a suddain blast of providence? Many (as Naomi) go out full, but come home empty; some dis∣aster or other as a Theif meets them by the way, and robs them of their deified treasure. The Vessel in which all of some mens wealth is embarqued, while it spreadeth fair with its, proud Sails, and danceth along upon the surging waters, when the Factor in it is pleas∣ing himself with the kind salutes he shall receive

from his Merchant, for making so profitable a Voy∣age) is in an instant swallowed up of unseen quick∣sands, and delivereth its Fraught at another Port, and to an unknown Master. Those whose morning hath been sunshiny and clear, have met with such showres before night, as have washed away their wealth. However if these comforts continue all day, at the night of death, (as false lovers serve men in extremi∣ty) they leave us the knife of death, which stobs the sinner to the heart; Lets out the blood, and spirits of all his joyes and happiness. But God is the true happiness of the soul; because, he is an eternal good; As this Sun hath no mists, so it nevey sets; so that the rest of the Soul in God is an eternal Sabbath; like the new Jerusalem, it knoweth no night. Out∣ward mercies in which most place their felicity, are like land floods, which swell high, and make a great noise, but are quickly in again, when the blessed God, like the Spring-head, runeth over, and runneth ever.

Fourthly, Because of the Saints propriety in this God; though God be never so perfect, suitable, sure a good; Yet its litle Comfort, to them that have no interest in him; Another mans health will not make me happy, when sick. What Happinesse hath a beg∣ger in the shady walkes, pleasant garden, stately buildings, curious roomes, costly furniture, and pre∣cious jewels of an Earl, when they are none of his; A Crown and scepter may be as suitable to the nature of a Subject, as a Soveraign; yet the comfort of them extends not to the former, for want of this propriety in them. The leaving out one word in a Will, may marr the estate and disapoint all a mans hopes; the

want of this one word, my (God) is the wicked mans losse of heaven, and the dagger which will peirce his heart in Hell to all eternity. The degree of satisfacti∣on in any good, is according to the degree of our U∣nion to it, (hence our delight is greater in food, then in cloaths; and the Saints joy is greater in God, in the other world, then in this, because the Union is nearer) but where there is no propriety, there is no Union; therefore no complacency; now this alsuffi∣cient, sutable, and eternal God is the Saints pe∣culiar portion, and therefore causeth infinite satis∣faction. God is my portion for ever. God even our God shall blesse us, Psalm. 67.7. The Pronoun my, is as much worth to the soul, as the boundless portion; All our comfort is lock't up in that private cabinet. Wine in the glasse, doth not chear the heart, but taken down into the body. The propriety of the Psalmists in God was the mouth whereby he fed on those dainties which did so excedingly delight him. No love potion was ever so effectual as this Pronoun. When God saith to the soul, as Ahab to Benhadad, Behold I am thine, and all that I have, who can tell how the heart leaps with joy in, and expires almost in desires after him, upon such news! Others like strangers may behold his honour, and excellencies; but this Saint onely, like the wife, enjoyeth him: Lu∣ther saith, Much Religion lyeth in Pronouns. All our consolation indeed consisteth in this Pronoun it the is the cup, which holdeth all our cordiall waters; He undertake as bad as the devil is, He shall give the whole world (were it in his power) more freely then ever he offered it to Christ, for his worship, for leave from God to pronounce those two words,

my God. All the joyes of the beleiver are hung up∣on this one string; break that asunder, and all is lost. I have sometimes thought, how David rouls it as a lump of sugar under his tongue, as one loth to lose its sweetness too soon. I love thee O Lord my strength; The Lord is my rock, and my fortresse, and my deli∣verer, my God my strength, my buckler, the horn of my salvation, and my high Tower: Psalm. 18.1, 2. This pronoun is the door at which the King of Saints entereth into our hearts with his whole train of de∣lights and comforts.

CHAP XIII. The first use. The difference betiwxt a sinner and a Saint in di∣stresse.

THis Doctrine may be usefull, by way of in∣ference, and by way of tryal, and counsell, and by way of Comfort.

First, If the comfort of a Christian in his saddest

estate be this, namely, That God is his portion; It in∣formeth us of the difference betwixt a sinner and a Saint, both in their conditions, when trouble comes, and in their portions.

1. In their conditions, when in affliction.

The Saint in the sharpest winter sits at a good fire; when abused by strangers, he can complain to,* 1.81 and comfort himself in his Father; though stars vanish out of sight, he can rejoyce in the Sun; like the prudent Dame whithersoever he travelleth, (know∣ing how liable he is to fainting-fits) he carrieth his bottle of strong-waters along with him. When thou passest through the fire, I will be with thee, Isa. 43. But the sinner, when a storm comes upon his head, hath no to cover; when a qualm comes over his heart; he hath no cordiall, for he hath no God. Ephe. 2.12. Without God, without hope, Strangers to the Cove∣nant of promise. A godless man is hopeless. If he be robbed of his estate, and have litle in hand, his case is dreadful; for he hath lesse in hope. The promises are the clifts of the rock, whether true doves fly; and places of shelter, where they are safe from ravenous fowls; but he is a stranger to these; when the floods comes he hath no Ark, but must sink like lead in the midst of the mighty waters.

The godly man in the lowest ebbe of creatures may have an high-tide of comforts, because he hath ever the God of all Consolations. As Jezabel her ido∣latrous priests, so in the greatest outward famine God entertaineth his people at his own table; and surely thats neither mean, nor sparing: As their afflictions abound, their consolations by Christ supera∣bound: 2. Cor. 1.5. The world layeth on crosses, and

Christ layeth in comforts. Men make grievous sores, and God provides precious salves. The Lord is my portion, saith my soul, therefore will I hope in him, Lamen. 3.24. If you mind the season, you may a little admire at the Churches solace; The whole Book is but a pathetical description of her Tragical condi∣tion; and is generally concluded to be written by Jeremy in the time of the Babylonish Captivity, when her Land was wasted, her people enslaved, her Sabbaths ceased, and her Temple prophaned; yet this Bird of Paradise sings in a Cage, and in this hard winter, The Lord is my Portion, saith my Soul, therefore will I hope in him.

The Godly man may be rob'd of his possessions, but he is well so long as he hath his happiness, his por∣tion. Lazarus was happy when (sine domo, because he was not sine domino) without Goods, because he was not without God. As he in Plutarch said of the Scythians, Though they had neither wine nor musick, yet they had the Gods. The Prophet when the ponds were dried up, fetchd his water from the Fountain, Habakkuk 3.16, 17. Although the Figge tree shall not blossome, neither shall fruit be in the vine; the labour of the Olives shall fayl, and the fieldes shall yeild no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoyce in the Lord, and I will joy in the God of my Salvation. Its con∣siderable that he expresseth not only things for con∣veniency, as the Vine and Figge tree, but things for ne∣cessity, as the meat of the field, and flocks of the stall; and supposeth the totall loss of both: yet in the want and absence of such comforts of life, he supports him∣selfe with God, the life of all his comforts. But the

ungodly is not so; when afflictions come, they hit him upon the bare, for he is without armour; He is as a naked man in the midst of venemous Serpents, and stinging Scorpions. When troubles come like so many Lions, they teare the silly Lamb in peices, ha∣ving none to protect him; I am greatly distressed (saith Saul, and well he might, for) the Philistines are upon me, and God is departed from me. 1 Sam. 28.15. Alas poor Soul, had the Philistines been his burden, and God strengthened his back, all had been well, he might have gone lightly under it; but when Enemies approached, and God depaated, he must needs be greatly distressed. The Creature may well be full of frights and feares, that stands in the open fields where bullets flie thick and fast, without any shelter or defence. Davids foes had proved their conclusi∣on to the full, had their medium been true, Persecute and take him, for God hath forsaken him. Psal. 71.11. If God leave a man, dangers and Devils may quickly find him. No wonder that Micah cried out so mourn∣fully, Ye have taken away my gods, and doe you ask me what I ail? At the loss of his false God, much more will the loss of the true God make men mournful. As twas said of Coniah, Write this man childeless, Jer. 22. ver. ult. It may be said of every godless Man, write this man comfortless, helpless, hopeless, and that for ever.

Vast is the difference betwixt the case of the good and bad in distress; the former as cloaths died in grain, may keep his colour in all weathers; the latter like quick silver may well be ever in motion, and like a leaf tremble at the smallest wind. Naturalists observe this difference between Eagles and other

Birds are in want, and distress, they make a pitiful noise; but the Eagle when in straights, hath no such mournful note, but mounteth aloft, and refresheth her self with the warm beames of the Sun. Saints like true Eagles when they are in necessity, mount up to God, upon the wings of Faith and Prayer; and delight themselves with the golden raies, and graci∣ous influences of his favour; but the sinner if bereft of outward comforts, dolefully complains. The snail, take him out of his shell, and he dieth presently; the godless person is like the Ferret which hath its name in Hebrew from squeaking and crying, be∣cause he squeaketh sadly, if taken from his prey: when the godly man (as Paulinus Molanus when his City was plundred by the Barbarians) though he be robd of his earthly riches, hath a Treasure in Heaven; and may say, Domine, ne excrucier ob aurum & ar∣gentum; tu enim mihi es omnia. Lord why should I be disquieted for my silver and gold? for thou to me art all things: having nothing yet He possesseth all things. 2. Cor. 6.

CHAP. XIV. The Difference betwixt the Portions of Gracious and Graceless persons in this World.

2. IT informeth us of the difference in their porti∣ons. The wicked man hath a portion of goods;* 1.82 Father, give me the Portion of goods which be∣longeth to me Luke. 15. and 12. But the godly man only hath the good portion. I shall instance in three particulars, wherein the Portion in this world of a sinner differeth from the Saints.

First; Their Portion is poor;* 1.83 It consisteth in toys and trifles, like the estate of mean women in the City, who make a great noise in crying their ware, which is only a few points or pins, or matches. But the portion of a Saint lieth (though he do not proclaim it about the streets) as the rich Merchants, in staple com∣modities and jewels. The worldlings portion at best is but a little airy honour, or empty pleasure, or beg∣garly treasure. But the Christians is the beautiful Image of God, the incomparable Covenant of Grace, the exceeding rich and precious promises of the Gospel, the inestimable Saviour, and the infinitely blessed God. The sinners portion is nothing; ye have rejoyced in a thing of nought. Amos 6.13. a fashion, a fancy. 1 Cor.

7.29. Acts 25.23. but the Saints portion is all things; All things are yours, and ye are Christs, and Christ is Gods, 1 Cor. 3.22, 23. As Abraham gave gifts to the sons of his Concubines, and sent them away, but he gave all he had to Isaac: so God giveth common gifts of riches, or friends, or credit to wicked men (which is all they crave) and sendeth them away (and they are well contented) but he gives grace, glory, his Spi∣rit, his Son, himself, all he hath to his Isaacs, to the children of the promise, Gen. 25.5, 6. He giveth earth into the hands of the wicked, Job 9.24. All their portion lyeth in dust, rubbish and lumber; all they are worth is a few eares of corn, which they glean here and there in the field of this world; but he gi∣veth heaven into the hearts of the godly; their portion consisteth in gold, and silver, and diamonds, the pecu∣liar treasure of Kings, in the love of God, the blood of Christ, and the pleasures at his right hand for ever∣more. Others, like servants, have a little meat, and drink, and wages; but Saints, like sons, they (are a congregation of the first-born, and) have the inheri∣tance. O the vast difference betwixt the portion of the prodigal and the pious! the former hath some∣thing given him by God (as Peninnah had by Elka∣nah) though at last it will appear to be little better then nothing, when he gives the latter (as Elkanah did Hannah) a goodly, a worthy portion because he loves them, 1 Sam. 1.4, 5.

* 1.842. Their portion is piercing; as it is compared to broken cisterns for its vanity, so to thornes for its vexa∣tion, Jer. 2.13. Matth. 13.22. A sinner layeth the heavy lumber of his earthly portion on his heart, and that must needs oppress it with care, and fear and ma∣ny

sorrows, whereas the Saints portion, the fine linnen of his Saviours righteousness, lying next his flesh, is soft and pleasing. The abundance of the rich will not suffer him to sleep, Eccles. 5.12. his portion hinders his peace: his riches set him upon a wrack: His cru∣elty in getting it, his care to increase it, and the secret curse of God accompanying it, do like the importu∣nate widow allow him no rest day or night: When the Godly mans portion makes his bed easie, lays his pillow soft and covers him warm; I will lay me down in peace and sleep, for thou Lord makest me to dwell in safety. Nay such an excellent sleeping pill is this portion, that by the vertue of it David, when he was pursued by his unnatural son, and was in constant danger of death, when he had the earth for his bed, the trees for his curtains, the stars for his candles, and the heavens for his canopy, could sleep as sweetly, as soundly as ever he did on his bed of down, in his royal pallace at Jerusalem: Thou, O Lord, art a shield for me, my glo∣ry, and the lifter up of mine head; I laid me down and slept, I awaked, for the Lord sustained me, Psal. 3.3. and 5. Psal. 4. ult.

The sinners portion is termed wind, Hos. 8.7. If wind get into the bowels of the earth, it causeth concussions and earthquakes; his riches, and ho∣nours, and friends lie near him, are within him, and thereby cause much anxiety and disquietness of spi∣rit; his portion, like windy fruit, fills his belly with pains. It is smoak in his eyes, gravel in his teeth,* 1.85 wind in his stomack, and gripes in his bowels. The Saints part is his joy and delight: Then shall I go to the altar of God, to God my exceeding joy, Psal. 43.4. It is musick to his eares, beauty to his eyes, sweet odours to

his scent, honey to his taste, and melody 〈◊〉〈◊〉 his heart. In the presence of his portion is fulness of joy, and at his right hand are pleasures for evermore, Psal. 16. ult. He sits at an inward heart-chearing feast in the greatest outward famine; when the worldling in the midst of his gaudy shew of wealth is but a book fair∣ly gilt without, consisting of nothing but tragedies within; his portion is too narrow a garment then that he can wrap himself in it, and too short a bed then that he can stretch himself on it.

The vanity of the sinners portion makes it full of vexation to him, because it cannot fill him, therefore it frets him: In the midst of his sufficiency he is in straights, Job 20.22. Though his table be never so well spread, he hath not an heart to use it, but pineth himself with fear of poverty, and runneth hither and thither, up and down like a beggar, to this and that door of the creature for some poor scraps and small dole. He may possess many pounds, and not enjoy one penny, Eccles. 6.2.

But the portion of the Saint affords him a comfor∣table subsistence. Though the whole be not payed him till he come to full age,* 1.86 yet the interest of it, which is allowed him in his minority, affordeth him such an honourable maintenance, that he needs not borrow of his servants, nor be beholden to his beggarly neighbours; he hath enough constantly a∣bout him to live upon, and therefore may spare his frequent walk to the creatures shop for a supply of his wants.

* 1.873. Their portion is perishing: This fire of thornes at which carnal men warm their hands (for it can∣not reach the heart) after a small blaze and little

blustring noise goeth out. Carnal comforts, like Comets, appear for a time, and then vanish; when the portion of a Saint, like a true star, is fixt and firm. A world∣lings wealth lyeth in earth, and therefore as wares laid in low damp cellars, corrupts and moulders; but the godly mans treasure is in heaven, and as commo∣dities laid up in high rooms, continueth sound and safe. Earthly portions are often like guests which stay for a night and away; but the Saints portion is an Inhabitant that abides in the house with him for ever.

It is said of Gregory the Great, that he trembled every time he read or thought of that speech of A∣braham to Dives, Son, remember that thou in thy life time hadst thy good things, Luke 16.25. To have his all in time, and nothing when he entered upon his e∣ternity; to live like a prodigal one day, and be a beg∣gar for ever; Surely it was a sad saying. The flower sheds whilst the stalk remains; the sinner continues when his portion vanishes: The sinners portion, like his servant, when he dyeth, will seek a new Master. Thou fool, this night thy soul shall be required of thee, and then whose shall these things be? Luke 12.20. Whose? possibly the poors, whom he had wronged and robbed to inrich himself; it may be his childes, who will scatter it as prodigally as he raked it toge∣ther penuriously: but whosesoever it was, it could be none of his, and then, when parted from his portion, what a poor fool was he indeed? not worth a farthing. But the Saints wealth will accompany him into the other world; the truth is, that is the place where he receiveth his portion: Blessed are they that die in the

Lord, they rest from their labours, and their works fol∣low them, Rev, 14.13.

When men go a great journey, as beyond the seas, they carry not their tables, or bedsieads, or any such heavy luggage and lumber along with them; but their silver, and gold, and jewels. When the sinner goeth the way of all the earth, he leaves his portion behind him, because it consists wholly in lumber; but the Saints portion consisting wholly in things of value (in wisdome which is better then silver, and grace which is more worth then pure gold, and in God who is moue precious then rubies, and all that can be desired is not to be compared to him) he carrieth all along with him.

It is said of Dathan and his companions, that the earth swallowed them up, and their houses, and all that appertained to them: so when the earth shall at death swallow up his person, it will also (as to his use) swal∣low up his portion, Numb. 32.33.

This whole world must pass away, and what then will become of the sinners portion? surely he may cry out as they of Moab, Woe to me, I am undone, Numb. 21.29. but even at that day the Saint may sing and be joyful at heart; for till then he shall not know the full value of his inheritance.

It is as sad a speech as most in Scripture, whose portion is in this life, Psal. 17.14. All their estate lyeth, as the Reubenites, on this side Canaan.

CHAP XV. The difference betwixt the Sinners and Saints portion in the other world.

BUt there is a farther difference betwixt the por∣tion of a sinner and Saint (and still the far∣ther we goe, the worse it is for the one, and the better for the other) and that is in the other world.

The sinners portion here, as poor as it is, is a com∣parative heaven, but there a reall hell: Their portion is cursed on earth, but what is it then in hell? Job 24.18. Ʋpon the wicked he shall rain snares; fire and brimstone, and an horrible tempest; this is the portion of their cup, Psal. 11.6. The words are an allusion to the Jewish custome at meals, wherein every one had his allotted portion of drink, his peculiar cup.* 1.88 Sutable to which the godly man can tell you what Nectar and Nepenthe he shall meet with, when he sits down at that Banquet from which he shall never rise up. The Lord is the portion of my cup, thou main∣tainest my lot, Psal. 16.5.

But look a little into the sinners cup, and see what a bitter potion is prepared for him; I think we shall scarce find a drop in it, but is infinitely worse then

poyson: (Reader, take heed thou never come to taste it:) It is indeed a mixture of such ingredients as may make the stoutest heart alive to tremble, and faint away if it come but within the scent or sight of it. Snares, fire and brimstone, and an horrible tem∣pest. The Lord poured on the Egyptians such a grie∣vous rain, as had not been in Egypt since the founda∣tion thereof, Exod, 9.18. but this potion of the sinner is far more bitter then that plague.* 1.89 Pliny tells us, that amongst the Romans, when M. Acilius and C. Porcius were Consuls, it rained blood; but what is that to fire and brimstone? Observe 1. the extremi∣ty of pain, which will be caused by this portion: Ʋp∣on the wicked he shall rain fire and brimstone: Fire is dreadful to our flesh, though it be but applied out∣wardly. (What miswerable torment did Charles the second King of Navarre endure,* 1.90 when he was burnt to death in a flaming sheet steeped in Aqua vitae?) but much greater torment will it cause when taken inward. Fire in the belly, in the bowels, will pain the creature to purpose. The inward parts are more tender, and so more liable to torture: But this drink, like poyson, will diffuse it self also into all the parts, that none shall be free from pain. It was an unknown punishment which the drunken Turk underwent, when by the command of the Bashaw he had a cup of boyling lead poured down his throat: who can think what he felt? but sure I am, as bad as it was, it was but a flea-bite to this cup of fire which the Lord hath prepared for the sinner fire and brimstone: Fire is terrible of it self, but brimstone makes it to burn with much greater violence: besides, brimstone ad∣ded to the cup of fire will make it of a most stinking

savour. The sinner now burneth in lust, but then in a flaming fire: now he drinketh his pleasant julips, but then his loathsome potion. Fire is the most fu∣rious of all Elements; nothing in this life is more dreadful to nature; but our fires are but like painted ones to true, in comparison of this rain of fire in hell. Nebuchadnezzars furnace,* 1.91 though heated seven times more then ordinary, was cool to this fire. O who can fry in such a flame as the breath of an infinite God doth kindle! Fire and brimstone. Three drops of brimstone (saith one) lighting on any part of our bodies, will make us cry and roar out for pain: what then will befall the sinner, when he shall both ever drink and ever live in this lake of fire and brimstone, when he shall drink this cup of pure wrath, of poy∣sonous dregs, of fire and brimstone, though there be eternity to the bottom! Who can dwell in everlasting burnings? Isai. 33.14.

Observe secondly the certainty of the punishment.* 1.92 Upon the wicked he shall rain an horrible tempest. Some read it a whirlwind, a horrible blasting whirl∣wind, which carrieth all before it; but its properly, saith Ainsworth, a hideous burning tempest, named by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts 27.14. It is an allusi∣on to the boysterous wind Turbo, which casteth down and overthroweth all that is near it; which as it is hot and fiery is named Prester, and burneth and lay∣eth along whatsoever it toucheth and encountereth. The sinner thinketh that he is sure, but this horrible tempest will overturn him: His squeazie sto∣mack (used to rich wines) nauseates this loath∣some nasty water. When God puts this cup into his hand, O how his heart will rise against it! but he shall

be forced to drink off this cup of fire and boyling brimstone whether he will or no.

Observe thirdly the suddenness of this plague and potion: Upon the wicked he shall rain snares: when they are asleep and little dream of it, then this horri∣ble tempest stealeth them away in the night: What a doleful screech and dreadful cry will this cause (as amongst the Egyptians at midnight, Exod. 12.29.) Job 27.20. Snares take men at unawares: The sinners woe shall come without warning. As the fishes that are taken in an evil net, and as birds that are caught in the snare, so are the sons of men snared in an evil time, when it cometh suddenly upon them, Eccles. 9.12. The fish looks for a good bait when it is caught by the hook; the bird expects meat in the snare in which it is taken and murdered. When Abner expected a kisse, a kind salute, behold then he meets with a sword which kills him. When Belshazar was carousing in his cups, and his head full of wine, then the cup of trembling is given him by the hand-wri∣ting on the wall. When the sinner, like the Dolphin, is leaping merrily, then he is nearest his endless mise∣ry: Ʋpon the wicked he shall rain snares. When it rains he expects silver showres to refresh him, but loe gins and snares to intrap him. The wicked mans cloud drops not fatness, but fury and fire.

Now let us cast up the account, and see what the worldlings portion amounts to, and how much he will be worth in the other world: The liquor in his cup is most painful and loathsome, fire and brimstone. (All his estate lyeth in the valley of the shadow of death:) Scalding lead were a wonderful favour, if he might drink that instead of boyling brimstone.

No heart can conceive what a terrible potion that is, which a God boundless in wisdome, power and an∣ger, doth prepare: yet though it be dreadful, if it were doubtful, the sinners grief would not be so great; but as the liquor is most loathsome, so the cup is most certain; God will poure this dreadful drench down his throat. He cannot abide it, neither can he avoid it. Infinite power will hold his person, whilst in∣finite anger gives him this potion. And it is not the least aggravation of his sorrows that they shall come on a sudden. This rain of fire and brimstone, which will cause such matchless mourning, will come (as on Sodome) when it is least expected, after a sunshiny morning.

But there is one thing more in the cup, which, be∣yond all the former, makes it infinitely bitter, and that is this, It is bottomless, Luke 8.31. The sinners fire is eternal,* 1.93 and the smoak of his brimstone ascendeth for ever and ever, Jude 7. Revel. 14.7. If a purging potion, which is soon down, and in some few houres out of his body, go so much against the hair with him, what wry mouths and angry faces will he make, when he shall come to drink this bottomless cup of fire and brimstone? His cup is like the Ocean, which can ne∣ver be fathomed; this rain may well be called wrath to come; for it will be ever to come, and never over∣come. His darkest night here may have a morning; but there his portion will be blackness of darkness for ever. There will be no end of his misery, no exit to his tragedy: He will be fetterred in those chains of everlasting darkness, and feel the terrors of an e∣ternal death.

But the portion of a Saint is (like the wine which

Christ provided for the wedding) best at last; he shall never know its full worth till he appears in the other world, and then he shall find, that as money answereth all things, so his portion will protect him from all misery, and fill him with all felicities, and an∣swer all the desires and necessities of his capacious and immortal soul.

The cup which he shall drink of, is filled out of the rivers of Gods own pleasures; and how sweet that wine is, none can tell but they who have tasted it. The thought of it hath recovered those who have been dying, and recalled them to life; what then will a draught of it do? All the men in the world cannot describe the rich viands and various dainties which God hath for his own provided diet: Nay the most skilful Cherubim can never count nor cast up the total of a Saints personal estate. Till Angels can acquaint us with the vast millions that the boundless God is worth, they cannot tell us the utmost of a Saints portion.

It is said of Shusa in Persia, that it was so rich, that (saith Cassiodorus) the stones were joyned together with gold, and in it Alexander found seventy thou∣sand talents of gold: This City if you can take (saith Aristagorus to his souldiers) you may vie with Jove himself for riches. But what a beggarly place is this to the new Jerusalem? where pure gold is the pave∣ment, trampled under the Citizens feet, and the walls all of precious pearles; who entereth that City may vie with thousands of such Monarchs as this world can make, and with all those heathenish Gods for Riches. The Infinite God, quantus quantus est, as boundlesse a good as he is (to whom Heaven

and earth is lesse then nothing) is their portion for ever: But of this more in some of the following Chapters.

CHAP. XVI. A Ʋse of Tryal, whether God be our portion or no, with some marks.

2.* 1.94 THe Doctrine may be useful by way of try∣all: If the comfort of a Christian in his saddest condition be, That God is his por∣tion; then, Reader, examine thy self whether God be thy portion or no. I must tell thee, the essence and heart of Religion consisteth in the choice of thy por∣tion; nay thy happiness dependeth wholly upon thy taking of the blessed God for thine utmost end and chiefest good; therefore if thou mistakest here, thou art lost for ever.

I shall try thee very briefly by the touchstone which Christ hath prepared: Where your treasure is, there will your heart be also, Matth. 6. Now Friend, Where is thy heart? is it in earth? is it a diamond set in lead, or a sparkling star fixt in heaven? Are thy greatest affections like Saul's person among the stuffe and rubbish of this world? or do they, like Moses,

go up into the Mount and converse with God? Do they with the Wormes crawl here below? or like the Eagle soar aloft and dwell above? A man that hath his portion on earth, like the earth, moveth down∣ward, though he may be thrown upward by violence (as a stone) by some sudden conviction, or the like; yet that imprest vertue is soon worn out, and he fal∣leth to the earth again; but he who hath his por∣tion in heaven, like fire, tendeth upward ordinarily, though through the violence of temptation he may (as fire by the wind) be forced downward, yet that removed, he ascendeth again.

It may be when thine enemy Death beats thee out of the field of life, thou wilt be glad of a God, to which thou mayst retire, as a city of refuge, to shel∣ter thee from the murdering piece of the laws curse; but what thoughts hast thou of him now, whilst thou hast the world at will? Dost thou count the fruition of him thy chiefest felicity? Is one God infinitely more weighty in the scales of thy judgement then millions of worlds? Dost thou say in thy prevailing setled judgement, of them that have their garners full and their floeks fruitful, Blessed is the people that is in such a case; or yea rather happy is the people whose God is the Lord, Psal. 144.13, 14, 15.

Every man esteemeth his portion at an high price: Naboth valueth his earthly inheritance above his life, and would rather die then part with it at any rate: God forbid that I should sell the inheritance of my fathers, saith he. O the worth of the blessed God, in the esteem of him that hath him for his portion! His house, land, wife, child, liberty, life, are hated by him, and nothing to him in comparison of his portions he

would not exchange his hopes of it and title to it for the dominion and soveraignty of the whole world. If the Devil, as to Christ, should set him on the pina∣cle of the Temple, and shew all the honours, and pleasures, and treasures of the world, and say to him, All this I will give thee, if thou wilt sell thy portion and fall down and worship me: Who can tell with what infinite disdain he would reject such an offer? He would say as a Tradesman that were bid exceed∣ingly below the worth of his wares, You were as good bid me nothing, and with much scorn and laughter re∣fuse his tender. This man is elevated to the top of the celestial orbes, and therefore the whole earth is but a point in his eye: whereas a man who hath his portion in outward things, who dwelleth here on earth, heavenly things are little (the glorious Sun it self is but small) in such a mans eye, earthly things are great in his esteem.

Reader, let me perswade thee to be so much at lei∣sure as to ask thy soul two or three Questions.

1. In what chanel doth the stream of thy desires run? Which way and to what coast do these winds of thy soul drive? Is it towards God, or towards the world? A rich Heir in his minority, kept under by Tutors and Guardians, longs for the time when he shall be at age and enjoy the priviledge and pleasures of his inheritance. Thou cravest, and thirsteth, and longest, and desirest; something there is which thou wouldst have, and must have, and canst not be satisfi∣fied till thou hast it: Now what is it? Is it the husks of this world, which thou enquirest so earnestly for some-body to give thee? or is it bread in thy Fa∣thers house which thou hungrest after? Dost thou

pant after the dust of the earth, according to the Pro∣phets phrase, Amos 2.7. or with the Church, The desire of my soul is to thy name, and to the remem∣brance of thee! Thou art hungry, and thirsty, un∣quiet, unsatisfied; what is the matter, man? Dost thou like the dry earth, gape and cleave for showers to bring forth corn and wine? Is the voice of thy heart, Who will shew us any good? or is it, Lord, lift up the light of thy countenance on us? Physitians can judge considerably of the state of their Patients bodies, by their appetites; they who long only for trash, speak their stomacks to be foul; they who hunger after wholsome food are esteemed to be in health. Thou mayst judge of the state of thy soul by thy desires; if thou desirest chiefly the trash of the world, thy spiritual state is not right; thy heart is not right in the sight of God; if thou canst say with David, Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee: Bles∣sed art thou of the Lord, thou hast a part and lot in this boundless portion. Observe therefore Friend, which way these wings of thy soul, thy desires, flie. He who thirsteth after the kennel water of this world hath no right to the pure river of the water of life; but he who hungreth after the dainties of the Lambs Supper, may be sure the scraps of this beggarly world are not his happiness: The true Wife longeth for the return of her Husband, but the false one careth not how long he is absent.

2. What is the feast at which thou sittest with most delight? Is it at a table furnished with the comforts of this world? Are the dishes of credit and profit, of relations and possessions, those which thou feedest on

with most pleasure? Or is it a Table spread with the Image of God, the Favour of God, the Spirit of God, and the Son of God? are those the savoury meat which thy Soul loveth?

If this Sun of righteousness only causeth day in thine heart, when he ariseth; and if he be set, not∣withstanding all the candles of creatures, it is still night with thee, then God is thy Portion. O how glad is the young Heir, when he comes to enjoy his Portion! with what delight will he look over his woods, view his grounds, and walk in his gardens. The Roman would tumble naked in his heapes of Silver, out of delight in them; but if thy affections only overflow with joy (as the water of Nilus) in the time of wheat harvest, when the world floweth in upon thee, the world is thy Portion. He who like a Lark sings merrily, (not on the ground) but when he is mounting up to Heaven, is rich indeed. God is his; but he who like an horsefly delighteth in dunghils, feedeth most on, & rellisheth best these earth ly offalls, is a poor man; God is none of his God; its an undeniable truth, that, that is our Portion which is the Paradise of our pleasures. The fool who could expect ease on his bed of Thorns, Soul take thine ease, thou hast goods laid up for many years, had his Portion in this life; but Moses whom nothing could please but Gods gracious presence, had him for his Portion. If thy presence go not with us, carry us not hence, I beseech me shew me thy glory.

Thirdly, What is the calling which thou followest, with greatest eagerness and earnestness? Men run and ride and toyl and moyl all day, they rise early and go to bed late, and take any pains for that

which they count their happiness and portion. The Worldling whose Element is Earth, whose Portion consisteth like the Pedlars pack, in a few pins, or nee∣dles, or peuter-spoons, or brass-bodkins, how will he fare mean, lodg hard, sleep little, crowd into a cor∣ner; hazard his health, and life and soul too, for that which he counteth his Portion! like a brutish spa∣niel he will follow his Master the world some hun∣dred of miles, puffing and blowing, breaking through hedges, and scratching himself with thorns and briers, running through ponds of water, and puddles of dirt; and all for a few bones or scraps, which is all his hope and happiness. The Christian who hath the blessed God for his portion, strives, and labours, and watcheth, and prayeth, and weepeth, and thinks no time too much, no pains too great, no cost enough for the enjoyment of his God. As the wise Merchant he would part with All he hath, all his strength and health, all his relations and possessions, for his noble Portion. Reader, how is it with thee, thou travellest too and fro, thou weariest thy self, and wantest thy rest, thy head is full of cares, and thy heart of feares, and thy hands are alwaies active; but whether doth all this tend? what is the market to which thou art walk∣ing thus fast? Is it gold that thou pursuest so hot? The people labour in the fire; and weary themselves for very vanity. 2. Habbak. 13. Or is it God that thou pressest after (as the Hound the Hare, so the word signifieth. Phil. 3.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with so much deli∣gence and violence. My soul followeth hard after thee. Ps. 63.6. Thus have I laid down the characters briefly of such as have God for their Portion. Thy business is to be faithful in the tryal of thine estate.

If upon tryall thou findest that God is thy Portion, rejoyce in thy priviledg, and let thy practices be an∣swerable. Like a rich Heir, delight thy self in the thoughts of thy vast inheritance. Can he be poor that is Master of the Mint? Canst thou be miserable who hast God for thy Portion? I must tell in thee that thou art happy in spight of Men and Divells. If world∣lings take such pleasure in their counters and brass far∣things, what joy mayst thou have in God, to whom all the Indians Mines are worse then dross! nay if all the gold of Ophir, and of the whole world were melted into one common stream; and all the Pearls and precious stones lay on the side of it as thick as pebbles, and the quintessence and excellencies of all other the creatures were crumbled into sand, and lay at the bottom of this channel, they were not wor∣thy to make a Metaphor of, to set forth the least per∣fection in this Portion. Shall Esau say, he hath enough and be contented, when the narrow field of some creatures was the utmost bounds of his estate? and wilt thou complain as if thou wert pinched with poverty, when the boundless God is thy Portion? Art not thou an unreasonable Creature, whom the infinite God will not satisfy? for shame Christian be∣think thy self; and let the world know by thy chear∣fulness and comfort, that their mites are nothing to thy millions. Consider though the whole world turn bankrupt, thou art rich; for thy Estate doth not lye in their hands. Do not ••ine thy self therefore with feare of penury, but keep an house according to thy estate which will afford it, in the greatest plenty; Let thy practices also be sutable to thy porti∣on. Great heirs have a far different carriage from

the poor, who take almes of the Parish. Thou ough'st to live above the world; Eagles must not stoop to catch flies; the stars which are nearest the Pole, have least circuit. Thou who art so near God, need'st not wander about this world, but should'st live as one whose hope and happiness is in a better world. When one was askt whether he did not ad∣mire the admirable structure of some stately building: No (saith he) for I have been at Rome where better are to be seen every day. If the world tempt thee with its rare sights, and curious prospects, thou maist well scorn them, having been in Heaven, and being able by Faith to see infinitely better every hour of the day; but if upon examination it be found that God is not thy portion, think of it seriously, thou art but a beggar; and if thou diest in this estate, shalt be so for ever. It may be thou art worth thousands in this world, but alas they stand for cyphers in the other world; how little will thy bags of silver in thy chest be worth, when thou enterest into thy Coffin! It is reported of Musculus, that when he lay upon his death-bed and many of his friends came to see him, and bewaild the poverty such an eminent Minister of Christ was brought to, one of them said, O quid sumus! Musculus overheard him and cried out Fumus. When thou comest to die, the whole world will be but air and smoak in thine own account. What (man) wilt thou do? whither wilt thou goe? the God that thou wilt cry to in distress, weep, and sob, and sigh to at death, is none of thy God. Thou re∣jectest him now, and canst thou think that he will affect the then, either make a new choice, or thou canst never enter into peace.

CHAP. XVII. An Exhortation to Men, to choose God for their portion.

THe third use which I shall make of this doctrine, shall be by way of Exhortation.* 1.95 If the comfort of a Christian in his saddest con∣dition be this, that God is his portion; let me then per∣swade thee Reader, to chose God for thy portion. I look on thee as rational, and accordingly shall treat thee in this use, not doubting, but if reason may be judge, I shall prevail with thee to repent of thy for∣mer, and resolve on a new choice. Thou art one who hast chosen the world for thy portion; but hast thou not read what a poor, what a pitiful, what a piercing, what a perishing portion it is? why then dost thou spend thy strength for what is not bread, and thy labour for what will not satisfy. Hearken to me and eat that which is good; and let thy soul de∣light it self in fatness. I offer thee this day a por∣tion worthy of thy choicest affections, a portion that if thou acceptest, the richest Emperors will be but beggars to thee, a portion which containeth more wealth then Heaven and Earth; nay ten thous∣and worlds are nothing in comparison of this portion.

If a man should offer thee a bagg of gold, and a bagg of counters; a bagg of pearls, and a bagg of sand; which wouldest thou choose? surely the former. The world in comparison of God is infinitely less then brass to gold, or sand to pearles, and wilt thou not choose him for thy portion? Didst thou never laugh at Children for their folly, in choosing rattles, and babies, before things of much greater worth. And art thou not a bigger child, and a greater fool to choose husks before bread, a mess of pottage before the birthright, the blessing! to choose a seeming fancy, before reall felicities! a little honour (which is but a farthing candle that children can puffe out with one breath, and blow in with another blast) be∣fore the exceeding and eternall weight of glory! to choose broken Cisterns before a fountain of living wa∣ters, dirt before Diamonds, vanity before solidity, drops before the Ocean, and nothing before all things! Man, where is thy reason! Samuel said to Saul, Set not thine heart on asses; for is not the desire of all Israel to thee? Friend, why should'st thou set thy heart on asses, or thy flock, or shop, or any treasure, when thou hast the desire of all Nations to set thine heart upon? As Christ said to the woman of Canaan, If thou knewest the gift of God, and who is that speaketh to thee, thou wouldst aske of him, and he would give thee living water. John 4.10. So say I to thee, If thou knewest the blessed God, and who it is, that is offered to thee (the sweetest love, the richest mercy, the surest friend, the cheifest good, the greatest beauty, the highest honour, and the fullest happiness) thou wouldst leave the colliers of this world, to load them∣selves with thick clay, and turn Merchant Adventu∣rer

for the other world; thou wouldst more willingly leave these frothy joys and drossie delights for the enjoyment of God, then ever prisoner did the fetters, and bondage, and misery of a goal, for the liberty, and pleasures, and preferments of a Court. Austin speaks of a time when he and his mother were discoursing together of the comforts of the Spirit: Lord, saith he, thou knowest in that day how wisely we did esteem of the world, and all its delights. O Reader, couldst thou but see the vastness, the sutableness, and the ful∣ness of this portion, I am confident thou wouldst suf∣fer the natives, the men of this world, Psal. 17.14. to mind the commodities which are of the growth of their own Country, and wouldst fetch thy riches (as the good housewife her food) from far.

The cause of thy wrong choice (I mean, thy ta∣king the world all this while for thy portion) is thy ignorance of the worth and excellency of this ob∣ject which I am offering to thee. 'Tis in the dark that men grope so much about present things, 2 Pet. 1.9. Knowing persons prefer wisdome before silver, before choice gold, nay before rubies, Prov. 3.14, 15. Every one will sell his heart to that chapman which biddeth most: now the Devil he courts man for his soul with the brutish pleasures of sin: the world wooeth for the heart with its proffer of treasures and honours, which like it self are vain, vexatious and perishing: God comes, and he offereth for the heart, the preci∣ous blood of his Son, the curious embroydery of his Spirit, the noble employment and honourable pre∣ferment of Angels, fulness of joy, and infiniteness of satisfaction, in the fruition of his blessed self to all eternity. Now what is the reason that the Devils

money is accepted, and the worlds offer embraced, and Gods tender (which is farther superiour to theirs, then the glorious heavens where the King of Saints keeps his Court, and sheweth all his State, and Roy∣alty, and Magnificence, is to a stinking dunghil) should be rejected? Truly nothing but this, Men know not the worth of what God biddeth them for their wares. The money which the devil and world offer are their own country coin, and a little of this they sooner take because they know it, then much more of another Nations, the value of which they do not understand. Swine trample on Pearls because they know not the worth of them. None look off the world, but they that can look beyond it.

The Turtle, saith the Philosopher, brings forth her young blind. The most quick-sighted Christian brings forth blind children; now they not being able to see afar off into the other world, prefer these poor things, which they may have in present possessi∣on, before these unsearchable riches which are offer∣ed them in reversion. Hence it is also, that the Devil (as the Raven when he seizeth the carcass) as soon as he layeth hold on any person,* 1.96 the first thing he doth is to peck out his eyes, knowing, that as soon as they come to see the blessed God, and the happiness which is to be enjoyed in him, they will quickly turn their backs on these shadows, and face about towards this eternal substance. O how dull would the worlds common glasse be in his eye, who had once beheld the true Christal! The loadstone of earth will not draw mans affections whilst this Diamond of heaven is in presence. When Moses had once seen him that was invisible, how low did the price of the honours, and

treasures, and pleasures of Egypt fall in his judge∣ment! Knowledge is by one well expressed to be Appetites taster; for as he that hath eaten sweet-meats cannot rellish the strongest beer; so he that hath fed on the heavenly banquet, cannot savour any thing else.

A man that is born in a dark dungeon, and there continueth a long time, when he comes, after twelve or fourteen years to see a candle, he wonders at the excellency of that Creature; what delight will he take in beholding it, and enquiring into the nature of it? But bring this man afterwards into the open air, and let him behold the glorious Sun, his admiration of the candle will cease, and all his wonder will be at the beauty and glory of this great Luminary of the World. Every man is naturally in darkness: hence it is, that when he comes to behold the candles of creature comforts, he is so ravisht and taken with them: but let him once come to see the Sun of righ∣teousness, the Alsufficient and Eternal God, he despi∣seth those glimmering rushes, and all his wondering is at the excellency and perfections of this Glorious being. That which was glorious before, hath now no glory in comparison of this glory that excelleth. All things are small and little in his eye, who hath once had a sight of the great God. The great Cities of Campania are but small cottages to them who stand on the top of the Alpes.

Philosophers observe, that lumen est vehiculum in∣fluentiae: Light is the convoy of heat. Certain it is, Reader, that this light of knowledge would quickly cause heat in thy affections. Couldst thou but see God with an eye of faith, thine eye would so affect thine heart, that (as some, who have beheld Mahomets

Tomb, have put out their eyes, least they should be defiled with common objects after they have been blessed with so rare a sight) thou wouldst shut thine eyes at those gilded poysons, and wink ever after on those specious nothings. Couldst thou see this God as he is visible in the glasse of the Creatures; Couldst thou compass the earth which he hath made, the several Islands and Continents which are in it; Couldst thou, like the Sun, so surround it, as to see all the Nations in it, their several languages, carriages, cu∣stomes, their number, order, natures, and the creatures in every Kingdome and Country; the various plants, birds, minerals, beasts, and savage inhabitants in wildernesses, their multiplicity, variety, dispositi∣ons, subordination, and serviceableness each to other, and all that concerneth them; what thoughts wouldst thou then have of this God for a portion? Couldst thou behold at one view the vast Ocean, discern the motion of the huge waters, in the cause of its ebbing and flowing, all the stormes and tempests which are there raised, and all the persons and goods which have been there ruined. Couldst thou see how those proud waves are laid with a word; how when they swell and rage, it is but Peace, be still, Matth. 8 (as a mother will hush her crying Infant) and all is qui∣et! how they are kept in vvith bars and doors, and for all their anger and povver cannot go beyond their decreed place: Couldst thou dive into it, and see the many vvonders that are in that great deep, the vast riches vvhich are buried there out of the sight of covetons mortals: the Leviathan, whose teeth are terrible round about him, whose scal••s are his pride, shut up together as with a close seal; by whose

neesings a light doth shine, and whose eyes are the eye∣lids of the morning; whose breath kindleth coals, and a flame goeth out of his mouth; who esteemeth iron as straw, and brasse as rotten wood; who maketh the deep to boyl like a pot, and the sea like a pot of ointment? Couldst thou behold the innumerable fish, both small and great, that are there; Good Lord, what wouldst thou think of having the Author and Commander of the Earth and Ocean for thy porti∣on? Couldst thou ascend up to the skie and fully perceive the beauty, glory, nature, and order of that heavenly hoast, how they march in rank and file, come forth when called in their several courses; know the time of their rising and setting; couldst thou know the Sun perfectly in his noon-day dresse, and what influences those higher Orbes have on inferiour bo∣dies; what wouldst thou then give to enjoy him who gave them their beings, who appointeth them their motions, who knoweth the number of the stars, and who calleth them all by their names, for thy por∣tion? But Oh! were it possible for thee to hold aside the vail and look into the holy of holies, to mount up to the highest heavens, and see the royal pallace of this Great King, the stately Court which he there keeps, the noble entertainment which he there gives to his Friends and Children; Couldst thou know the satisfying joy, the ravishing delight, and the uncon∣ceivable pleasure which the spirits of just men made perfect have in his favour and fruition; Couldst thou see him as he is there visible (like a pure sweet light sparkling through a christal-lanthorn) in the glorifi∣ed Redeemer, and know him as thou art known of him; then, then, Reader, what wouldst thou think

of this God for a portion? what poor apprehensions wouldst thou have of that beggarly portion which thou now admirest? what dung, what dogs-meat would the world be to thee in comparison of this God? As Alexander, when he heard of the Indies, and the riches there, divided the Kingdome of Mace∣donia amongst his Captains; so thou wouldst leave the swine of the earth to wallow in the mire of brutish comforts, the foolish children of disobedience to paddle in the gutter of sensual waters: and wouldst desire that thy portion might be amongst Gods Children, and thy heritage amongst his chosen ones: Then, then, Friend, all thy love would be too little, and no labour too great (wouldst thou think) for such a peerless and inestimable portion. How wil∣lingly should the Ziba's of the world take all, so thy Lord and King would but come into thy soul in peace! How earnestly, how eagerly wouldst thou cry with Moses (after he had known somewhat of Canaan) O Lord God, thou hast begun to shew thy ser∣vant thy greatness and thy mighty hand: for what God is there in heaven or in earth that can do accord∣ing to thy works, and according to thy might? I pray thee, let me go over and see the good land that is be∣yond Jordan, that goodly mountain, and Lebanon. Lord, though others be put off with common bounty, let me partake of special mercy; though they feed on husks, give me this bread of life. Let me not for this whole world have my portion in this world, but be thou the portion of my cup, do thou maintain my lot; what∣soever thou deny to me, or howsoever thou deal with me, give me thy self and I shall have enough. Though strangers and enemies to thee scramble for the good

things which thou scatterest here below, and desire no more, yet let me see the felicity of thy chosen, re∣joyce with the gladness of thy nation, and glory with thine inheritance. O Friend, it is eternal life to know this only true God, and Jesus Christ whom he hath sent, John 17.3.

Were I able to set this God forth in the thousandth part of that grace and glory wherewith he is cloa∣thed, as with a garment; could I present him to thee in any degree sutable to his vast perfections, and give thee eyes to behold him, it were impossible but that thou should choose him for thy portion: but Alas, all the Angels in heaven cannot draw him at length: surely then we who are clogged so much with flesh, know lesse of this Father of Spirits. Simonsdes be∣ing askt by Hiero, What God was? required some time to consider of it, and as much more at the end of that time, and double at the end of that: Of which delay Hiero asked a reason; he answered, Quo magis inquiro, eo minus invenio; The farther I search, the more I am at a losse. There can be no finding God out, there being no equal proportion be∣tween the faculty and the object: If I had been in heaven and seen him face to face, I should know him to my perfection, but could not know him to his per∣fections: But suppose I had been there, and seen those infinite beauties and glories, according to the utmost of my capacity, yet my tongue would not be able to tell it thee, nor thine eares to hear it. O what an unspeakable losse am I at, now I am speaking of this infinite God! my thoughts run into a labyrinth; I am as a little cock-boat floating on the Ocean, or as an infant offering to reach the Sun: My meditations

please me exceedingly; (O how sweet is this sub∣ject) I could dwell in this hive of honey and happi∣ness (Lord let me) whilst I have a being. How pleasant are thy thoughts to me, O God, thou true Paradise of all pleasure, thou living Fountain of fe∣licity, thou original and exact pattern of all perfecti∣ons! how comely is thy face, how lovely is thy voice! While I behold (though but a little) of thy beauty and glory, my heart is filled with marrow and fatness, and my mouth praiseth thee with joyful lips. My soul followeth hard after thee: O when shall I come and appear before thee! When wilt thou come to me, or when rather will that blessed time come that I shall be taken up to thee! Sinners misse thee walking in the mist of ignorance: Ah did they know thee, they would never crucifie the Lord of glory! When they come once into that blackness of darkness, where they shall have light enough to see how good thou art in thy self, and in thy Son to immortal souls, and to see their mi∣sery in the losse of an eternal blessed life; how will they tear their hairs, and bite their flesh, and cut their hearts with anguish and sorrow for their cruel folly and damnable desperate madness in refusing so in∣comparable and inestimable a portion! Saints blesse themselves in thee, and rather pity then envy the great∣est Potentates, who want thee for their portion; having not seen thee, they love thee, and in whom, though now they see thee not, yet believing they rejoyce, with joy unspeakable and full of glory.

But Reader, Whither doe I wander! I confesse I am a little out of my way: but I wish (as Austin, when preaching, forgat his subject he was upon, and fell to confute the Manichees, by which meanes

Firmus, at that time his Auditor, was converted so) that my going a few paces astray may be instrumental to bring thee home. What shall I say unto thee, or wherewith shall I perswade thee? Could I by my prayer move God to open thine eyes (as the Pro∣phet did for his servant, 2 Kings 4.) to see the worth and worthinesse, the love and lovelinesse of this portion, thou shouldst not an hour longer be alienated from the life of God, through the igno∣rance that is in thee. But be of good comfort: Read on, he that made the seeing eye, is willing to open the eyes of the blind, and thou mayst possibly, before thou art come to the end of the book, meet with that eye-salve of the Sanctuary which may doe the work.

What I have farther to offer to thee in relation to this choice, shall be to encourage thee to it by four properties of this portion. In the handling of which, I shall put the world in one scale, with all its mines of gold, and allow them as many grains as can be allow∣ed them, and put this One God in the other scale, and then leave thy own reason to judge which scale is most weighty.

CHAP XVIII. God is a satisfying and a sanctifying portion.

* 1.97FIrst, God is a satisfying portion. The things of this vvorld may surfet a man, but they can never satisfie him. Most men have too much, but no man hath enough: As ships they have that burden vvhich sinks them, vvhen they have room to hold more. He that loveth silver is not satisfied with silver, nor he that loveth gold with increase, Eccles. 1. Worldlings are like the Parthians, the more they drink, the more they thirst. As the melancholy Chy∣mist, they vvork eagerly to find the Philosophers stone, rest and happiness in it, though they have expe∣rience of its vanity, and it hath already brought them to beggary. The world cannot satisfie the senses, much lesse the soul: The eye is not satisfied with see∣ing, nor the ear with hearing.

As the Apes in the story, finding a Gloworm in a frosty night, took it for a spark of fire, gathered some sticks, and leaped on it, expecting to be warmed by it, but all in vain: so men think to find warmth and satisfaction in creatures, but they are as the clothes to David, when stricken in yeares, (though covered

with them) not able to give any heat. Where shall contentment be found, and where is the place of sa∣tisfaction? The depth saith, It is not in me: and the earth saith, It is not in me: nay heaven it self, were God out of it, would say, It is not in me.

Reader, thou longest for the things of this world, and thinkest, couldst thou have but a table full of such dishes, thou shouldst feed heartily, and fill thy self: but dost thou not know they are like the meat which sick men cry so much for, that when brought to them, they can taste of (possibly) but not at all fill themselves with. The pond of the creature hath so much mud at the bottome, that none can have a full draught. The Sun and Moon seem bigger at first rising, then when they come to be over our heads. All outward things are great in expectation, but no∣thing in fruition. The world promiseth as much, and performeth as little as the Tomb of Semiramis: When she had built a stately Tomb, she caused this Inscription to be engraven on it; Whatsoever King shall succeed here and want money, let him open this Tomb, and he shall have enough to serve his turn: which Darius afterwards (wanting money) opened, and instead of riches found this sharp reproof, Ʋn∣less thou hadst been extreamly covetous and greedy of filthy lucre, thou wouldst not have opened the grave of the dead to seek for money. Thus many run to the world with high hopes, and return with nothing but blanks: hence it is, that worldlings are said to feed on lies, and to suck wind from this Strumpets breasts, both which are far from filling, Hosea 10.13. Hosea. 12.1.

Reader, since the controversie is so great amongst men, whether rest doth not grow on the furrows of the field, and happiness in the mines of gold; whe∣ther creatures wisely distilled may not have happiness drawn out of them, let us hear the judgement of one that enjoyed the world at will, and had prudence enough to extract the quintessence of it; who was throughly furnished with all variety of requisites for such an undertaking, who did set himself curiously to anatomize the body of the creation; And what is the result? Vanity of vanities, all is vanity, saith the Preacher. Mark,

1. Vanity in the abstract, not vain, but vanity.

2. Plurality, Vanity of vanities, excessive va∣nity, all over vanity, nothing but vanity.

3. Ʋniversality, All is vanity: every thing seve∣rally, all things collectively: Riches are vanity, Eccles. 2. Honours are vanity, Pleasures are vanity, Know∣ledge is vanity, all is vanity.

4. The verity of all this, saith the Preacher; one that speaks not by guesse, or hear-say, but by experi∣ence, who had tried the utmost that the creature could do, and found it to come far short of satisfying mans desire: One that spake not only his own opi∣nion, but by divine inspiration; yet the total of the account which he gives in, after he had reckoned up all the creatures, is nothing but ciphers, Vanity of va∣nities, all is vanity, saith the Preacher.

Men that are in the valley, think, if they were at the top of such a hill, they should touch the beavens: Men that are in the bottome of poverty, or disgrace or pain, think, if they could get up to such a mountain, such a measure of riches, and honours, and delights,

they could reach happiness. Now Solomon had got to the top of this hill, and seeing so many scrambling and labouring so hard, nay riding on one anothers necks, and pressing one another to death to get fore∣most, doth seem thus to bespeak them; Sirs, ye are all deceived in your expectations; I see the pains ye take to get up to this place, thinking, that when you come hither, ye shall touch the heavens, and reach happiness; but I am before you at the top of the hill, (I have treasures, and honours, and pleasures in variety and abundance) Eccles. 2.12, 13. and I find the hill full of quagmires instead of delights, and so far from giving me satisfaction, that it causeth much vexation; therefore be advised to spare your pains, and spend your strength for that which will turn to more profit: for believe it, you do but work at the labour in vain; Vanity of vanities, all is vanitie, saith the Preacher.

We have weighed the world in the ballance and found it lighter then vanity; let us see what weight God hath. David will tell us, though the vessel of the creature be frozen, that no satisfaction can be drawn thence; yet this Fountain runneth freely to the full content of all true Christians; The Lord is the portion of my cup, and inheritance; thou maintainest my lot. The former expression, as I observed before, is an allusion to the custome of dividing their drink at banquets; the latter to the division of Canaan by lot and line, Psal. 78.55. according as the lot fell, was every ones part. Now Davids part and lot fell it seems (like the Levites under the Law) on God; but is he pleased in his portion, and can he take any delight in his estate? The lines are fallen to me in a

pleasant place; yea I have a goodly heritage Psalm 16.5, 6. As if he had said, No lot ever fell in a better land; my portion happeneth in the best place that is possible; my knowledge of thee, and propriety in thee affordeth full content and felicity to me. I have enough, and crave no more; I have all, and can have no more. Though creatures bring in an Ignoramus to that enquiry concerning satisfaction, yet the Alsufficient God doth not.

If it were possible for one man to be crowned with the royal Diadem and dominion of the whole world, and to enjoy all the treasures, and honours, and pleasures that all the Kingdomes on earth can yield, if his senses and understanding were enlarged to the utmost of created capacities, to taste and take in whatsoever comfort and delight the Universe can give; if he had the society of glorious Angels and glo∣rified Saints thrown into the bargain, and might en∣joy all this the whole length of the worlds duration; yet without God would this man in the midst of all this be unsatisfied; (these things, like dew, might wet the branches, please the flesh, but would leave the root drie, the spirit discontented) once admit the man to the sight of God, and let God but possess his heart, and then, and not before, his infinite desires ex∣pire in the bosome of his Maker. Now the weary Dove is at rest, and the vessel tost up and down on the waters, is quiet in its haven. There is in the heart of man such a drought (without this River of Paradise) that all the waters in the world, though every drop were an Ocean, cannot quench it. O what dry chips are all creatures to an hungry immortal soul! Lord, saith Austine, thou hast made our heart for thee, and

it will never rest till it come to thee;* 1.98 and when I shall wholly cleave to thee, then my life will be lively.

There are two special faculties in Mans Soul, which must be answered with sutable and adaequate objects, or the heart (like the sea) cannot rest. The understanding must be satisfied with truth, and the will with good. For the filling of these two faculties men are as busie as Bees, flying over the field of the world, and trying every flower for sweetness; but after all their toyl and labour, house themselves like wasps in curious combs without any hony. The un∣derstanding must be suted with the highest truth; but the world is a lye, Psal. 62. and the things there∣of are called lying vanities, they are not what they seem to be. Jonah. 2.8. and hence are unable to satisfy the mind; but God is aeterna veritas, & vera aeternitas, eternal truth, and true eternity. All truth is originally in him; his nature is the Idea of truth, and his will the standard of truth; and its eternal life and utmost satisfaction to know him, because by it the understanding is perfected; for the Soul in God will see all truth; and that not only clearly (I speak of the other world where the Christians happiness shall be completed) face to face, but also fully. Aristotle though an Heathen, thought happiness to con∣sist in the knowledg of the chiefest good. If Ari∣chimedes when he found out the resolution of one question in the Mathematicks was so ravished that he ran up and down crying I have found it, I have found it. How will the Christian be transported when he shall know all that is knowable, and all shadows of ignorance vanish as the darkness before the rising Sun. The will also must be suted with good and according

to the degree of goodness in the object, such is the de∣gree of satisfaction to the faculty. Now the things of this life, though good in themselves, yet are vain and evill by reason of the sin of man. Rom. 8.20. And likewise are at best but bodily, limited, and fading good things; and therefore uncapable of filling this faculty. As truth in the utmost latitude is the ob∣ject of the understanding; so Good in the universality of it is the object of the will. Further that good which satisfieth, must be (optimum) the best, or twill never (sistere appetitum) the Soul will otherwise be still longing; and maximum the most perfect, or twill never (implere appetitum) fill it. But God is such a good, he is essentially, universally, unchangeably, and infinitely good; and therefore satisfieth. When I awake I shall be satisfied with thy likeness. Psa. 17. ult. When my body hath slept in the bed of the grave, till the morning of the resurrection, and the sound of the last trump shall awaken me, O the sweet satisfaction and ravishing delight which my Soul shall enjoy in be∣ing full of thy likeness, and thy love! Nay in the mean time before the happiness of a Saint appear to his view in a full body, it doth like the rising Sun, with its forerunning rays, cast such a lightsome, glad∣some brightness upon the believer, that he is filled with joy at present; and would not part with his hopes of it for the whole world in hand. They shall be abundantly satisfied with the fatness of thy house (while on this side Heaven) and thou shalt make them drink of the rivers of thy pleasures. Psal. 36.8. Though the wedding dinner be deferd till the wedd∣ing day, yet before hand the Christian meets with many a running banquet. He hath not only pleasures,

fatness of thy house, but also plenty of it here below. They shall be abundantly satisfied.

The World is like sharp sauce which doth not fill, but provoke the stomach to call for more; the voice of those guests whom it makes most welcome, is like the daughters of the horseleech, Give, Give, but the infinite God like solid food doth satisfy the soul fully. (In my Fathers house is bread enough) and causeth it to cry out, I have enough.

Secondly, God is a sanctifying ennobling Portion.* 1.99 The World cannot advance the Soul in the least; things of the World are fitly compared to shadows; for be thy shadow never so long, thy body is not the longer for it; so be thy estate never so great, thy soul is not the better for it. A great letter makes no more to the signification of a word then the smallest. Men in high places are the same men (no reall worth being thereby added to them) that they are in low ones.

Nay, its too too visible, that men are the worse for their earthly portions. If some had not been so wealthy, they had not been so wicked. Most of the Worlds favourites like aguish stomachs are fuller of appetite then digestion; they eat more then they can concoct, and thereby cause diseases; nay by feeding on this trash of earth, their stomachs are taken off from sub∣stantial food, the bread of Heaven. The Souldiers of Hannibal were effeminated, and made unfit for service by their pleasures at Capua. Damps arising out of the earth, have stifled many a Soul.* 1.100 Aristotle tells us of a Sea wherein (by the hollowness of the earth under it, or some whirling property) ships used to be cast away in the midst of a calm. Many

perish in their greatest prosperity; and are so busy a∣bout babies and rattles, that they have no leasure to be saved, Luke 14.17

That which doth elevate & ennoble the Soul of Man, must be more excellent then the Soul. Silver is em∣based by mixing it with lead, but ennobled by gold, because the former is inferiour to it, but the latter ex∣cells it. The World and all things in it are infinitely in∣feriour to the Soul of Man; and therefore it is deba∣sed by mingling with them; but God is infinitely superiour, and so advanceth it by joyning with it. That coyn which is the most excellent mettal, defileth our hands; and is apt to defile our hearts; but the divine nature elevateth and purifieth the Spirit.

The goodliest portions of this life, are like the Cities which Solomon gave to Hiram. And Hiram came from Tyre to see the Cities which Solomon had given him; and they pleased him not. And he said, What Cities are these which thou hast given me my bro∣ther! and he called them the land of Cabul (that is displeasing or dirty) unto this day. 1 Kings 9.12, 13. The pleasantest portion here lyeth in the land of Cabul, its displeasing and dirty; it doth both dissatisfy and defile, when the heavenly portion doth like hony both delight and cleanse; both please and purify.

Outward things (like common stones to a ring) adde nothing at all to the worth of a Soul; but this sparking Diamond, this pearle of price, the infinite God makes the gold ring of the Soul to be of un∣speakable value. The heart of the wicked is little worth. Pro. 10.20. His house is worth somewhat, but his heart is worth nothing, because its a ditch full only of dirt; his earthly portion hath possession of it;

but the heart of a godly man is worth millions, be∣cause its the Cabinet where this inestimable jewell is laid up. The righteous is more excellent then his neighbour (Pro. 12.26.) because he partaketh of the divine nature. God like gold enricheth whatso∣ever he is joyned to; hence it is that things which ex∣cell, in Scripture are usually said to be things of God, as the garden of God. Ezek. 28.13. The hill of God. Ps, 61.15. The mountains of God. Ps, 36.6. a city of God. Jonah 3.3. the cedars of God. Ps. 80.10. That is, the most excellent garden, hill, mountain, city and cedars. God is the perfection of thy Soul; and therefore would (if thy portion) advance it to purpose. O what an height of honour and happiness wouldst thou arrive at, if this God were thine! Now like a worm thou crawlest on, and dwellest in the earth, the meanest and basest of all the Elements, that which brutes trample under their feet; but then like an Eagle thou wouldst mount up to Heaven, con∣temning these toys, and leaving those babies for children, and as an Angel alwaies stand in the pre∣sence of, and enjoy inspeakable pleasure in him, who is thy portion. Thy life at present is low, little differ∣ing from the life of a beast, consisting cheifly in making provision for (that which should be thy slave) the flesh, but thy life then would be high and noble, much resembling the lives of those honoura∣ble Courtiers, whose continual practice is to adore and admire the blessed and only Potentate.

Dost thou not find by experience that earthly things obstruct holiness, and thereby hinder thy Souls happiness! Alas the best of them are but like the wings of a butterfly, which though curiously pain∣ted,

foul the fingers; but if thine heart had but once closed with God as thy portion, it would be every day more pure, and nearer to perfection. Thou hast (it may be) gold and silver; why, the Midianites camels had chaines of gold, and were they ever the better? Judg. 8.26. Many Brutes have had silver bells; but their natures brutish still; but O the excellency which God would adde to thy Soul, by bestowing on it his own likeness and love!

CHAP. XIX. God an universal and eternal portion.

* 1.101THirdly, God is a universal portion; God hath in himself eminently and infinitely all good things; and Creatures are bounded in their beings, and therefore in the comfort which they yeild. Health answereth sickness, but it doth not answer poverty. Honour is an help against disgrace, but not against pain; Money is the most universall medicines: and therefore is said to answer all things, but as great a Monarch as it is, it can neither com∣mand ease in sickness, nor honours in disgrace, much less quiet a wounded spirit. At best Creatures are but particular beings, and so but particular blessings. Now man being a compound of many wants and

weaknesses, can never be happy till he find a salve for every sore; and a remedy which bears proportion as well to the number as nature of his maladies. Ahab though in his Ivory Pallace, upon his Throne of glory, attended with his noble Lords, and swaying a large Scepter, was miserable because the heavens were brass. Haman though he had the favour of the Prince, the adoration of the people, the sway of 127. Provinces, yet is discontented because he wanted Mordecai's knee. If the worlds darlings enjoy many good things, yet they (as Christ told the young man) alwayes lack one thing which makes them at a loss.

But God is all good things, and every good thing; he is self-sufficient, alone-sufficient, and all-sufficient; nothing is wanting in him, either for the Souls pro∣tection from all evill, or perfection with all good. Reader, if God were thy portion, thou shouldst find in him whatsoever thine heart could desire, and what∣soever could tend to thy happiness. Art thou ambi∣tious? he is a crown of Glory, and a royall Diadem. Art thou covetous? he is unsearchable riches, yea durable riches and righteousness. Art thou voluptu∣ous? He is rivers of pleasures, and fulness of joy. Art thou hungry? He is a feast of wine on the lees, of fat things full of marrow. Art thou weary? He is rest, a shadow from the heat, and a shelter from the storm. Art thou weak? In the Lord Jehovah is everlasting strength. Art thou in doubts? he is marvellous in coun∣sell. Art thou in darkness? He is the Sun of righte∣ousness, an eternall light. Art thou sick? He is the God of thy health. Art thou sorrowfull? He is the God of all consolations. Art thou dying? He is the fountain and Lord of life. Art thou in any distress?

His name is a strong tower; thither thou mayst run and find safety. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an universal Medicine against all sorts of miseries. Whatsoever thy cala∣mity is, he could remove it; whatsoever thy necessity, he could relieve it. He is silver, gold, honour, de∣light, food, rayment, house, land, peace, wisdome, power, beauty, father, mother, wife, husband, mercy, love, grace, glory, and infinitely more then all these. God and all his creatures are no more then God with∣out any of his creatures.* 1.102 As the Jews say of Manna, that it had all sorts of delicate tastes in it, it is most true of God; he hath all sorts of delights in him. This tree of life beareth twelve manner of fruits (Revel. 22.2.) every month. There is in it both variety and plenty of comforts. The former prevents our loath∣ing, the latter our lacking.

One being desirous to see the famous City of A∣thens, was told, Viso Solone vidisti omnia, see but Solon, and in him you may see all the rarities and ex∣cellencies in it. Reader, wouldst thou see all the wealth and worth of sea and land? wouldst thou be upon the pinacle of the Temple (as Christ was) and behold, and have the offer of all the kingdomes of the world, and the glory of them? nay, wouldst thou view heavens glorious City, the royal Pallace of the Great King, the costly curious workmanship about it, and the unheard of rarities and delights in that Court, which infinite embroydered Wisdome contrived, boundless Power and Love erected, and infinite Bounty enriched! thou mayst both see and enjoy all this in God; See but God, and thou seest all; enjoy but God, and thou enjoyest all in him.

As a Merchant in London may trade for, and fetch

in, the Horses of Barbary, the Canary Sacks, the French Wines, the Spanish Sweet-meats, the Oyles of Candie, the Spices of Egypt, the artificial Wares of Alexan∣dria, the Silks of Persia, the Embroyderies of Turkey, the Golden-wedges of India, the Emeraulds of Scythia, the Topazes of Aethiopia, and the Diamonds of Bis∣nager; so mightst thou (were but this God thy portion) fetch in the finest bread to feed thee, the choicest wine to comfort thee, oyl to chear thee, joy to refresh thee, raiment to cloath thee, the jewels of grace to beautifie thee, and the crown of glory to make thee blessed, nay all the wealth of this and the other world. If all the riches in the Covenant of Grace, if all the good things which Christ purchased with his precious blood; nay if as much good as is in an infinite God can make thee happy, thou shouldst have it. If David were thought worth ten thousand Israelites, how much is the God of Israel worth?

This one God would fill up thy soul in its utmost capacity; it is such an end, that when thou attainest thou couldst go no further, shouldst desire no more, but quietly rest for ever. The necessity of the crea∣tures number speaks the meanness of their value, but the universality of good in this one God, proclaims his infinite worth. As there are all parts of speech in that one verse,

Vae tibi ridenti, quia mox post gaudia flebis:

So there are all perfections in this one God. What a portion is this Friend?

Fourthly, God is an eternal Portion:* 1.103 The pleasures of sin are but for a season (a little inch of time, a

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a season is a very short space, Hebr. 11.) but the portion of a Saint is for ever: God is the strength of my heart, and my portion for ever. The greatest estate here below is a flood soon up and soon down; but if God once say to thy soul as to Aarons, I am thine inheritance (Numb. 18.20.) neither men nor devils can cozen thee of it. The Lord knoweth the dayes of the upright, and their inheri∣tance shall be for ever, Psal. 37.18.

The Prodigal wasted his portion, and so came to poverty; the Glutton swalloweth down his portion, burying it in his belly; the Drunkard vomiteth up his portion; the ambitious person often turneth his portion into smoak, and it vanisheth in the air; those whose portion continueth longest, will be turned out of possession, when Death once comes with a Writ from Heaven to seal a Lease of ejectment; for all these portions are dying gourds, deceitful brooks, and flying shadows. But ah! how contrary hereunto is the portion of a believer! God is an eternal portion. If he were once thy portion, he would be for ever thy portion: When thy estate, and children, and wife, and honours, and all earthly things should be taken from thee: He is the good part which shall never be taken from thee, Luke 10. ult. Thy Friends may use thee as a suit of apparel, which when they have worn thredbare they throw off, and call for new: thy Re∣lations may serve thee as women their flowers, who stick them in their bosomes when fresh and flourish∣ing; but when dying and withered, they throw them to the dunghill; thy riches, and honours, and plea∣sures, and wife, and children, may stand on the shore and see thee lanching into the Ocean of Eternity, but

will not step one foot into the water after thee; thou mayst sink or swim for them; only this God is thy portion, will never leave thee nor forsake thee, Hebr. 13.5. O how happy wouldst thou be in having such a friend! Thy portion would be tied to thee in this life, as Dionysius thought his kingdome was to him, with chains of Adamant; there would be no severing it from thee. The world could not; thou shouldst live above the world whilst thou walkest about it, and behave thy self in it not as its champion but conque∣rour; He that is born of God, overcometh the world, 1 John 5.9. Satan should not part thee and thy por∣tion; thy God hath him in his chain; and though, like a Mastiffe without teeth, he may bark, yet he can ne∣ver bite or hurt his children: I have written unto you young men, because ye have overcome the wicked one, 1 John 2.13. Nay it should not be in thine own power to sell away thy portion; thou wouldest be a joynt heir with Christ; and co-heirs cannot sell, except both joyn; and Christ knoweth the worth of this inheritance too well to part with it for all that this beggarly world can give. Rom. 8.17. The Apostle makes a challenge, which men nor devils could never accept or take up; Who shall separate us from the love of Christ? shall tribulation, or distress, or perse∣cution, or famine, or nakedness, or sword? nay in all these things we are more then conquerours through him that loves us, Rom. 8.35, 36, 37, 38. Nay, at death thy portion would swim out with thee in that ship∣wrack: death, which parts all other portions from men, will give thee full possession of thine: Then, and not till then, thou shouldst know what it is worth; yea even at the great day, the fire which shall burn up

the world, shall not so much as singe thy portion; thou mightst stand upon its ruines and sing, I have lost no∣thing, I have my portion, my inheritance, my happiness, my God still.

Other portions, like summer-fruit, are soon ripe, and soon rotten; but this portion, like winter fruit, though it be longer before the whole be gathered, yet it will continue. Gold and silver, in which other mens portion lieth, are corruptible; but thy portion, like the body of Christ, shall never see corruption.

When all earthly portions, as meat over-driven, certainly corrupts; or as water in cisterns quickly groweth unsavoury: this portion, like the water in Aesculapius his well, is not capable of putrefacti∣on.

O Friend, what are all the portions in the world (which, as a candle, consume in the use, and then go out in a stink) to this eternal portion! It is reported of one Theodorus, that when there was musick and feasting in his Fathers house, withdrew himself from all the company, and thus thought with himself, Here is content enough for the flesh; but how long will this last? this will not hold out long: then falling on his knees, O Lord, my heart is open unto thee. I indeed know not what to ask but only this, Lord, let me not die eternally: O Lord, thou knowest I love thee, O let me live eternally to praise thee. I must tell thee, Reader, to be eternally happy, or eternally miserable; to live eternally, or to die eternally, are of greater weight then thou art aware of; yea of far more con∣cernment then thou canst conceive: Ponder this mo∣tive therefore throughly. God is not only a satisfying portion, filling every crevis of thy soul with the light

of joy and comfort, and a sanctifying portion eleva∣ting thy soul to its primitive and original perfection, and an universal portion; not health, or wealth, or friends, or honours, or liberty, or life, or house, or wife, or childe, or pardon, or peace, or grace, or glory, or earth, or heaven, but all these and infin••tely more; but also he is an eternal portion. This God would be thy God for ever and ever, Psal. 48.11. O sweet word Ever! thou art the crown of the Saints crown, and the glory of their glory; their portion is so full, that they desire no more; they enjoy variety and plenty of delights above what they are able to ask or think, and want nothing, but to have it fixt; may they but possess it in peace without interruption or cessation, they will trample all the Kingdomes of the earth as dirt under their feet; and loe thou art the welcome Dove to bring this olive branch in thy mouth, This God is our God for ever and ever. All the Arithme∣tical figures of dayes, and months, and years, and ages, are nothing to this infinite Cypher, ever, which though it stand for nothing in the vulgar account, yet con∣tains all our millions; yea our millions and millions of millions are lesse then drops to this Ocean Ever.

If all the pleasures of the whole creation cannot countervail the fruition of God, though but for one moment, how happy shouldst thou be to enjoy him for ever! If the first fruits and foretasts of the Chri∣stians felicity be so ravishing, what will the harvest be? Friend, little dost thou think what crowns, scep∣ters, palmes, thrones, kingdomes, glories, beauties, banquets, angelical entertainments, beatifical visions, societies, varieties, and eternities are prepared for them who chuse God for their portion. If the Saints

crosse in the judgement of Moses (when at age, and able to make a true estimate of things) were more worth then all the treasures of Egypt (and he chose it rather) what is the Saints crown, eternal crown worth?

To conclude this Use, Reader, take a serious view of this portion which is here tendered to thee, and consider upon what easie termes it may be thine for ever. The portion is no lesse then the infinite God; Behold the nations are as a drop of the bucket, and are counted as the small dust of the ballance; all nations before him are as nothing, and they are counted to him lesse then nothing and vanity, Isai. 40.15, 17. Other portions are bodily; he is spiritual, and so suta∣ble to thy soul. Other portions are mixt, like the Israelites pillar, which had a dark as well as a light side; but he is pure; there is not the least spot in this Sun; he is a sea of sweetness without the smallest drop of gall. Other portions are particular; there are some chinks in the outward man which they cannot fill, be∣sides the many leaks of the soul, none of which they can stop; but he is an universal portion. All the excel∣lencies of the creatures, even when their dregs and imperfections are removed, are but dark shadows of those many substantial excellencies which are in him; He made all, he hath all, he is all; the most fluent tongue will quickly be at a losse in extolling him, for he is above all blessing and praises. Other portions are debasing, like drosse to gold, an allay to its worth: but he is an advancing portion, as a set of Diamonds to a royal Crown, infinitely adding to its value. Other portions are perishing; they may be lost, they will be left when death calls; thy cloth will be

then drawn, and not one dish remain on the table; but he is an everlasting portion; the souls that feast with him (like Mephibosheth at Davids) eat bread at his table continually; In his presence is fulness of joy, and at his right hand are pleasures for evermore. Now is not here infinite reason why thou shouldst choose this God for thy portion?

Consider the termes upon which he is willing to be thy portion; he desires no more then thou wouldst take him for thy treasure and happiness. Surely such a portion is worthy of all acceptation. Be thy own Judge; may not God expect, and doth he not deserve as much respect as thine earthly portion hath had? Can thy esteem of him be too high, or thy love to him be too hot, or thy labour for him too great? O what warm embraces hast thou given the world? throw that strumpet now out of thine armes, and take the fairest of ten thousand in her room. What high thoughts hast thou had of the world? what wouldst thou not formerly do or suffer to gain a little more of it? Now pull down that Usurper out of the throne, and set the King of Saints there, whose place it is; esteem him superlatively above all things, and make it thy business, whatsoever he call thee to do or suffer, to gain his love, which is infinitely better then life it self. Do but exalt him in thy heart as thy chief∣est good, and in thy life as thine utmost end, and he will make a deed of gift of himself to thee. Is it not rational what he desires? why shouldst thou then re∣fuse? Here is God, there is the world; here is bread, there is husks; here is the substance, there is a shadow; here is Paradise, there is an apple; here is fulness, there is emptiness; here is a fountain, there is a broken ci∣stern;

here is all things, there is nothing; here is heaven, there is hell; here is eternity, I say, eternity of joy and pleasure; here is eternity, O that word eternity, of sorrow and pain; choose now which of the two thou wilt take, and advise with thy self what word I shall bring again to him that sent me, 1 Chron. 21.12.

CHAP XX. Comfort to such as have God for their portion.

FOurthly, The Doctrine may be useful by way of Consolation: It speaketh much comfort to every true Christian; God is thy portion; thy portion is not in toyes and trifles, in narrow limited Creatures, but in the blessed boundless God: He can∣not be poor who hath my Lord Maior to his Friend, much lesse he that hath God to his portion: A por∣tion so precious and perfect, that none of the greatest Arithmeticians ever undertook to compute its worth, as knowing it impossible; a portion so permanent, that neither death, nor life, nor the world, nor principali∣ties, nor powers, nor things present, nor things to come, can part thee from it. This cordial may enliven thee in a dying estate. None can part thee and thy porti∣on.

The winter may freeze the ponds, but not the Ocean. All other portions may be frozen and useless in hard weather, but this portion is ever full and fil∣ling. Hagar, when her bottle of water was spent, wept because she did not see the fountain that was so near her. The absence of the creatures need not make thee mourn, who hast the presence of the Crea∣tor.

Thou mayst have comfort from thy portion in the most afflicted condition. Do men plunder thee of thy estate? thou art rich towards God, and mayst suffer the spoiling of thy goods joyfully, knowing that thou hast a more enduring substance, Hebr. 10.34. Do they cast thee into prison? though thy body be in fetters, thy soul enjoyeth freedome; no chains can so fasten thee to the earth, but thou mayst mount up to heaven upon the wings of meditation and prayer. Do they take away thy food? thou hast meat to eat which they know not of, and wine to drink which makes glad the heart of man, Isai. 32.24. Is thy body sick? thy soul is sound, and so long all is well; The inhabitants shall not say, I am sick; the people that dwell therein shall be forgiven their iniquities. Is thy life in danger? If thine enemies kill thee, they cannot hurt thee; they will do thee the greatest cour∣tesie; they will do that kindness for thee, for which thou hast many a time prayed, sighed, wept; even free thee from thy corruptions, and send thee to the beati∣fical vision. When they call thee out to die, they do but (as Christ to Peter) call thee up to the Mount, where thou shalt see thy Saviour transfigured, and say, Let us build Tabernacles; O 'tis good to be here. Though Saul was frantick without a Fidler, and Bel∣shazar,

could not be chearful without his cups, yet the Philosopher could be merry (saith Plato) with∣out musick, and much more the Christian under the greatest outward misery. What weight can sink him who hath the everlasting armes to support him? What want can sadden him who hath infinite bounty and mercy to supply him? Nothing can make him mise∣rable who hath God for his happiness. Blessed is the people whose God is the Lord. O Christian, thou maiest walk so, that the world may know, thou art above their affrightments, and that all their allurements are below thy hopes.

In particular, the Doctrine is comfortable against the Death of our Christian Friends, and against our own deaths.

First, It is a comfort against the death of our friends. God is a godly mans portion, therefore they are blessed who die in the Lord without us; and we are happy who live in the Lord without them.

Its a comfort that they are happy without creatures; what wise man will grieve at his friends gain? In the ceremonial law there was a year of Jubile, in which every man who had lost or sold his land, upon the blowing of a trumpet had possession again. The deaths-day of thy believing relation is his day of Jubi∣le, in which he is restored to the possession of his eter∣nal and inestimable portion. Who ever pined that mar∣ried an Heir in his minority, at his coming to age, and going to receive his portion? Their death is not paenall, but medicinal; not destructive; but perfective to their Souls. It doth that for them which none of

the ordinances of God, nor providences of God, nor graces of the Spirit ever yet did for them. It sends the weary to their sweet and eternal rest. This Serpent is turned into a rod with which God works wonders for their good. The Thracians wept at the births of men, and feasted at their funerals; if they counted mortality a mercy, who could see death only to be the end of outward sufferings, shall not we who be∣sides that see it to be the beginning of matchless and endless solace? A wife may well wring her hands, and pierce her heart with sorrow, when her Husband is taken away from her, and dragd to execution, to hell; but surely she may rejoyce when he is called from her by his Prince, to live at Court in the greatest honours & pleasures; especially when she is promised within a few days to be sent for to him; and to share with him in those joyes and delights for ever.

Some observe that the Egyptians mourned longer (for they mourned 70 dayes) for old Jacobs death, then Joseph his own Son; and the reason is this, be∣cause they had hopes only in this life, when Joseph knew that as his fathers body was carried to the earth∣ly, so his Soul was translated to the heavenly Canaan. I would not have you ignorant concerning them which are asleep, that ye sorrow not even as others that have no hope. 1 Thes. 4.12.

As they are happy without us, for God is their portion; so we are happy without them. We have our God still; that stormy wind which blew out our can∣dles, did not extinguish our Sun; Our Friend when on his or her death-bed, might bespeak us, as Jacob his Sonnes. I die but God shall visit you, I go from you, but God shall abide with you.

I leave you, but God will find you, he will never leave you nor forsake you. Reader, If God live, though thy friends dye, I hope thou art not lost, thou art not undone. May not God say to thee, when thou art pining and whining for the death of thy relations or friends, as if thou wert eternally mi∣serable, as Elkanah to Hannah, Am not I better to thee then ten Sons? Am not I better to thee then ten Husbands, then ten Wives, then ten thousand worlds? O think of it and take comfort in it.

* 1.104Secondly, It is comfortable against thy own death. God is thy Portion, and at death thou shalt take possession of thy vast estate. Now thou hast a free∣hold in law, a right to it; but then thou shalt have a freehold in deed, make thy entry on it, and be really seised of it: Its much that heathens who were pur∣blind and could not see afar off into the joys and ple∣sures of the other world (the hopes of which alone can make death truly desireable) should with less fear meet this foe then many Christians. Nay 'twas more difficult to perswade several of those Pagans to live out all their daies, then 'tis to perswade some amonst us to be willing to die when God calls them. Codrus could throw himself into a pit,* 1.105 that his Coun∣try might live by his death. Cato could against the intreaty of all his friends with his own hands open the door at which his life went out. Platinus the Philo∣sopher held mortality a mercy, that we might not alwaies be lyable to the miseries of this life. When the Persian King wept that all his army should die in the revolution of an Age, Artabanus told him, that they should all meet with so many and such great e∣vils, that they should wish themselves dead long be∣fore.

Lysimachus threatened to kill Theodorus, but he stoutly answered the King, that was no great matter; the Cantharides a little flie could doe as much. Cleom∣brotus having read Plato of the Souls immortality, did presently send his own Soul out of his body to try and taste it. The bare opinion of the Druides that the Soul had a continuance after death made them hardy in all dangers (saith Cesar) and fearless of death.* 1.106

Christians surely have more cause to be valiant in their last conflict; and its no credit to their Father that they are so loth to goe home. The Turks tell us, that surely Christians do not believe Heaven to be so glorious a place as they talk of; for if they did, they would not be so unwilling to goe thither. It may make the world think the child hath but could wel∣come at his Fathers house, that he lingers so much a broad; certainly such bring an ill report upon the good land.

Christian, what is it in death that thou art afraid of? Is it not a departure, the Goal delivery of a long prisoner, the sleep of thy body, and a wakening of thy Soul, the way to bliss, the gate of life, the portall to Paradise? Art thou not sure to triumph before thou fightest, by dying to overcome death, and when thou leavest thy body, to be joyned to thy head? The Ro∣man general in the encounter between Scipio and Hannibal, thought he could not use a more effectual perswasion to encourage his souldiers then to tell them that they were to fight with those whom they had formerly overcome, and who were as much their slaves as their enemies. Thou art to enter the list against that adversary whom thou hast long agoe conquered in Jesus Christ, and who is more thy slave then thine

enemy. Death is thine, 1 Cor. 3.30. thy servant and slave, to help off thy cloaths, and to put thee to thine everlasting happy rest.

Is it the taking down of thine earthly tabernacle which troubles thee? Why, Dost thou not know that death is the workman sent by the Father to pull down this earthly house of mortality and clay, that it may be set up a new, infinitely more lasting, beautiful and glorious? Didst thou believe how rich and splen∣did he intends to make it (which cannot be unlesse taken down) thou wouldst contentedly endure the present toyl and trouble, and be thankful to him for his care and cost. He takes down thy vile body, that he may fashion it like to the glorious body of his own Son, which for brightness and beauty excels the Sun in its best attire, far more then that doth the meanest Star.

Is it the untying of the knot betwixt body and soul which perplexeth thee? It is true they part; but as friends going two several wayes shake hands till they return from their journey; they are as sure of meeting again, as of parting; for thy soul shall return laden with the wealth of heaven, and fetch his old companion to the participation of all his joy and happiness.

Is it the rotting of thy body in the grave that grieves thee? Indeed Plato's worldling doth sadly be∣wail it: Woe is me, that I shall lie alone rotting in the earth amongst the crawling Wormes, not seeing ought above, nor seen! But thou who hast read it is a sweet bed of spices for thy body to rest in, all the dark night of this worlds duration, mayst well banish such fears. Hast thou never heard God speaking to thee as once to Jacob, Fear not to goe down into (Aegypt,

into) the grave, I will go down with thee, and I will bring thee up again. Gen. 16.4.

Besides, thy Soul shall never die. The heathen Hi∣storian could comfort himself against death, with this weak cordial, Non omnis moriar, All of me doth not die; though my body be mortal, my books are im∣mortal. But thou hast a stronger julip, a more rich cordial to clear thy spirits; when thy body failes, thy soul will flourish; thy death is a burnt offering; when thy ashes fall to the earth, the celestial flame of thy Soul will mount up to Heaven. Farther, death will ease thee of those most troublesome guests, which make thy life now so burdensome; as the fire to the three children, did not so much as singe or sear their bodies, but it burnt and consumed their bands: so death would not the least hurt thy body or soul, but it would destroy those fetters of sin and sorrow, in which thou art intangled:* 1.107 Besides the sight of the blessed God (which is the only beatifical vision) which at death thy soul shall enjoy. Popish Pilgrims take tedious journeys, and are put to much hardship and expence to behold a dumb Idol. The Queen of Sheba came from far to see Solomon and hear his wisdom; and wilt thou not take a step from earth to Heaven (in a moment in the twinkling of an eye, thy journey will be gone, and thy work be done) to see Jesus Christ a greater then Solomon? Hast thou not many a time prayed long, and cried for it? hast thou not trembled least thou shouldst miss it? hath not thine heart once and again leapt with joy in hope of it? and when the hour is come, and thou art sent for, dost thou shrink back? for shame, Christian, walk wor∣thy of thy calling, and quicken thy courage in thy last

conflict. As the Jewes when it thunders and lightens, open their windowes, expecting the Messias should come: O when the storm of death beats upon thy body, with what joy mayst thou set those casements of thy Soul, Faith and Hope wide open, knowing that thy dearest Redeemer who went before to pre∣pare a place for thee, will then come and fetch thee to himself, that where he is, there thou mayst be also, and that for ever!

FINIS.

Notes

• * 1.1

  Psalm 22 Psalm 16
• * 1.2

  Io. Gerrh. loc. Com. de Script. in Exeg••si.
• * 1.3

  Basil in Psal.
• * 1.4

  Le Asaph, i.e. Asaphi vel A∣sapho, cum le inservit tum Genitivo tum Dative. A Lap. Existimant non nulli Psal∣mum hunc & caeteros qui se∣quuntur à Da∣vide composi∣tum. De ea re quanquam non dispute, tamen genus orationis in his Psalmis tale est ut appareat alium esse carminum horum Authorem quam Davidem. Moller. in Tit. Psal. 73. De Psal∣mi authore non auxie disputo, mihi verisimile est, quia canendi provincia mandata fuerit ipsi Asaphi, nomen ejus poni, praeterito Davidis nomine, sicuti res per se notae saepe taceri solent. Cal∣vin in loc.
• * 1.5

  Hos D us quos probat, quos amat. indurat, recogno cit, ex∣ercet. Eos au∣tem quibus indulgere vide∣tur, quibus parcere, ventu∣ris malis ser∣vat. Errat s enim si quem jud••catis ex∣ceptum. Veni∣••t ad illum diu felicem sua port••o, qu squis videtur d smis∣sus esse, dilatus est. Seneca in lib. Quare bonis viris mala accidant cum sit provi∣dentia cap. 14.
• * 1.6

  The opening of the Words.
• * 1.7

  Abbot in lo••.
• * 1.8

  Nam quicquid adversi accid t, aut carni acci∣dit aut animo. Muscul. in loc.
• * 1.9

  Sunt quibus praesens tempus pla••et. aliis fu∣turum magis arr det. Marl. in loc.
• * 1.10

  Deficit (consu∣m••tur) caro mea & cor me∣um. Mollerus.
• * 1.11

  Robur cordis. Calv.
• * 1.12

  Petra cordis. Moller.
• * 1.13

  Quicquid prae∣ter deum possi∣deas non poteris dicere quod pars tua sit futura in s•• ulum. De deo solo dicit fi••••lis Pars mea deus in seculum, Muscul. in loc.
• * 1.14

  The parts of the Text.
• * 1.15

  The 1. Doct. man is mortal.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ad Apol.
• * 1.17

  Reasons of the Doctrine.
• * 1.18

  1 Man cor∣ruptibility.
• * 1.19

  Profecto omni moda vanitas Iun
• * 1.20

  The Nether∣land cure
• * 1.21

  Ipsa suis aug∣mentis vita ad detrimenta impellitur, & inde deficit unde proficere credi∣tur. Greg.
• * 1.22

  Tertul. Apol. cap. 40.
• * 1.23

  Arist Hist. Animal.
• * 1.24

  2 Reas: Gods fidelity
• * 1.25

  In peccaeto duo sunt; Quo cum unum est aver∣sio ab immuta∣bili bono, quod est infinitum, unde ex hac parte peccatum est infinitum. Aliud quod est in peccato est inordinata con∣versio ad im∣mutabile bo∣num & ex hac parte peccatum est finitum. Ex parte aversionis respondet pec∣cato poena dam∣ni, quae enim est infinita. Est e∣nim a missio infiniti boni scilicet Dei. En parte conver∣sionis respondet poena s••nsus. Aquin. 1, 2, quest: 87. Act: 4.
• * 1.26

  3 Reas: Mans apostacy from God
• * 1.27

  Mors est condi∣tio naturae non peccati argu∣mentum vel poena. Son. Su∣as: 7.
• * 1.28

  Ideo factum est par peccatum non mortale quod erat, sed mortuum quod non fieret nisi peccaret L••mb: Sent: lib: 2. dist. 19.
• * 1.29

  Vide Vossium Disputat. Theol: de peccat: pr: hom, quaest: 3. p 43.
• * 1.30

  Psa. 90.7 Rom. 8.
• * 1.31

  First Use of Information, The folly of them that provide for the flesh.
• * 1.32

  Cicero Tusc.
• * 1.33

  Greg: de la NuZ. Tract: Evan.
• * 1.34

  Plate.
• * 1.35

  Prov. 19.20.
• * 1.36

  Exhortaion 1. To the Wicked to fit themselves for the other World
• * 1.37

  Mortibus vivi∣mus. Senec.
• * 1.38

  Drexel. Eternit
• * 1.39

  Motives, 1 Death will come certainly
• * 1.40

  Sir Walt. Ral. Hist. World in fine.
• * 1.41

  Secondly, Death may come sudden∣ly.
• * 1.42

  Speed.
• * 1.43

  Maximum vi∣vendi impedi∣mentum est ex∣pectatio quae pendet excra∣stino. Senec. de brevitat. vita. cap. 9.
• * 1.44

  Thirdly, When Death comes, too late to pre∣pare.
• * 1.45

  Fourthly,
• * 1.46

  Fifthly, The misery of the unprepa∣red.
• * 1.47

  Componi se in lecto & velut examinem, a circum stante familia plaugi jussit, Senec. de Brevit, vitae cap. ult.
• * 1.48

  Sixthly, The felicity of the prepa∣red.
• * 1.49

  Phil. 1.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Solvere Ancho∣rum, A Meta∣phor from a Ship at An∣chor, import∣ing a sailing from this present life, to another Port, So the Syriack, Chrysostom, Beza, Erasmus, and others take it.
• * 1.50

  Bene mori est libenter mori Seuec. Epist. 61.
• * 1.51

  Nihi non à diis im nortalibus vita erepta est, sed mors dona∣ta est. Cicer. lib. 3. de Orat.
• * 1.52

  A change of State requisite
• * 1.53

  Cant. 8.6.
• * 1.54

  Epiph. lib. 1. cap 33.
• * 1.55

  Willet. Hexapl. in Levit. c. 11.
• * 1.56

  A change of nature requi∣site.
• * 1.57

  Pliny. Nat. Hist. Lib. 13. Cap. 7.
• * 1.58

  Motives to the best match.
• * 1.59

  The necessity of it.
• * 1.60

  Gods clemen∣cy in its offer.
• * 1.61

  2. Exhortation To the serious Christian to be valiant in Death.
• * 1.62

  Tertul. de Spectat. cap. 1.
• * 1.63

  1 Blot not thy evidences for Heaven.
• * 1.64

  Doroth Doct. 2.
• * 1.65

  2 Wean thy heart from the World.
• * 1.66

  3. Familiarize the thoughts of Death.
• * 1.67

  The second Doctrine, that the comfort of a Christian in his saddest con∣dition is that Go•• is his por∣tion.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. de Ju. &. Se. cap. 3.
• * 1.68

  Reason of the Doctrine, be∣cause God is his happiness.
• * 1.69

  Eth. lib 7. cap. ult.
• * 1.70

  Pliny Nat. hist. lib. 2 cap. 103.
• * 1.71

  God is mans Happiness, be¦cause an al ••u¦fficient g••od
• * 1.72

  1 Able to f••ee the soul f••om evil.
• * 1.73

  Psalm. 121.4.
• * 1.74

  2 God can fill a soul with all good.
• * 1.75

  Sueton. cap 43.
• * 1.76

  Omnibus Error immensus.
• * 1.77

  God is a suta∣b••e good to Man•• Soul.
• * 1.78

  Aristot. Eth. lib. 10 cap. 7.
• * 1.79

  O miserabilis h••m••a cord∣••••, & sine Ch••i∣sto O••n••um omne ••uod vi∣vi•• ••l••••e om. Epit. Nep. Tim 1. p. ••5.
• * 1.80

  La••itia saeculi cum ma na ex∣pect ••o••e spe∣rat••r ut veni∣ni••t, & ••o•• ••••∣test ten••r•• c••n∣venit. Aug. tract. 7 in Job.
• * 1.81

  Use inform. 1.
• * 1.82

  2. Use infor∣meth the dif∣ference be∣twixt the sin∣ners and Saints Portion.
• * 1.83

  The Sinners Portion is Poor.
• * 1.84

  Their portion is piercing.
• * 1.85

  Sine Deo om∣nis copia est e∣gestas. Bern.
• * 1.86

  T••n••um h••bet quantum vul qui nihil vu t nisi qu••d habet. Seneca.
• * 1.87

  Their portion is perishing
• * 1.88

  Gen 43.34.
• * 1.89

  Plin Nat. Hist. lib 2. cap. 56
• * 1.90

  Heyl. Geogr. p. 42.
• * 1.91

  Damnati exqui∣•• t••ssi••••os dolores sen•• 〈◊〉〈◊〉, qu•• bu•• m••j••r••s nec dari nec cogita••i pos∣••unt. Gerh. loc. com.
• * 1.92

  Videtu signifi∣care veni••s u∣r••ntes q ales illi in Africa, q••i a∣renas ard••ntes calore solis exci∣tant & ho••ines involutos ita ad∣urunt, quasi ••d ignem corpora essent tosta, ••••ii vertun spiritum procellarum ce•• turbinum, quiae procellosis v••ntis excitantur tem∣pestates, quas po∣stea sequitur ful∣minatio, cujus hic est descriptio. Moller. in loc. vi∣de Calv. in loc.
• * 1.93

  Trim•• mors animam dolen∣tem pellit de corpore, secunda mo•••• animam ••olen••••m ten•• in corp ••e Aug de civit. de•• lib. 21. cap. 31.
• * 1.94

  The second Use by way of Tryal, whether God be our po tion or no.
• * 1.95

  3. Vse, choose God for thy Portion.
• * 1.96

  Prov. 33.17. 2 Cor. 4.4
• * 1.97

  Motives to choose God for our port••on. God is satisfy∣ing.
• * 1.98

  A g. Confess.
• * 1.99

  2 God is a sanctifying por∣tion.
• * 1.100

  A••ist. Probl. se••. 23.
• * 1.101

  3. G••d a per∣fect or univ••••sal portion. Opera••i seq••t••r esse.
• * 1.102

  Quid quaeris extra illum? quid desideras praeter illum? quid pl••cet cum illo? Bern. serm. de misce. com
• * 1.103

  4. God is an eter∣nal po••tion.
• * 1.104

  2. Its comfort against our own deaths.
• * 1.105

  Plut. in vit. Vtic. Ca.
• * 1.106

  C••s. lib. 6. de bell. 6.
• * 1.107

  Nazian. Orat.