compleat In these words we have first the vicissitude of Pauls outward condition Four Points observable in the words at one time he abounds at another he is abased At one time he is full at another he suffers need 2. The sweet and gracious composure of his spirit expressed in two singular acts The first is his contentation of minde in all conditions In whatsoever estate I am saith he I am therewith content The latter is his prudent and pertinent comportment with his present condition I know both how to be abased and how to abound 3. The way how he attained this Contentation of minde I have learned saith he I am instructed This he learned not at the feet of Gamaliel but in the School of Jesus Christ who at the first initiation of his Disciples teacheth them by word example and by the powerfull operation of his spirit inclining them to the lesson to deny themselves to take up their crosse and follow him 4. The sole Authour of all the strength and ability he had either for doing or suffering the good-will of God I can do all things saith he through Christ that strengtheneth me From the first particular the variety and vicissitude of his outward condition at one time he abounds at another time he is a based and suffers need we observe this Doctrine The dear children of God in their outward condition are subject to many changes At one time they are in prosperity Doct. at another in adversity at one time cried up and highly honoured in the world at another time cried down and abased Job a man fearing God and eschewing evil was the richest man in the East to day but on the morrow the poorest and most distressed of all men in the whole earth in his time in great honour and reputation at one time Job 29.8 The young men saw me and hid themselves like School-boys out of an awfull respect to their School-master And the aged arose and stood up when they heard him they blessed him and gave an honourable testimony to him by approving and commending what he had spoken but at another time not only is he misprised and neglected but derided by the younger and baser sort of the people Job 30.1 Joseph at one time in great esteem and credit with Potiphar None greater in the house then he at another time disgraced and without any just cause cast into prison Gen. 39.8 9 20. Moses for the space of fourty years was in great honour at Pharachs Court but afterward was forced to fly with his life in his hand to Midian and keep sheep there other fourty years David a man according to Gods heart at one time in great prosperity and credit at Sauls Court and greatly beloved 1 Sam. 16.21 at another time in great adversity and perplexity he who before in a sudden fit of Court-favour was sought out and brought from his Father to the King in a more violent fit of spight and malice was chased from Court and hunted as a Partridge in the wildernesse 1 Sam. 26.26 Jehoshaphat a man of an upright heart at one time in great prosperity and had rest from all his enemies 2 Chro. 17.10 at another time a great change whereas in former times other Kingdomes round about feared him now the fear of them falleth upon him 2 Chron. 20.12 Paul at one time abounded and by a divine dispensation is loaded with such things as were necessary for him Act. 28.10 at another time he is in great adversity Thrice he suffered shipwrack in perils of robbers and in many other troubles 2 Cor. 11. he was in esteem at Lystra far contrary to his desire and in the same place was he disgraced contrary to his deservings Act. 14. such was his zeal to the honour of God he was more grieved with their blasphemous honouring then with their malicious disgracing of him The Reasons wherefore the Lord our God without any change in the purpose of his love Reasons in his wisedome worketh such changes in the condition of his own dear children are 1. 1. Changes make men fear God For their Instruction By such changes the Lord instructs his children to fear him It is said of the wicked Psa 55.19 They have not changes and therefore they fear not God because Sentence against their evil works is not executed speedily therefore their heart is fully set in them to do evil But by great changes from prosperity into adversity the children of God learn to fear God and eschew evil Ezr. 9.13 After all that is come upon us for our evil deeds and for our great trespasse seeing our God hath punished us lesse then our iniquities deserve Should we again break thy Commandments Hos 3.4 5. The children of Israel shall abide many daies without a King and without a Prince and without a Sacrifice Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse in the latter daies Here was a great change the people of Israel was sometime the praise of the earth for good policy both civill and ecclesiasticall but here a great change and desolation they have neither a King nor face of a Church God in his gracious and wise dispensation sendeth these changes in their outward condition that he may thereby work a change in their hearts and practice in after times that they may repent of their former evil doings and fear the Lord their God from generation to generation who shall hear of such fearfull changes and shall serve the Lord with fear the Lord sends changes to teach them where they should seek solid content and happinesse even in God himself who is alsufficient and without any shadow of change If our estate were alwaies prosperous in this world we would rest on it and say as Peter lifted up in the mountain Mat. 17. It is good to be here yea like beasts in fat pastures we would eat and lie down upon them Therefore the Lord sends a change and teacheth us to seek hearts rest in God alone Hos 2.6 I will hedge up thy way with thorns and make a wall that she shall not finde her paths She shall follow after her Lovers but shall not overtake them Then shall she say I will go and return to my first husband for then was it better with me then now 2. 2. By changes men are chastised for sins against mercies God doth it for their correction to chastise them for sinning against their father in a time of prosperity Solomon was in great peace and prosperity but when he sinned and to please his strange wives displeased the Lord his God by authorizing and countenancing a false and idolatrous worship God sent a change and stirred up against him one adversary after another 1 King 11.14 23. Ezechias was in health and prosperity after the time he had been dangerously sick yet for his ingratitude the Lord sent a change and
that estate he desires to be freed from Answ 1. Answ It is against nature that any man should have contentment in affliction barely considered as affliction for nature cannot be content with any thing hurtfull to it but a renewed man is content in it as an act of his Fathers will and as a means of his spiritual good even as a sick Patient hath no contentment in the bitter potion of medicine as it is simply a bitter potion but yet he is content with it as an order from his skilful Physitian and as a means of his better health 2. He may both desire and also use the lawful means to be freed Ezechias both praied and also applied the Fig to the boyl 2 King 20. But our desires must be ever with a submission to Gods will As our Lord contented with his Fathers will praied If it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Impatient and masterful desires of deliverance in a time of trouble cannot consist with true contentment but humble and submitting desires consist very well with it To God the sole Authour of true contentment Father Son and holy Ghost be all praise Amen The second act of the composure of his Spirit in all conditions of life is manifested in his solid and equal carriage I know both how to be abased and how to abound The sound beleever is not carried here and there like a willow with the contrary windes of prosperity and adversity Doct. The sound beleever in all estates is unmoveable but he remains unmoved as an Oak he is not up and down He is not like churlish Nabal in his prosperity and jollity despising his betters and in his adversity dejected with pusillanimity and dead like a stone 1 Sam. 25. But he is of a prudent solid and equal temper of spirit 1 Cor. 7.30 They that weep as though they weep not and they that rejoyce as though they rejoyce not The Children of God will not in a dissembling way counterfeit with their tongues and eyes with sorrow for publick calamities as cruell Ishmael the Sonne of Nethaniah did and yet have malice and revenge boyling in their hearts Jer. 41.6 Neither will they as the Pharisees disfigure their faces when there is no sorrow in their hearts Matth. 6. But they carry the variety of their condition in such a mystery of moderation that beholders cannot reade their condition in their countenance or outward behaviour This is that Christian moderation which the Apostle requires Phil. 4.5 Let your moderation be known to all men when we so moderate our affections in all occurrences that they exceed not Our joy in prosperity we moderate by the grace of humility Our sorrow in adversity by Christian Fortitude and Faith in God Psa 27.19 I had fainted unlesse I had beleeved to see the goodnesse of God in the Land of the living In the midst of all their worldly troubles their heart rejoyceth in God and in the midst of outward wants they enjoy the allsufficient God This inward joy moderates their outward griefs 2 Cor. 6.10 As sorrowfull yet alwaies rejoycing as having nothing and yet possessing all things for a beleever enjoys God who is all in all to him The Reasons of this Doctrine Reasons of a Christians equal carriage in all conditions That a sound beleever is of a solid and equal carriage in all conditions are 1. Because God puts his fear in the hearts of his own children Jer. 32.40 and fear to offend God by abuse of prosperity keeps the heart humble and stable he considers that a plentifull condition hath been a snare to many and therefore he rejoyceth in trembling he walks softly and circumspectly like a man in the midst of snares so also in adversity the fear of God moderates his grief that it exceeds not to impatience and unbelief he feareth the displeasure of God according to that Heb. 10.38 If any man draw back to wit by unbelief my soul shall have no pleasure in him 2. Faith keeps the heart in a solid and equal temper in a time of worldly prosperity faith looks to things eternal reserved in heaven for us this makes us have humble thought of those flying shadowes of worldly pleasures in comparison of that substance of glory that endures for ever faith also in adversity quiets and settles our spirits when we beleeve that our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory 2 Cor. 4.17 fear and faith are to the soul as ballast and sails to the ship the one keeps it from being overcarried in the top of the wave and the other from being swallowed up in the gulph between the waves so the fear of God keeps the heart of a beleever from being overturned by strong temptations in the top of his prosperity and assurance of faith like a main sayl carries the heart through the deeps of afflictions and keeps it from being overwhelmed This Doctrine serveth for reprehension of two sorts of people Vse 1 Reproof to such as know not how 1. To abound 1. Of such as know not how to abound How many are there that cannot carry the cup of prosperity even their pride is intollerable they trust in their wealth and boast themselves in the multitude of their riches Psal 49.6 Some abuse their prosperity to riot and excesse feeding themselves without fear of God that covereth their table Jude v. 12. Jam. 5.5 weep ye rich men ye have lived in pleasure on the earth and been wanton this is the worst sort of ingratitude to render to our God evil for his goodnesse like Jeshurun that waxed fat and kicked against his feeder Deut. 32.15 Some make not a right use of their plenty for a supply to the indigent Jam. 5.2 3. How lye rich men your gold and silver is kankered and the rust of them shall be a witnesse against you Some saucily despise those that are in adversity like Nabal in a festivall day 1 Sam. 25.10 Who is David there be many servants that now adayes break away from their masters c. they will give evil words but do no good works And others are insolent oppressors of the poor Prov. 22.7 The rich ruleth over the poor and the borrower is servant to the lender he abuseth that to make it a burden which should be an ease and relief The mercies of the wicked are cruel Prov. 12.10 2. Of such as know not how to be abased 2. To be abased but miscarry in á day of adversity some are stupid and senselesse of the Lords visitation Isa 42.25 He hath poured upon Israel the fury of his anger and the strength of battell and it hath set him on fire round about and it burned him yet he laid it not to heart Some are in the other extream they faint in the day of adversity if riches decrease they droop like thin feathered
of contentment to them in all their labours and difficulties So the full assurance of hope we have of that port of eternal salvation of that harvest of full joy and of that Crown of immortal glory is and shall be a ground of contentment in tempestuous times in our seed time of tears in our warfare against terrours within and fightings without Faithfull is he who hath promised Psal 34.19 Many are the afflictions of the righteous but the Lord delivereth him out of them all Joh. 16.20 Verily verily I say unto you that ye shall weep and lament but the world shall rejoyce and ye shall be sorrowfull but your sorrow shall be turned into joy As in the time of affliction thou findest this true in thy experience which thy Lord foretold so it is ground contentment in such a time that thy Lord hath foretold also of a comfortable issue The sick Patient in the time of his pain while the medicine is a working being forewarned of it by the Physitian hath some contentment and comfort in the hope of the good of it in his after health foretold him also by his Physitian So thou maist be assured as thou findest the experience of sorrow by thy Lord so thou shalt also finde the experience of joy for the same faithful Lord hath foretold both 2. 2. By the example of Christ We learn contentment and submission of spirit from our Lord Jesus Christ who in his lowest condition rested content with his Fathers will Samaria refused to entertain him James and John was highly discontent and breathed nothing but fire against Samaria yet our meek Lord rebuked them and said Ye know not what manner of spirit ye are of Luke 9.53 54 55. In thy bodily wants learn contentment from him when he was hungry and none ministred unto him The devil tempted him to discontent and murmuring Mat. 4.3 If thou be the Son of God command that these stones be made bread Our Lord answered It is written man should not live by bread alone but by every word that proceedeth out of the mouth of God He that at first by his powerful word gave life to the creature can if it so please him by that word preserve life When such means fail yet learn from thy Lord to submit to the will of God and to trust in his power that is not limited to ordinary means In his thirst they gave him gall whereas others at their death got wine to make them forget their pain yet he was content he did not complain of them to God but in great calmnesse of spirit and eminency of love praied to the Father for them Father forgive them for they know not what they are doing He renders wine for their gall yea though all thy life time thou shouldst live in poverty yet look to Christ and be content for he was poor in his birth poor in his life and at his death he was stript of his garments 2. When thou sufferest in thy Name learn contentment from his example 1 Pet. 2.21 Christ also suffered for us leaving us an example that we should follow his steps who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously When in speaking the truth thou art contradicted by proud and contentious men who call thee ignorant or a lyar be patient and look to thy Lord who was the way the verity and the life yet was a sign of contradiction Luk. 2.34 And when thy heart begins through discontent at the hard speeches of the world against thee to faint within thee then consider thy Lord that endured such contradiction of sinners against himself lest ye be wearied and faint in your mindes Heb. 12.3 When thou art traduced by malicious detracters be patient and content look to thy Lord who was without all spot and blame and yet was traduced as a man gluttonous and a wine-bibber a friend of Publicans and sinners Mat. 11.19 a deceiver of the people Joh. 7.12 Mat. 27.63 and a complier with that arch malignant spirit Mat. 12.24 The Servant should be content when he is no worse yea not so evil entreated as his Lord and Master when thou art affronted and mocked to thy face by insolent enemies insulting on thy misery be content and look to thy Lord who was as a sheep dumb before her shearer he was affronted with a Scepter of reed put into his hand with a tormenting crown of thorns on his head they mocked him by bowing the knee wagging the head and upbraided him with cruell mockings Luk. 23.5 when thou sufferest injury in thy person at the hands of cruell and insolent men yet be content and submit to the will of God who takes off the collar of restraint from their tongues and hands Look to thy Lord blinde-folded spitted on buffeted scourged and crucified between two theeves If they do these things in a green tree what shall be done in the dry Luk. 23.31 3. By the Spirit of Christ by 1. Inlightning 3. We learn this lesson of contentment by the Spirit of Christ who teacheth us by enlightening the understanding with faith to perceive and discern the unsearchable riches of Christ Then as this sight makes the beleever have low thoughts of the best things in this present world and to count them but losse and dung in comparison of the excellent knowledge of Jesus Christ Phil. 3.8 So it makes him rest content in all his sufferings and to think them light in comparison of that glory hid with Christ in God which will be revealed to us at the second coming of Jesus Christ Rom. 8.18 I reckon saith the Apostle that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 2. 2. By sealing The Spirit of Christ worketh this contentment in us by Obsignation and Sealing us after we have beleeved Eph. 1.13 24. In whom also after ye have beleeved ye were sealed with that holy Spirit of promise which is the earnest of our Inheritance until the redemption of the purchased possession unto the praise of his glory The Spirit seals to the beleever two great priviledges 1. His Adoption Rom. 8.16 The Spirit beareth witnesse to our spirits that we are the children of God 2. The other is our right in Christ to the heavenly inheritance and our future possession the assurance of our adoption makes us content to drink of the cup of affliction given to us by our heavenly Father and in a like though no waies equal frame of a submisse spirit we say as our Lord the beloved Son of the Father said both for satisfaction in our behalf and for an example of submission to us Job 18.11 Shall I not drink of the cup which my Father hath given me to drink The assurance of our Inheritance makes us content in this time of our minority to be under the rod some earnest penny
that betwixt the husband and the wife Eph. 5.23 the Believer is espoused to Jesus Christ by Faith we give our consent to him when we say with heart and mouth as the Spouse Cant. 2.16 My beloved is mine and I am his It is the duty of the husband to use his utmost endeavours for protecting his wife from perishing David took no rest until he had rescued his wives out of the hands of his and their enemies 1 Sam. 30. But our Lord and husband Iesus Christ surpasseth all men both in affection and power for the protecting of his Spouse Therefore one espoused into him cannot fall away finally for the relation is perpetual he is a Lord and husband for ever of his Spouse To wit the Church of Believers Obj. Obj. Although this or that person once espoused to Christ may fall away finally yet Christ hath a Spouse still to wit other Believers who persevere Answ Answ The Spouse of Christ is made up of so many individual persons and if those one after another may perish then were it possible that the whole might perish for the whole subsists and is preserved in the particulars and so it were possible that the Lord Jesus Christ might be a King without Subjects a Shepheard without a flock a Head without a body and a Husband without a Spouse Obj. Obj. It is true so long as a soul remains espoused to Christ it cannot perish but when men divorce themselves from Christ by unducifulness and impudent lewdness in sinning they are no more his Spouse Answ Answ 1 1. A soul once espoused to him is never divorced from him It is true in that great day there will be a separation of hypocrites who gave their names but not their hearts to him Then will the Lord say to them depart from me It will not be a divorce but a nulling of their counterfeit communion with Christ Then will he declare there was never a consummate marriage betwixt him and them No union nor communion in the Spirit Then will our Lord disclaim them before man and Angel saying I never knew you Math. 7.23 he never knew them so that he approved them for his own people But a soul receiving Christ by Faith and once united to him will never be separate from him Rom. 8.35 Whosh all separate us from the love of Christ c. 2. Our Lord and Husband keepeth the heart of his Spouse in a dutiful affection to himself If a husband were able to restrain the affection of his wife from strange lovers he doubtless would and should do it that in so doing he might prevent all cause of divorce but our Lord hath promised in the Covenant of Grace to over-aw our hearts by his fear that we turn not away in our hearts from him after strange lovers Jer. 32.40 I will put my fear in their hearts that they shall not depart from me 3. It is true the sins and gross failings of regenerate men do for a time interrupt a communion in the sense and comfort of our Lords love and of their own peace and joy Then their Lord and husband frowns upon them withdraws the light and comfort of his countenance as an husband greatly displeased with his wife doth estrange himself for a time from her So the Lord hides his face for a time from them yet their sins do not turn off his heart from them Psal 89.32 33. I will visit their transgression with the rod nevertheless my loving kindness will I not take utterly from him yea he invites them to repent and notwithstanding their soul miscariages he promiseth to receive them Ier. 3.1 Thou hast plaid the harlot with many lovers yet return to me again saith the Lord. The fourth Reason is taken from the efficacy of Christs Prayer and the gracious acceptance it had alwayes with God Reas 4 The efficacy of Christs Prayer in the behalf of Believers Those for whom our Lord did pray that they might persevere to the end such do certainly persevere because the Father heareth him alwayes Iohn 11.42 But our Lord prayed for perseverance to Believers Iohn 17.15 I pray that thou shouldest keep them from the evil of the world For this he prayed not only in the behalf of the Apostles but also for all who should believe in his Name Ioh. 17.20 The fifth Reason is taken from that inviolable conjunction of the links in that golden chain of salvation Reason 5 The links of the chain of salvation inviolable Rom. 8.30 Whom he called he justified and whom he justified them he also glorified from hence we have this reason Those whom God will glorifie in heaven do certainly persevere to the end such as are once justified will be glorified for the Apostle to declare the certainty hereof expresseth it in the time past saying he hath gloriâ—ed as the like expression of a thing certain is found 1 Ioh. 3.14 We have passed from death to life because we love the brethren The sixth Reason is grounded on the Believers victory over the world he that overcometh the world Reas 6 falleth not away from the state of Grace because he could not fall away except he were overcome by temptations in the world But a regenerate man overcometh the world Rom. 8.37 1 Ioh. 5.4 It is a ridiculous exception to say the regenerate man is not overcome of the world so long as he is a Believer for that were asmuch as to say whosoever is born of God is not overcome of the world so long as he is not overcome which were a Tautologie If a Believer could become an Unbeliever by the prevalent temptations of Sathan from the world then should he be overcome of the world contrary to that assertion of the Apostle 1 Ioh. 5.4 This is the victory that overcometh the world even our Faith It is true Tertullian as Tertullian saith the renewed man is subject to many infalls of temptations from the world and to daily out-fall from indwelling corruption yet in the end the Believer in the strength of our Lords Grace doth prevail Rom. 8.37 In all these things we are more then Conquerours through him that loved us The seventh and last Reason is taken from that inseparable connexion betwixt adoption Reas 7 Adoption and the inheritance inseperable and the heavenly inheritance Those who are designed heirs of eternal life do persevere in Grace to the end But so it is that regenerate men being adopted Sons to God are designed heirs of eternal life Rom. 8.17 Gal. 4.17 If a Son then an heir of God through Christ Obj. Obj. It is true say some so long as they remain Sons they have a right to the inheritance but they may fall from the estate of Adoption and so be disinherited Answ 1. That one who is once a Son may afterward fall from the estate of Adoption Answ 1 is expresly contrary to that of our Lord Ioh. 8.35 The Son abideth in the house for ever But if he
admonition to put us in mind to be moderate and sober in spirit in the use of things worldly Man is subject to a necessity of dying therefore set not your hearts too much upon those things ye must sometimes leave 1 Cor. 7.31 Vse the world as not abusing it we abuse it and it abuseth and abaseth us when we make it Master of our affections then make we the earth our heaven and happiness and by so doing the world draweth away the heart from true happiness The Apostle telleth us the fashion of this world passeth away like a Stage-play as the word imports within the space of an 100. years if the world endure so long new Actors and Players will come upon the Stage One generation goeth and another cometh like some going to the common market others who have made either a good or evil bargain coming from it you would think that Son foolish and evil-advised who being sent by his Father to travel for a short time in a strange countrey should marry there without his Fathers consent in a place which he must leave and he knoweth not how soon his father may send for him and reckon with him for misdemeanors abroad and shall we be so foolish and unadvised as to espouse our hearts to the world For who can tell how soon the Lord may send his messenger death for us and sentence us with an eternal divorce because our hearts went a whoring from him after strange lovers 2. Be not proud of any thing enjoyed Let us not be proud of any thing we enjoy in this present world Thou canst not tell how short a time thou maist enjoy it It is both vanity and folly to be proud of a borrowed cloak thou canst not tell how soon it may be sent for and thou divested of it The Romans of old did put a Sergeant in the triumphal Chariot to keep the triumphing Conqueror amidst all his triumph within the bounds of moderation and sobriety of spirit by crying to him Memento te esse mortalem Remember thou art a mortal man Philip of Macedon directed his Page every morning to call at his chamber door with this morning salutation Memento mori Remember death Thoughts of mortality in the morning keeps our spirits sober all day long Tamberlane that great captain and conqueror caused a winding sheet to be carried in his march before him the displaying of deaths banner made him sober minded amidst all his warlike and victorious banners it is well known some Jews of the greater and better sort had their sepulchers in their gardens that in the midst of their pleasures they might be mindful of death The thoughts of it were as water to their wine for preserving them from surfeit and drunkenness with worldly cares and pleasures This doctrine serveth for exhortation Vse 4 seeing sin hath brought on man a necessary subjection unto death Be preparing for our change it is the wisdom and duty of every person to be preparing for their change this is a duty required both of young and old The Preacher giveth the same counsel to young men Eccles 12.1 Remember thy Creator in the days of thy youth and his reason is taken from deaths insensible and yet most certain approach because the time is coming when the marrow of the back-bone which joyns all the members to the head and one to another as a silver cord will be loosed The heart that is like a golden bowl from which all the parts of the body drink in the vital spirits will be broken And the head that is like a wheel eminent and conspicuous above other members as the wheel is above the cistern it will be broken and laid in the dust Although thou be young yet remember the day of death comes on apace No sooner begin we to live but so soon begin we to die Our life is in a continual flux and sometime it will run out The serious fore-thought of this change will be a mean to mortifie youthful lusts This will make sin die in thee before thy self die and thy life will be most comfortable after thy dying to sin from thenceforth Christ liveth in thee Gal. 2.20 and he comforteth and reviveth the heart where he dwelleth and liveth Isa 57.15 If the young should prepare for their change what should those do who are of riper years and by course of nature neerer to the end of their journey should not such prepare for their removal as Job did Job 14.14 All the days of my appointed time will I wait Motives till my change come Consider 1. The necessity of death is inevitable it is appointed for all to die Heb. 9.27 Nothing earthy can exempt thee not thy riches the rich Glutton died Not thy honour Kings are laid in the dust Not thy wisdom Solomon died against it nor might nor strength wil guard thee Great Commanders have been arrested and hurried to deaths prison in the head of their armies yea grace will not exempt thee Abraham the believing Patriarchs died 2. Consider the circumstances of time place and manner are all most uncertain One said truly we all come into the world one way but we go out of it a thousand divers ways Therefore thou shouldst be preparing at all times for thou knowest not at what hour of the day or watch of the night death may come upon thee as a thief Did not death and destruction come upon the old world when they were most secure Mat. 24.38 And upon the rich man at the time he had most rest and plenty of provision for many days Luke 12.18 Therefore number to thy self not years but days and count every day as thy last day Psal 90.12 So teach us to number our days that we may apply our hearts unto wisdom and is not this a special point of wisdom to foresee the plague and hide our selves under the shadow of Christ and the merit of his death from the curse of death Prov. 22.3 A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished yea the Heathen Poet could say Think every day thy last day in all places guard thy heart and be preparing for death at home and abroad thou mayst go out of thy house in good health in the morning but return home sick and die before the evening 2 King 4.18 Old Eli went out in good health in the morning but dyed before the evening 1 Sam 4.18 How to prepare for death Object But how shall I be prepared for death Answ 1. Labour for repentance and reconciliation with God be reconciled with thine adversary while thou art in the way Mat. 5. which place Augustin applieth to this same purpose Augustine for if thou dyest in thy impenitency having God thy adversary consider in time what will be thy fear and confusion in the day of thy appearing before his tribunal Sin unrepented of is the sting whereby the first death woundeth a
most true that good Works are necessary by way of concomitancy in him who is to be saved for without holiness none shall see the face of God Heb. 12.14 Although thou canst not be justified in this life by thy good Works yet in the day of resurrection thou shalt be judged according to thy Works Math. 25. 2 Cor. 5.10 Therefore as in the day of resurrection thou wouldest differ from evil doers who will be raised unto damnation see thou differ from them in thy living and dying Godly differ from the wicken in living 1. The wicked man in his life-time employeth his desires endeavours and time to serve his own lusts but the care of a Godly man and sound believer will be to serve his Lord Rom. 13.14 Put on the Lord Iesus and make no provision for the flesh to fulfill the lusts thereof 2. The wicked man walketh in the broad way that leadeth to destruction he taketh unto himself ease and pleasure in sin as one having room in a broad way he doth not afflict or grieve his own heart at any time by refusing the unlawful desires of it But thou who wouldst rise to life must walk in the strait way that leadeth unto life thou must straiten and hem up thy desires and afflict thy unrenewed part and flesh by refusing and rejecting unruly desires and if at any time thy heart look back unto sin thou must afflict thy Spirit with Godly sorrow for any step thou hast made toward the broad way The Godly man and sound believer differeth also from the wicked in his dying Godly differ from the wicked in dying The wicked man at his death layeth not hold on Christ and dyeth unwillingly but thou that wouldst rise unto life thou must with old Simeon an old expectant of glory embrace Christ and hug him and the Promise of life made in him in the arms of thy faith as a dying man holdeth fast his gripe so shalt thou keep thy gripe of Christ in the day of resurrection thou shalt be found in him The Godly man dieth willingly commending his Spirit unto God as a faithful Creator he goeth unto death as his bed out of the which he will rise in that morning of eternity with refreshment but the ungodly and impenitent go to death unwillingly as unto a prison out of which they know they will be carried unto Judgement This is the heavenly posture of a Godly man on his death-bed he resteth by Faith on the only merit and satisfaction of Jesus Christ as a sick man doth upon a soft Mat underneath him he hath the lively hope of a glorious rest to his soul after its parting from the body and of a glorious resurrection of the body as a Pillow to hold up his head and heart that in all his pain he fainteth not and he hath good Works as a coverlet to adorn him in the sight of all that behold him The Believer at his death resteth not on them they are his coverlet but not his mat he is adorned and covered with them before the world who seeth them in him and should both glorifie God in his rich and free love for his graces bestowed on him and should labour to imitate him in his good life and happy death If thus thou differ from wicked men in thy life and death and be not an evil doer as they are in the purpose of their heart and course of their life The Lord who by his grace maketh thee to differ from them in this life shall in eternal mercy make thee to differ from them in thy resurrection for thy resurrection shall be unto eternal life if thou live to Christ thou shalt dye in Christ and in that day thou shalt be found in him and go with him to the third heaven and remain in glory for ever with him It serveth for a ground of terrour and awakening to the ungodly Vse 2 Terror to ungodly men who rush into sin as the horse into the Battle go on in their sins like the Ox unto the slaughter and will not know the evil of their wayes till the deadly dart of Gods wrath strike through their souls Remember O foolish man if thou live and dye in thy sins and as Zophar speaketh Iob 20.11 If thy bones be full of the sins of thy youth and they lie down with thee in the dust thou shalt rise unto damnation what thou wouldest not believe in this thy day thou shalt be forced from sense of pain to believe in that day of the Lord and then shall the faithful Ministers of Jesus Christ say as Paul did to his fellow-Passengers in the Ship Act. 27.21 If ye had hearkened unto me ye should not have gained this harm and loss The remembrance of neglected opportunities will encrease the fretting torment of their souls It may be thou hast pain and sickness in thy body with great agony at thy death but consider all that is but as a flea-bite in comparison of that worm that dyeth not and the fire which cannot be quenched Thou mayest be assured unless thou repent while thou art in the body thy pained and deformed body shall be raised up in greater pain and deformity An ugly and hideous spectacle will thy face and body be so that if it were possible in that day thou wouldest flye from thy self Then soul and body at their reunion and uniting will in a manner curse one another and live or rather languish together as it were in mutual imprecations for ever This will be a part of their hell like two Mastiffs chained together and tearing one another the soul will curse the body and all the Members of it for ministering temptations by the eyes and ears and for being too ready to bring forth and act sin conceived in the heart then soul and body that sinned together shall be tormented together as they were bound together in sin so also in punishment therefore let the sad forethought of pain in the body in that day calm thy impetuous affections Remember as thou sowest in the body so shalt thou reap in the body Gal. 6.8 thou shalt receive according to that thou hast done in the body 2 Cor. 5.10 The serious forethought of this will be an awful means to suppress thy tumultuary affections The Town-clerk Act. 19.40 composed the tumult with one word we are in danger said he to be called in question for this dayes uproar so consider thou art in danger to be called in question in that day of resurrection for the insurrection and rebellion of thy heart against thy Lord in this thy day The Royal preacher soundeth forth this sad but profitable Note into the ears of young men who are dit-times violent like Jehu in their sinful courses Eccles 11.9 Rejoyce O young man in thy youth c. but know thou that for all those things God will bring thee unto Judgement This Doctrine serveth for a solid ground of comfort to the Godly who
familiar and gracious revelation of his presence and of his holy will by some glorious visible and created representation which in comparison of Gods not revealing himself so fully unto others is called face to face Exod. 33.11 Num. 12.7 8. The Lord spoke unto Moses face to face as a man speaketh to his friend 4. The irresistible power of God throwing down every impediment in the way of his eternal purpose and counsel Isa 64.3 The mountains flowed down at thy presence or face 5. The sense of Gods favour when he comes unto a soul with healing under his wings like the Sun with his beams reviving a withered herb Psal 13.1 How long wilt thou hide thy face from me Isa 54.8 In a little wrath I hid my face from thee God is said to hide his face when he restrains the sense and comfort of his love in time of great trouble and sheweth not in the face of providence any sign of his love Because pitty in the heart is oft-times seen in the face and countenance 6. The face of God signifieth that essential infinite increated and invisible glory of God Exod. 33.20 Thou canst not see my face for there shall no man see me and live 1 Cor. 13.12 Then shall we see face to face and in this sense it is taken in this place As to the second what is understood by beholding his face What it is to behold the face of God I answer there is a beholding of God in his works when in the creatures we behold footsteps of the power and wisdom of God as the skill of an excellent Artificer is seen in the works of his hands Rom. 1.20 The invisible things of God from the Creation of the world are cleerly seen 2. There is a beholding of God in a created and visible representation Thus Moses is said to have seen God Exod. 33. and Isai 6. it was not properly a beholding of God but something created by God from the which visible representation the beholders did perceive with their understanding something of the greatness and Majestie of God 3. There is a beholding of God by the eye of faith when we know and perceive him to be our God reconciled to us in Iesus Christ in whom as the only Mediator we behold Gods face and good will towards lost man 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ 4. There is an immediate beholding and knowing the essentiall glory of God Mat. 18.10 Their Angels do always behold the face of my Father which is in Heaven So in this place to behold the face of God is to know immediately and to enjoy him fully as a man beholding a face immediately and perfectly when it is set before his eyes at noon-day The compleat and full happiness of the Saints in heaven Doct. standeth in the seeing and fruition of God Compleat happiness stands in the seeing of God Mat. 5.8 Blessed are the poor in heart for they shall see God 1 Ioh. 3.2 We shall see him as he is Our natural life consists in a union of soul and body our spiritual life in a union of our souls with Christ by faith and eternal life in an immediate union with God and communion of glory Our growth in the spiritual life of Grace here must go before our coming to the stature of the fulness of Christ in that eternal life of glory Eph. 4.12 13. For clearing the doctrine we would know wherein stands the matter and object of our happiness 2. What is the manner of our participation and fruition of that object As to the object and matter of our eternal happiness What is the matter or object of our happiness the spirit of God in holy Scriptures expresseth it in terms borrowed from things of highest esteem in this world that by such expressions he may condescend to our capacity that we may learn things invisible by things visible and that our desires may be stirred up by things earthly toward things heavenly 1. It is called â— Light It is called Light Psal 36.9 With thee is the fountain of life and in thy light shall we see light It will not be a dazelling and confounding light as was the brightness of Moses his face at his coming down from the Mount the people could not behold him it will not be an astonishing light as that in the Mount at our Lords transfiguration the Disciples fell to the ground their weak eyes could not behold those glimpses of glory that shined through the vail of flesh but the light in our heaven of happiness will be a strengthning and comforting light it will strengthen and confirm the eyes of our understanding to behold it Then shall we be enabled as the young Eagles to behold the Sun of Righteousness in his brightness and glory it was said by the Lord to Moses none can see my face and live Exod. 33.20 that glorious sight which Daniel saw took strength from him Dan. 10.8 The object being without him drew out all his spirits to behold and admire it and so weakned him but in heaven our God whom we shall see and know will be within us to strengthen us then shall we live because we see his face It will be also a comforting light like the light of the morning to the wearied watchman who longed after it in the night time 2 It is called a Kingdom Luc. 12.32 2. A Kingdom Fear not little flock for it is your fathers will to give unto you a Kingdom It is a Kingdom that cannot be shaken or moved Heb. 12.28 there will be no commotions or divisions as in these inferiour sublunary Kingdomes in that Kingdom will be everlasting peace Rev. 22.11 without are dogs to wit contentious and seditious men who like dogs barking at the superiour lights do despise dignities and dominions which God hath appointed to be as the greater lights for ruling this inferiour world such men living and dying in their seditious disposition and courses will not come within the border of that Kingdom It is a Kingdom of incorruptible glory Suppose a man were Monarch of all the world in great splendor and prosperity yet all his glory and contentment is but a flying shadow in comparison of that solid substantial and eternal glory of the least of Saints in the Kingdom of heaven as the creature is infinitely inferiour to the Creator so is created glory to the increated which the child of God beholdeth in that Kingdom of glory Isa 40 15. Behold the Nations are as the drop of a bucket and are counted as the small dust in the ballance how doth the glory of earthly Kings and their Kingdoms pass away like the glory of a King in a stage-play but the glory of the Kingdom of heaven is fixed and permanent as the Kingdom is immortal so