as never to reproach the sinner when I reprove the sin lest I break their heads instead of their hearts and make them flie in my face instead of falling down at Gods feet Bone-setters must deal very warily and Physick is given with great advice and in dangerous diseases not without a consultation I would distinguish between crimes and not fall upon any as the Syrians did on Gilead Amos. 1. 3. with a flail of Iron when a small wand may do the work nor as Jeroboam threatened Israel chastise them with Scorpions who may be reformed with Whips It was not the heat but the cool of the day when my God came down to reprove Adam The wrath of man workeâ—h not the righteousness of God It s in vain to undertake to cast out Satan with Satan or sin with sin I must turn anger out of my nature but I must not turn my nature into anger Yet let me be serious not light in all my admonitions It s ill playing or jesting with one that is destroying and damning himself Would it not stick close to me another day should I laugh at them at this day that are going into the place of weeping and wailing and gnashing of teeth My frothy carriage would as Hazaels cloth dipt in water instead of recovering stifle my brother to death Physick works best when its warm I must love my Neighbour as my self True self-love will throw the first stone at its own sin I may not suffer sin in my self therefore not in my neighbour Lord thou hast commanded me in any wise to rebuke my neighbour and not to suffer sin upon him I confess it s an unpleasing work to rake into sores and ulcers If I lance festred wounds I make the Patients angry by putting them to pain and O how averse is my wicked heart to such a task I am prone to fear their ill-will more then thine and rather to let them rot in the hony of flattery then preserve and save them by faithful admonition How backward is my cowardly spirit to undertake the work how many excuses will it plead for its neglect When through grace I have overcome those lets and hinderances how flatteringly and unfaithfully do I go about it rather stroaking the sinner then striking the sin O pardon my omissions of this duty and all my falseness in the performance of it Let thy Spirit so encourage me that I may not fear the faces of men so direct me that affectionately prudently and zealously I may admonish them that go astray and O do thou so prosper and bless that I may bring them home to thy flock and fold I Wish that I may unfaignedly bewail others wickedness and lament that dishonour to my God which I cannot hinder It s an ill sign of my Sonship for others to blaspheme the name of my father and me to be insensible Adoption is ever accompanied with filial affection If I expect the priviledges I must ensure the properties of a Child Nature will teach me to be troubled for affronts that are offered to the Father of my flesh and will not grace enable me to be greived at the dirt which wicked men throw in the â—ace of the Father of Spirits Again I must not look for freedom from others sufferings unleâ—â— I lay to heart their sins The mourners in Sion are those that in a common calamity are markt for safety Ezek. 9. The destroying Angel will take me to be as guâ—lty as others if it fixd me without grief and so wrap me up in their punishments my God himself judgeth me infected with those sins for which I am not afflicted and can I then think to escape O that my head were water and mine eyes fountains of tears that I might weep day and night for the iniquity and misery of dying gasping sinners Lord thou canst fetch water out of this rocky heart and open the sluces of my eyes Break my heart because others break thy Commands When others kindle the fire of thine anger help thy servâ—nt to draw water and poure it out before thee Let me be so far from seeing others provoke the eyes of thy glory without sorrow that when ever I remember the transgressours I may be greived because they forsake thy statutes Let rivers of tears run down mine eyes when the wicked forsake thy Law I cannot for my life so carry my self but I shall sometimes fall amongst wicked men Whilst I am amongst them I endanger my soul either by complying with or conniving at them in their evil actions There is no safety in evil society Such Pitch is apt to defile my conscience Who can expect to come off without loss from such Cheats and Juglers It is the peevish industry of wickedness to find or make a fellow Besides they are Children of the world whose friendship is enmity against my God they are Children of disobedience therefore contrary to my new nature and so must needs be uncomfortable to me Children of the Devil therefore Traytors against Christ and so abominable to my God I cannot be certain not to meet with evil companions but I will be careful not to be their consorts I would willingly sort my self with such as should either teach me vertue or learn of me to avoid vice And if my Companion cannot make me better nor I him good let me rather leave him ill then he should make we worse Though if I depart from â—hem the world will judge me proud yet should I stay with them needlesly my God would count me prophane and is it not better that men accuse me falsly then God condemne me justly What need I care what men think so God approve T is to his judgement that I must stand or fall for ever It is likely that those who cannot defile my conscience will injure my credit and publish to their fellows that I am a precise fool But this is my comfort there is a time coming when innocency will cause the greatest boldness and freedom from sin will do me more service and be infinitely more worth then the highest renown that ever mortal acquired Lord thy people in this world are as Lillies among Thorns The Canaanites of the Land are Thornes in the eyes and Pricks in the sides of thy true Israelites Wo is me that I dwell in Meshech and my habitation is in the Tents of Kedar My soul hath long dwelt with them that hate peace They like not me because I am not like to them and count my Company not good because it is not bad and I dare not sin with them They are mine enemies because I follow the thing that good is O how black are their tongues with railing and their hearts with rage against them who dare not provoke thee as much as themselves I am ready to say now upon the view of their abominations and the hearing their Oaths and Curses and Blasphemies Cursed be their anger for it is fierce and their rage
it by thy providence water it with the showres of thy grace and so quicken it with the beams of thy favour that it may bring forth much fruit to thy glory I Wish that I may like Enoch walk so with my God in all my actions whilst I walk amongst men that in thy good time my soul may be translated and I may not see death either as the wicked in this World do with terrour or as the damned in the other World do in torment to their everlasting woe Lord thou art Jehovah Tsidkenu the Lord my righteousness be pleased to cloath my person with the robe of thy Sons imputed righteousness that my nakedness may not appear before Men and Angels to my eternal shame let all my actions be covered with the garment of thy Spirits imparted righteousness that they may be acceptable and amiable in thine eye Let thy grace so fill my heart that godliness may be visible in my hands and I may thereby draw others towards Heaven Thou hast said Behold I make all things new what wilt thou then do with this old corrupt nature of mine O Renew that or nothing will be new to my comfort O God create a clean heart and renew a right Spirit within me I know the time will come that thou wilt create new Heavens and new Earth wherein shall dwell righteousness My body is the Earth and my soul is the Heaven which thou hast already made but might thy servant prevail with thy Majesty to create my soul thy new Heavens and my body thy new Earth wherein may dwell righteousness how infinitely should I be bound tâ— thy distinguishing mercy Thy hands have made me and fashioned me O give me understanding that I may keep thy Commandements Were my soul bespangled with the glorious stars of thy graces and my body embroydered and curiously wrought so as to be the Temple of thy Spirit then indeed thou mightest reâ—lect upon what thou hadst made with complacency for behold it would be very good Hast thou not made the great World for man and the little World Man for thy self When shall I be so pure as to invite thy presence and so sanctified as to be set apart from all others and to be only for thy service O make it appear that I am thy workmanship created in Christ Jesus unto good works which thoâ— hast before ordained that I should walk in them If thou pleasest to set forth this Heaven and Earth this little Epitome of the creation in a new edition I know it would be done in so fair a Character as to delight thine eyes and to raviâ—h the hearts of all that behold it T is confest the Copy was perfect when it came out of thy hands there was no unrighteousness or impatience not the least blot or blemish in it but my Parents who transmitted the book to the world through their unfaithfulness filled it from the beginning to the end with errors Adam begat a Son in his own likeness after his Image The first sheet went off the press through his cursed falseness and negligence imperfect and full of faults and the many millions that followed have still retained the same defects Yet Lord since thy Son was at the cost of a new impression Let it please thee for his sake to be at the pains of correctâ—ing this volume so effectually that those who look into it may read righteousness courtesie meekness faith humility patience heavenly-mindedness printed in so large a Letter free from the former errors that they may so like it as to embrace and imitate it O then I shall be assured that at the general Resurrection when thy last hand shall pass on me and I shall be published in the newest and last edition none of those blots and blurs wherewith I have defiled it shall be found in it but thy Image shall be printed on me in such a lovely Character and in so perfect a manner that thou wilt delight in me and I in thee for ever and ever Amen CHAP. II. How Christians may exercise themselves to Godliness in the Choice of their Companions SEcondly Thy duty is to make Religion thy business and to exercise thy self to Godliness in relation to thy Company Man saith the Great Philosoper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natures good-fellow as one Englisheth it a creature in love with Company Cosmographers observe that the farthest Islands of the World are so seated that there is none so remote but that from some shore of it another Island or Continent may be discovered as if nature hereby invited Countries to mutual commerce God never intended that the World should be a wilderness nor the chief inhabitants thereof as barbarous Beasts to live alone lurking in their Monksâ— and Nuns and Hermits who under pretence of Sanctity sequester themselves from all society are so far from more holiness and being better Christians then others that they seem to have put off the very humane nature and not to be so much as Men. Vnclean nasty persons love to be always private and by their good will would neither seeâ— nor be seen of others Birds of Prey flye always alone and Ravenous Brutes come not abroad till others are retired Psa. 104. 23. Our very senses speak that God would have us sociable nay it s the natural voice of our tongues for our speech and hearing and sight would be in a great degree lost and our Makers end in giving us those Organs and Instruments for converse much frustrated if every man should immure himself in his own Cell The graces and spiritual riches of Saints would in some measure be useless if they did not deal with some to whom they might distribute them The Law of man condemneth ingrossers of external goods and the Law of God condemneth ingrossers of spiritual good things They who study to Monopolize all to themselves undo others As the World shall never want poor men that the wealthy may always have objects of Charity and opportunities of laying out and improving those talents which are committed to their trust so the world shall never be without needy Christians that those who are rich in grace may have fit objects and occasions of imploying their gifts The Moralists axiom is right Omne bonum quo communius eo melius Every good thing is so much the better as it hath many sharers in it In this sense there is a truth in that It is not good for man to be alone Not that it was a formal evil but inconvenient Infinite wisdom hath so dispenced his gifts and graces that no man is so sterile but he hath something wherewith to profit others nor any man so furnished and fruitful but he standeth in need of others help The Head cannot say to the Foot much-less the Foot to the Head I have no need of thee The King himself who seemeth to have least want cannot subsist without the meanest workmen even them that grind
To Conclude Reader Be not thou envious against evil men neither desire to be with them Charity forbids the former and Christianity the latter Love to them must preserve thee from envy but love to thy self must keep thee from keeping them company When ever providence calleth thee amongst them make them thy fear not thy familiars For their heart studieth destruction and their lips talk of mischief Prov. 24. 1 2. 1. Society in evil we may not hold no not with the best men Ephes. 5. 7 11. Si cum malis non tamen in malis Psa. 141.4 2. Society in good i. e. in sacris in the Worship of God we may hold with the worst men Math. 23. 1 2. and 21. 12 13. 3. Society in things indifferent we may have with all men as in civil commerce and Offices of humanity Gen. 23. 1 Cor. 10. 27. A Good Wish of a Christian about the Choice of his Companions wherein the former particulars are Applied THe blessed and glorious God the Father of mercies and fountain of all communion of whom the whole Family in Heaven and Earth is named who hath sufficiently evidenced the good of Companions in saying It is not good for man to be alone and who hath sanctified society by his own example in creating Angels and Men not onely for mutual comfort in the fruition of each other but also that his sacred Majesty and those Heaven-born spirits might have fellowship together as intimate friends and especially in that infinite complacency which he had in his beloved Son and his Son in him from all eternity who was dayly his delight rejoycing always before him Having made me rational and thereby meet for converse with men Religious and thereby capable of communion with Christians I Wish that I may never abuse his kindness by shutting up my self as Monks and Nuns in Cells or Cloisters or as some melancholy persons in a Closet or Chamber but may know both how to be alone and how to be in company and be so sensible of his love in affording me fellow-travailers that my journey to my Fathers house may be the more pleasant that I may accept it thankefully and improve it faithfully to his own praise My God suffereth my spiritual wants that I may look for help under him from others wealth and he affords me spiritual riches that I might be able to supply others poverty It s his pleasure that none of his Children though to some he gives liberal estates to all a competency should be able to live without being beholding to their Neighbours Though privacy hath fewer incitations to evil company hath more provocations to good by so much â—s doing good is better then not doing evil Let me prefer society before solitariness Yet Lord let me never be a good-fellow in the Worlds sense to joyn with all sorts but let my fellowship be with them that have fellowship with thee Though I may have bad acquaintance let me not have a bad Companion whatsoever commerce I may have with sinners let my communion be onely with thy Majesty and thy Saints O let them that fear thee turn unto me and such as keep thy righteous judgements Psal. 119. 79. I Wish that the consideration of the great influence which Companions will have upon me to hinder or help me in the way of holiness may make me the more prudent in my choice Though there be some quicksets of grace in the soyl of my heart yet these evil weeds may endanger their death at least will prejudice their growth How often hath ill company as an East-wind nipt and destroyed those buds which gave hopes of becoming in time good and wholsom fruit If the fire of my godliness be not extinguished no thanks for that to my self yet it s sure to be abated by these waters My spiritual life is maintained onely by that provision which my God is pleased daily to send me in and can I expect that he should send supplies into his enemies quaâ—ters What man will send goodly Furniture into his house untill the dust and rubbish be cast out With what reason can I look for succour from Heaven when I run my self into the jaws of Hell Though others that are found out by their grand foe may receive help from God and come off with conquest yet if I go to seek out the temper for where can I sooner find him then in his house amongst his own Children I shall have little pity and may well expect to be foiled in the fight Again How doth Familiarity with what is evil make it less frightful Children are much startled at some creatures which when they are accustomed to they are not at all afraid of Possibly my anger against sin at present is very hot but evil company is a drugge that will much allay the heat of that Simple The filthiest disease is not so loathsom in a Wife or Child as in a Stranger nor in an intimate friend as in another If there be not a due distance betwixt the â—isive faculty and the object there can be no true sight If the sin be too near me in a friend that lyeth in my bosome I cannot behold its ugliness and deformity its hainous hateful nature I doubt not but that poysonous Apple which had eternal death at its core would have been far more loathsom and detestable in Adams eyes much less would it have been so lovely and acceptable had he seen it in any other hands then of his dearest and onely Companion on earth O that since he was wounded by the hand of his nearest and most intimate friend who had the breastplate of compleat righteousness and perfection of grace for his shield I might never dare to thrust my self amongst such enemies who am compared with him wholly naked and unarmed I am apt to think that I can secure my self against their shot but alas the long and often playing of the Cannon will batter the strongest wall A continual dropping will pierce a stone Doth not experience tell me that it s no hard matter to give such a weakling as I am a fall And is it likely that I should stand fast in so slippery a place My God asketh me Can a man take fire in his bosome and his cloaths not be burnt Can one go upon coals and his feet not be burnt My cloaths notwithstanding all my care to the contrary will smell of the Coals and my feet will blister with the fire My God tells me that sin is a Canker a Gangreen and experience teacheth how spreading and infectious sinners are 2 Tim. 2. 17. I may think to make them better but they are more likely to make me worse Sickness is catching but not health the rotten sheep infect the sound but the sound sheep do not cure the rotten Solomons bosome Companions drew his heart from his God but I read not of any one of them whose heart he drew to his God If Pitch be but
17. Stones of the same building then which there cannot be a more firm connexion and branches of the same Vine then which there cannot be a more inherent inoculation How Pathetically doth the loving Redeemer exhort his Disciples to love and oneness He giveth them his precept A new Commandement give I unto you that ye love one another not but that it was an old duty but because envy and malice had prevailed so much among the Jews that to love was a new thing Again This is my commandment that ye love one another as if there were nothing else that he required but this or as if this of all the Commandments was that which Jesus loved best He sets before them his own pattern As I have loved you so ought ye to love one another The love of Christ should prevail with Christians to lay down their lives for him and shall it not prevail to lay down their strifes among themselves Further How affectionately doth he pray to his Father to bestow this blessing upon them That they all may be one as thou Father art in me and I in thee that they also may be one in us And the glory which thou hast given me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me i. e. Father did we ever fall out was there ever any discord between us why then should they that are thine and mine disagree Ioh. 17. 21,22,23 Mark these three particulars about this prayer 1. The Petitioner that is Christ who was the wisdom of the Father in him dwelt the treasures of wisdom and knowledge He fully understood what request would be most advantagious for his people Besides he was the Head and Husband of his Church naturally caring for her welfare as his own and so his love would prompt him to desire what his wisdom saw most conducing to her happiness 2. The repetition of his petition He begs the same boon of his Father four times in three verses He had the Spirit without measure and so could not be guilty of vain taâ—tologies Surely then that which Christ whose wisdom was unsearchable and whose love to his beyond all compare doth press with so much earnestness and instance must needs be of very great weight and consequence 3. The particular season of this petition for unity or the subject of it He had in the former part of his prayer confined himself within the narrow compass of the Apostles but in the 20. v. having made a perfect transition from them to all believers wordâ— he is importunate with his Father for their union and unity When the dearest Redeemer puts the whole company of believers together both Jews and Gentiles that were at that present or ever should be in the world he pitcheth upon this as the most eminent petition he could put up for them It is not That they all may be enriched or honoured upon earth nay it is not That they all may be adopted sanctified and saved but That they all may be one as we are one as if the whole Kingdom of Grace and Glory did consist in this and as if this once obtained all were done that was needful for them Besides he makes this the visible character of their Christianity that badge which would publish to all they met their relation to Christ By this shall all men know ye are my Disciples if ye love one another this is the livery which will speak to what Master ye belong By this not by casting out Devils but by casting out Discord not by releiving one another occasionally but by loving each other fervently shall all men know ye are my Disciples The differences amongst Christians can never be sufficiently lamented That they who are all near to God should behold one another afar off and they who are all acquainted with Christ should be unacquainted among themselves Iob laments this fault in his three friends These ten times have ye reproached me are ye not ashamed that ye have made your selves strange unto me Job 19.3 That they who are brethren begotten of the same Father born of the same Mother fed at the same Table educated under the same Tutor attended with the same Servants arrayed with the same Garments and heirs of the same Inheritance should be strange to one another is a great a gross shame Many hundred Devils can agree together in one man and yet in some parts not ten Christians can agree together in one house One of the Fathers was so much affected with the divisions of Christians that he profest himself ready to let out his heart blood to cement them together Both the honour of Religion and our own interest do both command us to unite It was no small reflection on Christians that Mahomets great champion should have cause to say I shall sooner see my fingers all of a length then Christians all of a mind T is true till we have all one eye we shall never in all things be of one judgement but must a small difference in opinion cause such a distance in affection Must we make the Devils and enemies of Christ musick by our discords when the foes of God and our own souls are in sight of us shall we be fighting to make them sport and to give them an opportunity to destroy us The wicked of the world warm themselves by that fire of division which the heats of some weak Christians kindle It is observable that the Spirit of God mentioning the contention between the herdsmen of Abrahams cattel and the herdsmen of Lots cattel immediately subjoyns in the same verse And the Canaanite and the Perezite dwelt then in the land Gen. 13.7 Some think to shew the occasion of the difference betwixt them their cattel increasing so much and those Nations dwelling among them they had not sufficient room and therefore wrangled Others think that latter clause is inserted to shew the hainous aggravation of their sin It had been bad enough to have quarrelled where none but Saintâ— had been in company and spectators of their strife but it s much worse to fall out in the midst of their enemies hereby they expose their profession to derision and their persons to destruction Plutarch observes that Dion calmed the boisterous spirits of his mutinous Souldiers by saying Your enemies yonder pointing to the Castle of Syracusa which he then besieged behold your mutinous behaviour And shall neither the eyes of men nor Angels nor of God himself which always observes the strifes and contentions amongst his children prevail with them to put a way envying and variance and emulation and wrath and perswade them to keep the unity of the Spirit in the bond of peace The foolish Cranes by fighting beat down one another and so are taken Civil dissentions make
reversed but stand for ever In this world God judgeth men sometimes mediately sometimes immediately which is the first judgement from which men may appeal by repentance to his mercy-seat but this the last judgement once for all once for ever in which men receive their final their eternal doom Ioh. 11. 24. Here Iacob appeals from Laban to an higher tribunal Gen. 31. 53. And David from Saul to the King of Kings The Lord judge between me and tâ—ee 1 Sam. 24. 12. Psa. 17. 2. And Paul appeals from Festus to Caesar I stand at Caesars judgement seat Act. 25. 10. But then there can be no appeal to an higher Court no writ of error can be brought no arrest of judgement no second hearing obtained The sinner condemned to eternal death then is gone for ever no pardon no not so much as a Reprieve can be procured for one hour The Saint absolved and declared an heir of eternal life is blessed for ever he shall be beyond all fear all doubts in himself above all shot all opposition from others In this life Niniveh was threatned Niniveh repented and Niniveh was â—pared the sentence pronounced was not executed at least it was respited but then every sinner will repent weep and wail but repentance will be hid from the eyes of the Judge all their tears will be in vain when they are cast then they are gone for ever To provoke thee to holiness 4. Consider The felicity of the godly at that day O with what joy will they lift up their heads when that day of their redemption is come This life is the day of their oppression and persecution but that day will be the day of their redemption At this day they are troubled and vexed with a tempting Devil and deceitful hearts and false proud unbeleiving flesh but that will be the day of their redemption from them all No wonder they love the appearing of Christ and look and long for his appearing when it will be the day of their redemption and time of their refreshing â—rom the presence of the Lord. When thousands and millions shall howl and lament When the Oratour will be silenced and have his mouth stopped When the Souldier that durst venture into the mouth of the Cannon and dare death it self shall play the Coward and seek for any hole to hide himself in when the Captains and Kings and Nobles shall call to the Rocks to fall on them and the Mountains to cover them from the presence of the Lord and the wrath of the Lamb even then the godly shall sing and rejoyce 1. Their godliness will then be mentioned to their eternal honour As God hath a bag for mens sins Thou sealest up mine iniquities in a bag so he hath a book for their services A book of remembrance was written before him for them that feared the Lord and thought upon his name Then all their prayers and tears their watchings fastings faith love zeal patience almes imprisonment loss of goods name liberty life for Christ and the Gospel will be manifested to their honour and praise and glory at the coming of Christ 1 Pet. 1. 7. Mat. 25. 34 53. 2. Their names will be then vindicated With the resurrection of bodies there shall also be a resurrection of names Now indeed the throats of wicked men are open Sepulchres wherein the credit of the godly is buried Ioseph is an Adulterer Nehemiah a Traytour Ieremiah a Rebel against the King Paul a mover of sedition a pestilent fellow and one that turned Christian for spite because the High Priest would not give him his Daughter in Marriage but when the Sea and Death and Hell shall give up their dead then shall the throats the open Sepulchres of wicked men give up the names of the godly Then their righteousness shall be cleared as the Sun and their uprightness as the noon day 3. Their persons shall be then publiquely acquitted They shall be cleared by publique proclamation before God Angels and Men. Hence it 's said Their sins shall be blotted out when the time of refreshment shall come from the presence of the Lord. The sentence of Absolution passed in their conscience by the Spirit at this day is sweet and puts more joy into their hearts then if all the Crowns and Scepters of this world had befallen them but O how comfortable will it be to be declared just by the Judge himself before the whole world at that solemn and imperial day They may then ring that challenge Who shall lay any thing to the charge of Gods Elect Rom. 8. 33. And none will accept it or take up the Gantlet Who Shall God whose Children and Chosen they are No It is God that justifieth Shall the Iudge No It is his undertaken-work to present them to the Father without spot or wrinckle or any such thing He hath washed them in his own blood and made them as white as innocent Adam or Angels He was judged for them and will not passe judgement against them He cannot condemne them but he must condemne himself for they are his members his body his brethren bone of his bone and flesh of his flesh Shall the Law No They have fully answered all its demands superabundantly satisfied it through their surety both in perfect obedience to all its precepts and undergoing its punishment What the Law saith either in regard of commanding compleat subjection or cursing for the omission of it it saith to them that are under the Law but they are not under the Law but under Grace Shall Conscience No Next to God and Christ its their best friend as Christ pleads for them to his father so Conscience pleads for them to themselves This is their rejoycing the testimony of good Consciences that in simplicity and godly sincerity they had their conversations in this world 2 Cor. 1. 12. Shall Satan No The accuser of the brethren will be then cast down and his place will be found no more in Heaven then then those blessed promises will be performed The seed of the Woman shall break the Serpents head and the God of peace shall tread Satan under your feet 4. The Saints happiness will be then perfected and he shall never know more what sin or sorrow meaneth or what want of Gods favour or doubt of Christs love or defect of joy and comfort meaneth The Christian hath so much laid out upon him in this world Vocation Adoption Pardon Peace Joy in the Holy Ghost hopes of Glory that in the worst condition that Men and Devils can plunge him into he finds cause to say Yet God is good to Israel to them that are of a clean heart but then when he shall enjoy all that is laid up for him and know the full extent of Gods promises to him the all of Christs purchase for him and the utmost reward of his piety then surely he will cry out with the Psalmist O how great is that goodness which thou hast laid up for them