Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	hear_v	heaven_n	oil_n	4,117	5	10.0452	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93724	The wels of salvation opened or, a treatise discovering the nature, preciousnesse, usefulness of Gospel-promises, and rules for the right application of them. By William Spurstowe, D.D. pastor of Hackney near London. Imprimatur, Edm. Calamy.	Spurstowe, William, 1605?-1666.	1655 (1655)	Wing S5100; Thomason E1463_3; ESTC R203641	126,003	320

to him by the grand Sophies of the Epicureans and Stoicks then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sower of words a babler Act. 17. 18. Would it not seem a strange opinion if one should assert that he who lackies it before the chariot is a better man then he that rides in it that he who lives in a Wildernesse meanly clad and faring hardly is more happy then they that are in Kings houses and weare soft raiment that he who is poore and is bid to sit at the footstoole is more worthy then he that hath the chiefest place given unto him in the Assembly And can it sound lesse strange in the eares of the world that the most despicable condition of a believer is far above the happiness of him that hath all the honors and delights that the earth can yield flowing in upon him and meeting in him as so many lines in one point I shall therfore endeavour to clear the truth of this inference so fully as that it may serve to support and comfort afflicted Christians under all their pressures so as not to complain because they are in their extremities more happy then the best worlding in his delights And that it may likewise provoke those who have made it their designe to be rather great then good to bethink themselves of their folly and to acknowledge that there is no tenure like an interest in the Covenant and promises and that there is no happinesse like to the happinesse of a beleever which hath its foundation laid in grace and not in greatnesse To this end let us in a few particulars compare or weigh as in a balance the worst of a beleevers estate with the best of a worldly but yet a wicked mans estate and we shall quickly see that the advantage will lie on that part of the skale in which the beleever stands and not on the other SECT 1. First a believer haply is in the world in no better condition then a stranger that hath little or no interest in its enfranchisements priviledges and immunities which others daily finde the sweet of in the many benefits that they enjoy He is frowned upon when others are courted and smiled upon by those that have honour s and preferments in their power to bestow He lives like Israel in Egypt under hard pressures when others rule and reigne as Lords He is friendlesse and findes none either to pity his wrongs or to do him the least right To his words to his sighs he finds a deaf and regardlesse ear continually turned when others have the Law open where they may implead their adversaries and have friends that are willing to countenance them and ready to help them Can he then that wants all these things be more happy then he who enjoyes them Yes for though a believer be a stranger here below yet he is a Citizen of the new Jerusalem which is above to which every worldly man is a forreigner Ephes 2. 12. And from thence he that bends his brow upon the wicked beholds him with love Ps 11. 7. Though he be the worlds bond-man yet he is the Lords free-man 1 Cor. 7. 22. Though here he be friendlesse yet what near and familiar relations have the whole blessed Trinity been pleased to take upon them and to make known themselves by unto him God as a Father Christ as a Brother and the holy Spirit as a Comforter All whom the men of the world can call by no such titles Though here his supplications and his tears avail not yet in heaven his prayers are registred and his teares are botled SECT 2. Secondly a Believer as he is a stranger so also may he be afflicted with want having little or nothing in possession to relieve his necessities He may want cloathing for his back and food for his belly He may have onely torum itr amineum cibos graminoes straw for his bed grasse and herbs for his meat when others sleep upon soft down and ●are doliciously every day He haply hath scarce water to quench his thirst when others have variety of choice wines to please and delight their palates All this and much more is acknowledged to be the lot and portion of many Christians such of whom the world is not worthy But yet let us view their condition so as to compare it with the men of the world whose bellies are filled with hid treasure and we shall quickly see that a true judgement and estimate being made of both that the thornes of the one will smell sweeter then the roses of the other his necessities will be more desirable then their fulnesse because wants sanctified are better then unsanctified enjoyments All their morsels are rolled up in the filth of their sin and in the bitternesse of Gods malediction and all his wants are both sweetened and supplied with the comforts of Gods promises Though he hath nothing for the present yet he is rich in hopes Though he have nothing in possession yet he hath an inheritance a Kingdome a Crown in reversion They have all their good things in this life and he hath his reserved for the other Though he have no food for his body yet he hath Manna for his soul He hath an hungry body and they a starved soul Though he have here scarce a place to lay his head on yet is there roome reserved for him in Abraham's bosome where he shall for ever dwell in joy when others lie down in sorrow Isa 50. 10. Though his body be as a parched wildernesse for thirst yet his soul is as a watred garden Out of his belly flow rivers of living water John 7. 38. We may truly say of a beleever what Paul speaks of himself though he was poor yet he had enough to make many rich though he had nothing yet he possessed all things Fideli homini totus mundus divitiarum est infideli autem nec obolus To a Christian all the world is his riches to an unbeliever not a doit of it saith Prosper There is no creature which doth not owe an homage unto him and shall certainly pay it if his necessities do require it The heavens shall heare the earth and the earth shall hear the corne and the wine and the oyle in answer to Jezreel ' s prayers Hos 2. 21 22. What is at further distance then the heavens and so more unlikely to hear then heavens What creature more dull then earth and so more unmeet to be affected and moved with a cry And yet both the heavens and the earth shall not be deaf to Jezreel's prayers but shall fulfill their desires and supply their wants SECT 3. Thirdly a beleever is not onely exercised with the pressing evils of want poverty but he oftentimes lies under the sore burthen of reproach and obloquie which to an ingenuous spirit is more bitter then death itself He is the common mark to which all the sharp arrows of mens tongues are directed He is the onely person

part of man and by its creation fitted for communion with an infinite good When saith Plutarch did Epicurus cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fed with so much joy and delight as Archimedes in his Mathematical contemplations did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found And when did both they or the whole sect of Epicures and Philosophers in the enjoyment of their sensual and intellectual pleasures crie out with such strong ravishments of soul they had either fed or found as a beleever doth when he hath tasted and found the goodnesse of God in one promise Listen but a little and you shall heare in how loud and patheticall a tone David expresseth himself when he had but tasted these divine consolations Whom have I in heaven but thee and there is none upon earth that I desire beside thee My flesh and my heart faileth but God is the strength of my heart and my portion for ever Psal 73. 25 26. And Bellarmine tels of a pious old man that was wont to rise from prayer with these words alwayes in his mouth Claudimini oculi mei claudimini nihil enim pulchrius jam videbitis Be shut be shut O mine eyes for now ye shall never see any thing more desirable 3. Sure Thirdly the comforts of the promises are abiding and sure mercies Act. 13. 34. such which are the crystal streames of a living fountaine and not the impure overflowings of an unruly torrent which sometimes with its swellings puts the traveller in feare of his life and at other times shames his expectations of being refreshed by it Job 6. 15. Geographers in their description of America report that in Peru there is a river called the Diurnal or day-river because it runs with a great current in the day but is wholly drie at night which is occasioned as they say by the heat of the sun that in the day-time melts the snow that lies on the mountaines thereabouts but when the Sunne goes down and the cold night approacheth the snow congealeth which only fed it and the channel is quite dried up Not much unlike this river are all wordly contentments which are onely day-comforts but not night-comforts In the sun-shine of peace and prosperity they flow with some pleasing streames but in the night season of affliction they vanish and come to nothing Then the rich man as Cyprian saith vigilat in plumâ suspirat licèt bibat gemmas lyes restlesse upon a bed of downe and fetcheth deep groans though he drink pearles and Saphires But it is farre otherwise with the promises whose streames of comfort in the time of trouble do usually run most plentifully and refresh most powerfully the weary and afflicted soul so as to preserve it from dying and fainting away under the pressure of any evil This was it which made Hezekiah under a sentence of death to revive and to cry out O Lord by these things men live and in all these things is the life of my spirit Isa 38. 16. But if at any time these divine consolations do runne in a more shallow and spare channel and vary from their wonted fulnesse yet do they never prove like waters that faile or streames that are quite dried up A beleever may at sometime be drawn low but he can never be drawn drie while Christ is a full fountaine faith will never be an empty conduit-pipe His comforts may be like the Widows oyle in the cruse where onely a little remaines 1 King 17. 12. but never like the water in Hagars bottle that was quite spent Gen. 21. 15. The widow thought her store of meale and oyle to be brought to so low an ebbe as that it would serve but for one cake which two sticks would be fuel enough to bake and then both she and her son must expect to die but then the Lord did put forth his power though not in making the oile and meale to overflow to the feeding of others therewith but in keeping it from wasting so as to be a constant supply unto her and the Prophets necessities in the extremity of the famine The like apprehensions have the dear and beloved ones of God frequently in their afflictions and temptations which befall them they think they have scarce faith enough to last one day more scarce strength enough for one prayer more scarce courage enough for one conflict more and then they and their hopes must die and give up the ghost for ever But in the midst of all these feares and misgivings which arise from their hearts there issueth out such a measure of comfort from the promises which if it gives not deliverance from their temptations doth effect their preservation in them if it overflow not to make them glad it failes not to make them patient and to wait till God send forth judgement unto victory Mat. 12. 20. 4. Universal Fourthly the comforts of the promises are universal such as agree with every estate and suite every malady they are the strong mans meate and the sick mans cordial the condemned sinners pardon and the justified persons evidence but the best of the worlds comforts are only applicable to some particular conditions and serve as salves for some few sores Riches are a remedy against the pressing evils of want and poverty but they cannot purchase ease to the pained Armour of proof is a defence against the sword and bullet but can no way serve to keep off the stings of piercing cares oiles and balsames are useful for bruises and broken bones but they are needlesse to an hungry man that seeks not after medicines but food As the hurting power in creatures is stinted and bounded fire can burne but not drown water can drown but not wound serpents and vipers can put forth a poisonful sting but cannot like beasts of prey teare and rend in pieces so the faculty of doing good which is in any creature is confined to a narrow scantling and reacheth no further then the supply of some particular defect but the comforts and vertue of the promises are in their operations and efficacy of an unlimited extent they flow immediately from the Father of mercies and God of all comfort 2 Cor. 1. 3. and are therefore meet to revive and establish how disconsolate in any kinde whatsoever the condition of a beleever be In the multitude of my thoughts within me thy comforts delight my soul saith holy David Psal 94. 19. When disquieting thoughts did swarme within his breast as thick as motes in the Sun-beames and did continually ascend like sparkes from a flaming furnace which the Crown upon his head could not charme which the Scepter in his hand could not allay which the delights and pleasures of his Court could not sweeten then did the comforts of God in his promises as so many fresh springs in the midst of all his estuations both glad and calme his unquiet and perplexed spirit One sunne when overcast with thick clouds which threaten to blot it out of

To expect to dye comfortably and not to live holily is as vaine as for a man to look for stars on earth and trees in heaven To waste the oile of grace and yet to think to be anointed with the oile of gladnesse is the fruit of presumption and not of faith When servants idle out the light that their Masters give them to work by they may well conclude that they must go to bed in the dark And so when Christians do neglect in the day of their life to work out their salvation with fear and trembling it is no wonder if in the night of death they want the light of comfort and have a dark exit out of the world The third Proposition is that the improvement of the promises and the diligent use of all meanes to make our calling and election sure is not onely the ordinary and regular way but doth usually procure comfort in death unlesse it be in foure particular cases First when sicknesses and distempers are violent so as to interrupt and suspend the use of reason it must needs be that thereby also the comforts of grace be so farre eclipsed as to be like starres in a cloudy night which though they be not blotted out of their orbe yet do not shine Who can expect that an untuned instrument should ever make a melodious harmony no more can any man rationally conceive that when the frame of nature is out of order and the organs of the body wholly indisposed to the acts of reason that then the comforts of the Spirit should appeare in their beauty and lustre Now that God oft-times puts a period unto the lives of his dearest children by such diseases cannot be denied For Solomon tells us that All things come alike unto all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not Eccles 9. 2. Secondly when temptations and assaults from Satan are like vehement windes which shake the tree though they do not overturn it A man who hath a fair estate of lands may by vexatious suites be so put to try his title as that he may take little pleasure in the revenues and profits issuing from them and so a believer in his combating and wrestling with temptations may so far be disquieted as that though he question not his condition he may yet enjoy lesse satisfaction and present delight in his evidences and assurance then formerly he had Thus Paul after his rapture into the third heaven 1 Cor. 12. 2. was buffeted by a messenger of Satan whereby he was not onely kept from being exalted above measure but also interrupted in the enjoyment of those choice comforts and contemplations which such revelations might minister unto him as may appear by his frequency and importunity in prayer to God to be delivered from this sad conflict ver 8. Thirdly when Christians have intermitted that wonted care and circumspection to preserve their peace and communion with God which formerly they used When they have been more forgetful of God and lesse delighted with his presence then before they were When they have suffered the world to steal away their thoughts and affections from heaven and through a distempered appetite relish more their daily bread then the spiritual Manna When they grow regardlesse of Christs voice and open not their hearts to him who seeks and entreates an admittance then it is no wonder if their Sun set in a cloud and that the horrour of a sad darknesse do take hold upon them that then like the Spouse in the Canticles they complaine that their Beloved hath withdrawn himself and is gone that they seek him but cannot finde him that they call him by all his blessed and gracious names and yet he answereth not Cant. 5. 8. Fourthly When their graces and also their comforts have been already fully manifested both to themselves and others in the time of their life God may in the approaches of death for sundry reasons best known unto himself withdraw his comfortable presence and not fill their souls with those exultations of joy and peace which others might expect to be mingled with their last agonies and expirations in death so as that they should be carried up to heaven in the light of a glorious Plerophory like to the. Angel which ascended in the flame of Man●ahs sacrifice Judges 13. 20. God may do it First to trie and manifest the strength of their faith that though their feelings are not strong yet their faith is not weak that though they see not the crown of blisse and immortality hovering as it were over them and ready to fall upon their heads they yet beleeve that it is laid up for them and that they shall ere long see it and enjoy it together Such faith highly glorifies God and in some respects gives more honour unto him then Assurance which hath a kinde of sense joyned with it That like Thomas sees and beleeves but this sees not and yet beleeves that what God hath promised he will perform Secondly God may do it that others may learn that comforts and manifestations of love in death are not so necessary as grace and therefore not to be dismaied and dejected in their thoughts concerning themselves if they finde not such overflowings of joy and prelibations of heaven it self as some others have had in the time of death All believers though they are heires of the same Kingdome yet have not the same abundant entrance ministred unto them To some the passage is like the going upon a clear and chrystal stream which hath flowery and aromatical bancks on each side of it to others it is like a calme and quiet sea on which as the fluctuations and tossings are few or none so the gales that carry them to the Port are not strong and quick As their temptations are not great so neither are their comforts glorious Thirdly God may do it in judgement to others that such who have known and seen the light of holinesse shining in their lives and yet have not in the least been advantaged by it should not get the least good by their deaths As they have not profited by their graces so neither will he let them be edified by their comforts Carnal men are oft-times more ready to observe the dying of holy persons then their lives because that then they conceive it may be seen what reality there is in that profession which they have made of having communion with God of enjoying his peculiar presence in a differing manner from the world Now they think it will appear whether their faith be any thing beyond a phancy whether their joyes be such as death will not cast a dampe upon as well as upon the delights and pleasures of the world And when their curiosity is unsatisfied in what they expected then they spare not to censure them as deceivers both of themselves and