eys of carnall men that apprehend and esteem nothing more contemptible then a suffering persecuted Christian yet the grounds of it are 1. That Calamities prove as Phisick to purge out the old leaven of corruption that may remaine vexatio dat intellectum trouble makes men more wise and less secure or unadvised and therefore David tells Psal 119. before I was afflicted I went astray but now have I kept thy word 2. They give occasion to the exereise of many eminent and excellent vertues which otherwise would not appeare They worke strong confidence manifest patience assured experience and the Hope which maketh not ashamed it is much to believe and obey but to suffer for the name of Christ will be a greater increase of Glory according to the mercifull providence that gives unto him that hath and more abundantly to him whose works are more abounding in the Lord. And these thoughts taught the Apostle to overcome all his suffrings when he tels 2 Cor. 4.8 that his troubles could not make him despaire because he knew the glory that attended them Calamities rob worldlings of that which they count their felicity casts a cloud on their brighest enjoyments and makes their treasures unpleasant a powerfull argument would they but consider it that felicity consists not in the fruition of these sublunary things and is not to be found in such fading possessions but no trouble can deprive us of our future Glory no imprisonment can sequester Heaven nor any losle bereave us of an invaluable Reward Why then should we be as men without hope what cause can there be either of despaire or disbeliefe our confidence is better seated then to be so shaken our hopes are just if our Consciences be pure nor can we suspect the truth of our future hapinesse whilst we cheerfully lay hold on Jesus the Author thereof waiting for his appearance whom the world may as soon divert and hinder from coming to Judgement as from bringing along with him the reward of the faithfull 2. Doctr. Saints are meer Passive Receivers of Glory A second generall conclusion from these words is this That the Servants of God are meerly passive receivers of Glory at the hand of God for the Prophet saies not I will ascend or mount up and assume glory to my selfe but in a more humble straine Afterward thou wilt receive me to Glory And how litle the best of meere men doe or can contribuhe to their own advancement unto glory how worthily they may be accounted meer Receivers thereof not efficients or Agents therein these following reasons may evince 1. To and before the attainment to Glory there is required a double Resurrection in either of which how small is mans efficiency will be known by the particulars One is that which in the phrase of Scripture is called the first Resurrection Revel 20.6 and though that which is there spoken of is not it may be that which I meane yet that which I now intend may well borrow that name I meane Conversion Regeneration and Sanctification by Grace For observe The estate of unconverted men is described by this expression amongst many others that they are dead in trespasses and sins Eph. 2.1 where also the contrary estate is exprest by a quickning and being raised in another place by the having a new life but alive unto God by Jesus Christ Rom. 6.11 And that conversion and regeneration must go before Glory is made evident to us Rom. 8.8 They that are in the flesh cannot please God and vers 9. if any man have not the spirit of Christ he is none of his and in the 30. verse of the same chapter he tells us that calling and Justification which do both comprehend full conversion is before being Glorifyed Now that in Conversion man is meerly passive is not able to convert himself I need no other proofs then that of death Resurrection which expressions tell us that as Lazarus contributed nothing to his own revivall so in conversion man is of himselfe breathlesse t is the life of Grace must restore him and produce so powerfull a change as a returne from sin and a more endlesse death the same thing is also intimated by Regeneration new creation man makes not himselfe it is God that worketh in us to will and to doe of his good pleasure Phil. 2.13 If then man be passive in resurrection and conversion which is the meanes to glory he cannot bring himselfe to glory but is a Receiver of it as of grace Secondly unto Glory it is requisite that there be a Resurrection of the Body from the grave and the power of death of which the Apostle gives us a large account 1 Cor. 15. from whence observe 1. That though the soule live after death yet can we not properly say the whole person is in glory whilst the body is in the grave and sees corruption Now glory is promised to the whole person Secondly Though the soule be capable of a better well being in Heaven then this life can afford yet is it not in its perfect and compleat estate without the body as having a naturall desire and inclination to be united to it wherein as it had its first being so with it it desires stil to be Thirdly the necessity and lasting dominion of death was brought in by sin and till all the effects of sin be done away there cannot be full glory and therefore man cannot be compleatly happy till he can triumphantly say O death where is thy sting O grave where is thy victory Now there is no worke nor wisdome in the grave when man returnes to his dust againe the body submits to a dissolution and enlivens that corruption and dishonour it was borne to This is a privation totall from which no returne can be made by mans own efficiency for how can he revive himselfe that is altogether livelesse or act to his own recovery that is insensible and movelesse in this then is man a mere passive receiver And thus much of the first reason Reas 2 The second Reason is taken from the modus agendi Gods manner of working man receives and God gives but what is the ground of Gods giving and the manner is it necessary nay is it not free and voluntary of his owne good will pleasure in this we may well say with the Apostle Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy Object And if it be objected that there is in the soule of man naturally a desire of blessednesse which providence is engaged to answer Answ I answer Providence answers the naturall desire of each species and Kind by and in the individuals and to this end the individualls must be such as they were created else providence is not obliged as it is not engaged to make this or that Tree worm-eaten fruitfull Had man continued in that Estate which creation set him in it might be thought
full barne and an overflowing cruse nor can any plenty worke in us a gladnesse in any degree equal to that which the one glance of Gods countenance can fill us with Psal 4.6.7 Conjugall love exceeds all comforts and when the soul injoys here spouse it is not capable of an addition of delight 3. This will worke an affection to Christs Church Love to the Church and highly conduce to a mutual peace and concord My goodnesse extendeth not unto thee cryes David Psal 16.2 But to the Saints that are in the earth and to the excellent in whom is all my delight If we consider why every corner is so full of rash peremptory judging of one another why so bitter revilings hard censures mercylesse oppression and bloody persecutions are so much in fashion even with those who pretend otherwise Christ affords us the reason of it Joh. 16.3 Because they know not the Father nor me though their lips may owne yet their heart totally denyes him whereas He whose Spirit hath experimentally tasted Gods goodnesse in it self will never be injurious to others least he may harm those who may be dearly related to God and a touch of whome may be esteem'd a thrust at the apple of Gods eye Thus an experimental knowledge of Gods goodnesse will produce Lenity Meeknesse Justice Charity and Peace towards others Vse 2. Gods goodnesse should perswade us to constancy 2. If Gods especial goodnesse fills once our souls Let us persevere and continue therein Let us consider that that word of Truth which assures us that the Catholique Church invisible shall not faile do's exhort particular Churches unto a Continuance Whether this may arise that a single Arrow is not in that same case with a bundle or that the promise of absolute perseverance is to the universal Church onely I will not now discusse Yet certainly unto perseverance are invited and advised 1. Particular Churches Thus Smirna is advised to be faithfull to the end Revel 2.12 And Thyatira to hold fast till I come Vers 25. The same counsel Individuals are the objects of too Joh. 8.31 If they continue in my love And in many more places Joh. 15. If they abide c. 2 Pet. 3.17 If you fall not from the stedfastnesse Vse 3. From His goodnesse here we may gather the greatnesse of his goodnesse hereafter and Rom. 11.22 Behold Gods goodnesse to thee if thou continuest in his goodnesse Lastly If God be so good unto his Israel here whilest they are in their clayey houses in some respect absent from him whilest they are in their melancholy Pilgrammage here supported by faith the substance of things not seene and breathing in hopes of a better Country How great then how transcendently high shall this goodnesse be to them in the great day of retribution when he shall perfectly accomplish all that ever is promised How great When the fier shall restore that which it's prodigious flames devour'd the earth open it 's vast bosome and the Sea deliuer unto them their consumed bodies when that which was sowne in Corruption shall be rays'd up in incorruption that which was sowne in dishonour appear in honour and that which lay downe in impotency and weaknesse mount up in power 1 Cor. 15.42.43 How great When they carry death about in Triumph challenging it for it's sting or the devouring grave for it's victory How great When the Lord Jesus appearing in all his royalty with the splended equipage of Saints and Angels comes in Majesty and Glory when they shall see Him whom they so stedfastly beleiv'd and sincerly obeyed bringing his Reward with him How great When that comfortable sentence come ye blessed of my Father receive a Kingdome prepar'd for you fills them with joy How great When that which is perfect is come and that which is imperfect be done away when their souls shall be inriched with the most absolute treasures of grace and glory when their understandings Triumph in the full clearnesse of a Divine light How great When they shall see the chained Lyon trod underfoot and their mercilesse persecuters rouling in flames and begging the mountains for a covering and the hills for a sepulcher How great When fears are banisht and sorrw flies away How great When the seate of Divine Majesty shall be their place of residence and habitation when the noble Prophets the blessed Apostles the victorious Martyrs the Holy Angels shall be their dayly companions and when they shall perfectly injoy Him who is the Author and finisher of their faith and salvation How great when God with all his glory Majesty Mercies comforts and beauties incomprehensible shall dwell with them in that fulnesse of perfection How great Lastly when they shall bath themselves in these Ravishing streames possesse all these inutterable glories to all eternity World without end Thus from all this discourse there is a short view given unto us of Gods high eminent goodnesse We have been first lead into the outward Court the Nations abroad and seene there His goodnesse in Atrio Gentium eminently dispens't there We have been next in the inner Court the Church visible where high and comfortable rayes of goodnesse shined upon us We have op'ned the Temple doors and entred into a contemplation of the invisible Church of Christ where still greater expressions of goodnesse appeard before us And Lastly We have been brought within the vail into the sanctum sanctorum The Holy of Holies the Glorious Heavenly Kingdome where goodnesse it self in open full streames communicates it self to the Church Triumphant If to these low concepts and weaker expressions too dull though helpt by an Angels utterance for so high a subject as Gods goodnesse every man please to adde both this discourse and what either a Cherubin can expresse to his own thoughts all will come too short and we may all take up the Psalmists admiration for our conclusion Psal 31.19 How great is thy goodnesse which thou hast laid up for them that feare thee which thou hast wrought in them that trust in thee before the Sons of Men. CAP. II. VErs 2. But as for me my feet were almost gone my steps had well nigh slipt V. 3. I was envious at the foolish when I saw the prosperity of the wicked V. 4. They have no bands in their death but their strength is firme V. 5. They are not in trouble as other Mens neither are they plagued like other Men. V. 12. Behold these are the ungodly who increase in Riches V. 10. Therefore his people returne thither and waters of a full cup are wrung out unto them V. 7. Their eyes stand out with fatnesse they have more then heart could wish CONTENTS The first occasion from without of the Prophets temptation is wicked mens prosperity in 6. degrees 1. Particular discourses upon each Cases of conscience resolv'd How far good men are subject to errour and passion How far there may be a compliance with wicked great Men What
published for the advancement of Christ to be a King makes this use and application Psal 2.10.11 Be wise now therefore O ye Kings be instructed yee Judges of the Earth serve the Lord with fear and rejoyce with trembling And as for those impure and rebellions souls that let themselves together against the Lord and his anointed he the sitteth in Heaven will laugh them to scorne turne their wisdome into folly and their supercillious counsels into self destruction 2. Use Think it not strange that some things in matter of obedience should be required of thee which seeme hard and unpleasing as to deny thy self and thy vaine desires to mourne fast and pray humble they soul and become vile think it not 〈…〉 if thou meet with opposition discontent or losse a persecuting hand or a threating sword and yet though we beleeve generall Doctrines we often fail in particular applications the funerall of another presents us with death which we look on but with a general and carelesse eye our youth our health and strength promising some perhaps a longer respite So though we hear know that Christ is to be obeyed that afflictions are incident to the Church that repentance and patience is mans duty and these are generally beleived true yet when particular occasions are offered of personal obedience and patience how oft doe men exempt and except themselves withdraw their shoulders and if personal evils unavoidably presse with what indignity do they undergoe their sufferings and murmure against providence But to take of so unhandsome unwholesome an humour let me demaund art Thou better then thy Saviour the servāt then his Master remember God takes no other course with thee then with his own Son He would have him that was in the forme of God to be made in the forme of a servant and of no reputatation to learn obedience by his sufferings and suffer first ere he enter into glory a few such thoughts will settle thine and turne thy pride into submission Having given you some uses of the former point 2. Confirmations of performance of this promise given by Christ in 7. particulars I shall reassume my intended theame and shew how Christ himself hath proved and made faith of the promise and of his abiltty to perform it And that 1. By his Miracles which were so many so stupendious that they forc't Nicodemus a ruler of the Jewes into that passionate acknowledgment Ioh. 3.2 For no man can do those miracles that thou doest except God be with him and hence againe as it is Chap. 10. vers 38. Though ye beleive not me beleive the workes amongst which the most pertinent and remarkeable is that he raised up the dead to life giving us thereby an assured earnest of what he had so often promised 2. His life was such as renders him free from all manner of suspicion so holy so unblameable that his bitterest adversary could not charge him with any sin or fasten the smallest blot on his pure and righteous actions such and so great was the conscience and confidence of his owne integrity that he defies them Joh. 8.46 Which of you convinceth me of sin and to know impostours by he gives us this signe Math. 7.16 By their fruites yee shall know them Trie him then by this his owne rule and examine his life how faithful to God and zealous of his glory how affictionate to man free from all ambition and wrong and you will quickly conclude such an heart as this could harbour no deceit that nothing but truth could proceed or flow from those lips that condemne rash and idle words as the corrupt fruit of an evil Tree Math. 12.35 3. As impostors and deceivers discover themselves by the wickednesse of their lives so are they dicerneable for such by the malignancy of their Doctrine The Heathen Priests oracles for the cruelty of their sacrifices their teaching to worship many Gods their principles of injustice and inhumanity their abhominable mysteries are justly lookt-upon as impostors you may as soon marry Heaven and Hell light and darkenesse together as extract happinesse from principles so corrupt truth and righteousnesse are the way to it not the extravagancies of an ignorant impure zeal And this was most fully brought in and taught by Jesus Christ a pure spiritual worship of the only true God that made the World an utter extirpation of Idolatry a breaking downe of all walls of partition between God and man a more entire union between man and man with the meanes tending thereto innocence charity and righteousnesse the expression and display of all vertues humility patience fortitude constancy and moderation in all estates these are the precepts of Christ wherein finally whatsoever things are true whatsoever things are honest whatsoever things are just lovely pure of good report these and nothing contrary unto these are prescribed in his Gospel The Husbandman manures his ground but 't is the hopes of Harvest that quickens and encourageth his paines nor doth he sow his seed but with a pleasant expectation of a greater in-come So when you read that Jesus Christ implants grace the principles thereof breaking up the fallow ground of mans heart and sowing therein the precepts of piety towards God and righteousnesse towards man when you consider how he proportions the meanes to the end and by giving Man a holy Religion fits and prepares his soul for a blessed union with God and makes it capable of happinesse You need not you cannot doubt but he will bring the end and meanes together and perfect his grace with future glory 4. Whereas the high worke of conversion by the grace and Gospel of Christ is a conversion of men from the power of Satan unto God who whilst they were under that power were ruled by it and consequently guilty of sin and wrath and this guilt enough to debar a soul from happinesse forever making it lyable to eternal death Christ our Lord by offering himself a propitiation hath by so invaluable a sacrifice purchased our remission and pardon so as now there is no condemnation to them that are in Christ Jesus and we may be sure God's Justice being satisfied both sin and guilt being taken away there is an entrance into future glory administred unto us through him 5. Christ by his death hath confirmed the Covenant of which this promise is the maine part hence it is called the blood of the everlasting Covenant Heb. 13.20 And he is declared the Mediator of the New Testament which he confirmed with his blood Heb. 9.15 Now recollect and consider what greater evidence of reality and faithfulnesse can be given upon Earth then when a man shall be contented to make good the truth of his promise with his life and seale his word in Characters of blood death leaves no place for dissimulation And if it be objected that many have been obstinate to the end and defended their Heresies even to death as Servetus and others
Despisall of Places of Publick worship a great cause of present factions controversies These are Truths fully proveable by evidences of history and fact And now since all things look with a common and promiscuous face Churches not preferr'd before Stables Publick resorts slighted Ministers most injuriously ejected all recourse unto them contemned men now pretending abilities beyond the best of their Teachers Gods word wholly left and exposed to tht interpretation of Private fansie how can it otherwise be imagined but swarmes of Stinking Locusts and devouring Caterpillers may darken our hemisphere into a confusion and that extravagant Sects and unheard of unparalleld divisions break out so thick as men know not of what religion to be of how can we otherwise think but that in this strange inconstancy Atheisme will creep in get head and turn all Religion out of doors Thus we see what inextricable Labyrinths we either are or likely may be involued in and I dare freely pronounce we shall never be able to unwinde our selves out of these Briars untill much more then is now given be attributed to the holy word an it's Ministers until an higher value be put upon the publique assemblies more esteeme be had of Ecclesiastical Synods and in a word more chearfull recourse to the sanctuary of God And it may be the hearty prayers of us all that God in mercy would restore peace settle this distracted unconstant people in the truth of Religion and that once more all unhappy breaches made up we may all in a more lasting unity joyne in a plentifull reaping of the benefits and grand Priviledges of the sanctuary SECT II. VErs 18. Surely thou didst set them in slippery places thou castest them down into destruction V. 19. How are they brought into desolation as in a moment they are utterly consumed with terrors V. 20. As a dream when one awaketh so O Lord when then awakest thou shalt despife their Image CONTENTS Davids victory over the Temptation Wicked Mens Prosperity hath an end In the mean time 1. Their places are slippery 2. Full of Terrors 3. Prosperity but a dream Yet it is significant 1. Of Gods goodnesse 2. What our gratitude ought to be 3. Of our disposition 4. Of the dimensions of the fall 5. The end of them is utter destruction sudden final Full satisfaction concerning wicked men cannot be had fully any where but in Gods sanctuary Applic The light of Gods truth makes error condemned in a Mans self condemnation thought dificult yet Just profitable Applic. Good men have a sense of troubles The first priviledge of Gods servants Being with God which is necessary decretory special general present future The comfort of being with God in prosperity or adversity Second Priviledge Support by Gods hand Davids perfect Victory over the temptation concerning wicked mens prosperity The benefits thereof Third priviledge guidance by Gods counsell not to be denied in times of ordinary providence Three usefull cautions in this point THE Arguments whereby the Prophet was fully satisfied and setled so as he was crowned with a compleat victory over the Temptation claime our next thoughts These we may finde full and substantiall answering all his doubts and stifling the very occasions of the Temptation For we may remember that he was tempted to Atheisme by two arguments one drawn from the prosperity of the wicked the other from his own and other Godly mens afflictions To the first the 18.19 and 20. verses mentioned give satisfaction wherein is declared the state event reward and fruit of wicked mens prosperity in several particulars which are considerable 1. Absolutely in themselves 2. Relatively by way of application to the Matter in hand 1. That the prosperity of the wicked shall have an end Wicked mens prosperity shall have an end I understood the end of them prosperitas imperiorum est in momento saith Rabbi David in this place The wicked may be seen in great power and spreading himself like a green Bay tree Yet he passeth away and lo he was not yea I sought him and he could not be found Psal 37.35 36. And indeed how can it be otherwise since they themselves are mortal and must fail being necessarily liable to that death which puts an end to all thoughts wisdome or devices Eccles 9.10 But suppose they were made up of more durable principles and should last for ever Yet the things themselves which make up prosperity wear away and perish with the very using The fashion of this world is transient and every thing therein subject to rust inconstancy and corruption The Prophets proclamation is remarkable Isay 40.6 7.8 The voice said cry and he said what shall I cry All flesh is grasse all the goodnesse thereof as the flower of the field c. The voice said cry which imports a thing not so fully apprehended before and truly amongst the rest of this Circes inchantments that is no small one that Men heightned in prosperity never dream of an end their bewitched thoughts scorne to go below eternity Psal 49.11 Isa 47.7 Luk. 12.19 And therefore a shrill voice must force it into their ears What is the cry flesh and it's Pompous goodnesse is fading the flower withers because the Staulke do's so too The natural actions of an immortal agent must be immortal and the continuance of the fruit affords a guesse at the lastingness of the Bulke The grasse fails therefore so will the flower too the tree cut downe the fairest blossoms droop and perish man is grasse and with him all his honour and injoyments must fall for company In the mean time therefore it is a vanity for to fansy a continuance of our selves or estates and therefore we ought to use this world so as if we used it not 1. Their places are slippery But this is not all in the interim and interposed time betwixt the beginning and end of their prosperity which though it be but a moment in respect of God yet seems to carry some length in reference to man there is very much variety of disaster and mischance 1. Their places are but slippery The word in the original signities stick or smooth as Ice or polisht Marble and is from thence by a Metaphor used for flattery hence Aben Ezra renders it in Locis Adulationis posuisti eos Thou hast set them in places of flattery As flatterers sooth great mens minds in making them owners of those excellencies which they have not so doth prosperity too and as those who are thus flattered either doe or may finde those smooth applauses to carry little of truth thus he whom his parasites would have made a God easily became sensible of his wants of nature which a Divinity would have been uncapable of so wicked men may had they a mind and leasure to look about them easily finde by daily experience that they are not so fast nor seated so firme as their prosperity would suggest unto them For they
perfect sence meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Blessednesse and a state made up of the confluence of all good things suitable to it 1. The lustre beauty and light of the Body is called Glory hence 1 Cor. 15.41 there is one Glory of the Sun another of the Moon and another glory of the Starrs 2. The Perfections and endowments of the mind are called glory as it is Dan. 4.36 my reason and my glory and hence Christian joy is said to be a joy unspeakable full of glory 3. lastly height wealth and a full prosperous estate is called Glory hence the liberty of the children of God is termed a Glorious liberty Rom. 8.1 and in this full comprehensive acception we may take glory here for this future reward wants nothing of that which deserves the name of Glory 1. This Glory shall appeare in the body as the Apostle tels us Phil. 3.21 1. This reward is a Glory 1. Of Bodies who shall change our vile body that it may be fashioned like to his glorious body The particulars are power honour beauty incorruption whereby shall be abolished all diseases weaknesses wearinesses deformities corruption paine death of which last the Apostle expresly tels us 1 Cor. 15.26 the last enemy that shall be destroyed is death 2. The soule shall be made glorious in the perfection of all its faculties thus 1 Cor. 13.10 2. Of the Soule but when that which is perfect is come then that which is in part shall be done away from which will arise perfection of Love and all other graces faith and hope swallowed up in full fruition the feare of sin quite taken away for all sin arising either from corruption of the mind judgement or rebellion of the will and affections when the most noble faculties of the soule shall be void of defect and the inferiour affections of disorder there can there will be no place or occasion for sin 3. Of estate Lastly they shall enjoy a Glory of estate too that is riches honour praise joy they shall have a Crown of righteousness and what can the most covetuous ambition long for more the praise that is from God what greater Euge can we desire that joy which cannot be taken away and what pleasure can be greater then that which doth still fill us with raptures those not transcient but eternall when our Jubilee shall be everlasting and our consolation endlesse we shall then find and enjoy that which cannot here be found or the world bestow a full and perfect satisfaction of mind for the naturall desire of the soule shall be then fulfilled and the creature attaine to the end it was made for And this content will appeare the more full and satisfactory if you consider two things 1. the place 2. the time Quamdiu In Heaven 1. The place shall be the Heaven of Heavens where the Throne of God is where his Majesty and Glory is most fully revealed 2. The Duration of time shall be forever set out in the promise eternall life and described 2 Cor. 4.18 but the things which are not seen are eternall Hens Arist Sacer. Some Ecclesiasticall writers are very confident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in a high and heavenly sence signifies majestatem divinam or presentiam majestatis divinae and therefore is Nonnus the Greek Paraphrast of the Gospell of Saint John blamed by Hensius that he expresses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that glory of the only begotten of the Father is saith he the Deity or divine Majesty of the Son of God indeed where Moses desires to see the glory of God Exod. 33.18 He is answered by God no man can see my face and live the Glory of God is the face of God and this is God Himselfe And now being that our future reward consists in seeing of God as is expressed Mat. 5.8 Blessed are the pure in heart for they shall see God And as the Apostle tells us 1 Thess 4.17 We shall be ever with the Lord they may well be said to want nothing and presumed to have a glorious body a beautifull soul a perfectly blessed estate and a never interrupted contentment that enjoy the Lord God himselfe the Ocean an originall of all Glory the Author of all happinesse Behold the reward then of Gods Servants how infinite and transcendent it is Mans Blessednesse in the Injoyment of God See the end of all their pious labours the invaluable reward of Religion and the love of God whom none shall serve for nought and what ye shall receive he tells you before hand to encourage your performances this made the Ancient fathers foregoe their inheritances and undervalue the world counting themselves but Pilgrims and strangers for a more durable and happy abode Saint Paul scorned the world and its Treasures as dung for those riches that cannot be taken away and with joy welcomed his dissolution for this admission that he might be with Christ nor need we wonder that so many Saints even courted their deaths if we consider the Glory that was set before them such a glory as none shall faile of that faithfully believes and adores the Giver There remaines the third particular to be now treated of which is the way and manner whereby the Servants of God are made partakers of this glory which is by being received or assumed thereto Thou shalt receive Doctn 1. The Saints receive glory notwithstanding Affliction And here consider it first with relation unto part of the preceding verse neverthelesse and you shall finde this generall doctrine Trouble and Calamity shall not hinder the Saints being received unto Glory This is clear'd out of the promises before spoken of for since God hath engaged his Word and Promise his faithfullnesse obliges both his Justice and Power to make it good and indeed what can hinder the powerfull execution of his righteousnesse The Apostle tells us in triumph Rom. 8. vers 31. If God be for us who can be against us 2. Nothing can hinder Receipt of Glory but that which workes man into disfavour with God and this is sin but as often I told you there is no sin in suffering for rightoousnesse sake but a hapinesse rather as the Apostle tells us 1 Pet. 3 4. and in the 4.14 the spirit of Glory resteth on pious sufferers all our stormes here cannot Shipwrack This no cloud can obscure Heaven from a pious eye or ecclips the glory of his obedience and future felicitie nay not to conceale a nobler mysterie from you calamities are so farre from hindring that they elevate us more to increase our Glory working out for us as the Apostle assures us 2 Cor. 4.17 a farre more eternall and exceeding weight of Glory Calamities increase Glory Which though it may seem not onely improbable but ridiculous in the
appointed to be injoyed a Portion being that part of an estate which is peculiarly set apart for his use whom it is bestowed upon If we take a view of the Covenant we may find that you shall be my People is answered with and I will be your God where we see a mutuall proprietie on both hands This thought truly weighed will take away that bitter part of anxiety which ariseth from doubt or distrust whether any good be possible or no. The particular designation of a portion dries up this cloud and resolves this question Who will shew us any good and by a very satisfactory resolution quiets the heart and then especially when delay gives occasion to think and say My master delaieth his coming and consequently to be doubted whether he will come at all then the assurance of him as a portion stops all farther enquiry 2. As this thought takes off distrust so it preserves us from unruly disordered actions for there being to every appointment its season we shall not greedily anticipate the apointed time nor incroach upon it nor hastily seek to obtaine it by rash or unlawfull meanes but in patience possess our souls cheerfully waiting our Fathers leasure and humbly submitting our hastiest desires to his will It not being for us to know the times and the seasons which he hath put in his own power Act. 1.7 2. An estate certaine 2. This expression of Gods being our portion implies a certainty of its being obteined for a Portion is a share which all equity assists to as certaine Though by concealement of Testaments or by the picking of flaws in them to make them void or by power or collections many Orphans on Earth may be Injuriously defrauded of their Portion yet none can take this Portion from those it belongs unto neither death nor life Angels nor Principalities powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God in Christ Rom. 8.28 29. a full perswasion of which takes away all feare and serves to make our hopes firme solid and lively 3. A Portion obtained brings advantage 3. It is beneficiall betters the estate serves oft too pay debts and to make a man set up and subsist by himselfe all which this fully makes good It is too meane an expression to cry he cannot be poor or want that hath it He cannot but be rich high honourable and prosperously glorious who hath him for a portion on whom greatnesse power and the Kingdome attends and in whose hands it is to make great and to give grace unto all 4. A Portion satisfies the desires 4. It satisfies the desires after the young mans request Give me my portion Luk. 15. was answered He without any further demand or expectation of more began his journy Put these earthly portions as they are in themselves but low shaddowes so the content they can afford is but little better The satisfaction which attends upon it is but for a Time or but in respect of the giver for there are still farther desires to be satisfied and farther indeavours to those desires whereas this heavenly portion yeilds a full absolute and a plenary content He who hath once a fruition of God neither desires nor looks for any more but sits down in a full pleasing satisfaction with which every faculty is brim'd up and abundantly stored with fatnesse and filled with the Rivers of his pleasures In which thought the soule beares with the delay grumbles not at the time but heartily Resolves upon an expectation with an assurance that the Anxiety in the interim is but petty and low in respect of the glory to be revealed when the inheritance shall be actually possess 't and casts not away its confidence which hath great recompence of Reward Heb. 10.35 Vse If therefore so singular a comfort so grand an encouragement may arise from this High priviledge and from the due apprehension thereof it remaines that we make good our interest in this portion that our perswasion may have a true solid foundation which may be done when God alone is made choice of as the object of desire when the heart wholly fixeth it selfe upon him before and above all things and upon nothing else but in a due subserviency and subordination to the love of him Object If it be objected that in the mean time whilst the appointed Portion is hoped for whilst that which is certaine is delaied the soul may droop faint and die in the expectation nay even the anxiety and impatience of the expectation may hasten the disaster Answer by the second remedy That God is a strengthning Rock It may be answered that even for this there is a Remedy provided the second Ingredient formerly mentioned That God is a rock or strength to the heart which not only stifles those discontents which proceed from delay but it lessens and takes off those new troubles and daily calamities which usually occur renuing our vexations and multiplying our discontents Gods being a Rock fully answers our highest necessities This expression which is frequently attributed to God Deut. 32.4.31 2 Sam. 22.32 Psalm 18.31 and elswhere imports not only what God is in himselfe not to be overcome or removed Faithfull Just True unalterable but it speakes what he is to his People A maintainer supporter and strengthner of them hence they oft call him My Rock 2 Sam. 22.2 The Rock of my Salvation vers 47. of my strength Psalm 62.7 efficienter working strength is meant here by the Prophets God is the strength of my heart Which eminent goodnesse of God in this Passage of Providence deserves our thoughts a while That our own weaknesses undo us that we are tottering Reeds and dwell in clay houses wofull experience makes good dust and ashes is all we can pretend to and therefore easily broken by the weight of a calamity a little raine washeth us down a small tempest scatters us and every coasting wind drives us about and therefore it is necessary that we should have more strength then our own and if once we be so happy as to participate of Gods alsufficiency we may cry of that strength as David did of Goliahs sword None is like unto that That this Mystery may be unfolded in some particulars God two waies strengthens his People God strengthens 1. By Perswasion 1. By Perswasion 2. By supernaturall Influence For the first of these since mans desires hope and expectation of future good are properly the the affections of an understanding and reasonable soul not of sense for we see that sensitive bruitish creatures reach not so high as to a capacity of believing Hope or expecting or any acts thereof hence it is that the hopes of a reasonable soul must be fortified by some rationall inducements which presented to the understanding and assented unto by the Judgement shall preserve this hope and desire alive