away discouraged crying with the Prophet My leanness my leanness woe is me I can do no more good (e) Isa 24. 16. and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lâ—st they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the silver Trumpet of the Gospel publishing the glad tydings of peace and eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moores Utopâ—a as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and hear the Word and seem to be affected with it as if they heard some pleasant song (f) Ezâ—k 33. 31. but they do it not they are no more prevailed upon as to any serious care and endeavour after things eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon heard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued heard the stones rent in pieces at the death of Christ when the hard-hearted Jewes were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1. 12. Micah 6. 2. implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may dye saith Calvin a thousand several wayes each several hour as many senses as many members nay as many pores as there are in the body so many windows for death to enter in at Death needs not spend all its arrows upon us a Worm a Gnat a Flye a Hair a Stâ—ne of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within â—he space of a few dayes nay of a few hours we may be well and sicken and dye and forthwith enter upon our eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig Was three dayes before growing in Carthage and that for ought thâ—y knew an Army from Carthage in as short a time might arive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three dayes we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our souls and by the Use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were â—o live alwayes should put off the thoughts of death as if they shâ—uld never dye should content themselves to live in that condition in which they dare not dye or in which if they should dye they should be eternally miserable this argues as great a folly and stupidity as the nature of man is capable of Thou wouldest be troubled if thou certainly knewest thou wert to live but one month longer and art thou not affected when perhaps thou shalt not out-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear
received a little of it (i) Job 4. 12 13 14 15 18 20 21. He sets it out by the time when it was made known to him in thoughts from visions of the night when deep sleep falleth upon men It is further descrâ—â—ed by the strange effects of it fear came upon me and trembling which made all my bones to shake He goeth on to shew the terror this Vision brought upon him A spirit passed before my face the hair of my flesh stood up Hitherto is described in what manner this secret was made known to him but what was this great secret which made such an impression of fear upon him that is partly laid down and proved by the fall of Angels that much more man whose foundation is in the dust must consume by little and little and must at last in a short time perhaps less than from morning to evening be cut off by the stroak of death but wherein as one descants upon it lyeth this high point of secrecy for man to dye and that oftentimes suddenly is no such rare thing as seemeth here to be pointed at surely that wherein that great mystery chiefly consisted lyeth in this that though man must dye and many times dyeth suddenly yet all this is little laid to heart either by others They are destroyed from morning to evening they perish for ever without any regarding it nor yet by themselves Doth not their excellency go away they dye even without wisdom and that mens time should be so short their life so uncertain as many times to be taken away in the space of one day and that neither others should lay it to heart nor men themselves should learn wisdom to make any suitable preparation this is spoken of as a strange remarkable thing a thing to be justly wondred at that there should be such prodigious sottishness in the hearts of men 3. If we consider how many things there are that seem to mind us of death and of making provision for another world Are not our boots shooes gloves made of the skins of dead Beasts Our hats cloathes stockings of the hair or wool of dead creatures Is not our food chiefly upon those creatures that first dye before they become our nourishment and yet behold another ensuing death these cloaths we wear soon wear out these meats we eat are soon cast into the draught and Nature calls for a fresh supply If from hence we look upon things about us the Vine feels as many deaths as winters and notwithstanding all our pruning and care seldom lasts above sixty or seventy years The like may be said of the Trees of Pears Apples Plumbs and other fruits which though carefully looked after do not usually continue above fifty or sixty years whereas Oakes and other Trees which last long commonly grow further off from our Habitations The sensitive Creatures that live amongst us do not long continue with us the Horse seldom out-lives twenty years it is much if the Dog liveth so long the Oxe if not slain before usually dyes by fifteen or sixteen the Sheep by nine or ten many other Creatures in a shorter time And how many Creatures are there which are but of one daies continuance the same daies Sun which gave them life at its uprising takes it away at its setting And â—hen there are so many things to mind us of our â—â—ter end think what a stupidâ—â—â— it is to make no preparation for it as Seneca exâ—â—â—â—ently (k) Inter peritura vivimus quomodo non morimur cum vivitur mortuis Whence is it we should no more think of 〈◊〉 when there are so many Deaths about us Or if from other Creatures we cast our eyes upon other Men Job saith of the wicked man (l) Job 21. 32 33. He shall be brought to the Grave and shall remain in the Tomb and every man shall draw after him as there are innumerable before him Death is the end of all flesh the Grave the house appointed for all living there are few weeks pass over our heads but we either hear the knell of Death ringing in our ears or have some spectacle of Death presented to our eyes and when others are snatch'd away by Death the living should lay it to heart (m) Eccl. 7. 2. when Amasa's dead body lay in the way the people made a stop at it in like manner when we see or hear of the death of any we should consider what befalleth them and must e're long befall us Jonathan shot Arrows to admonish David of Sauls intent to kill him when God causeth the Arrows of death to fall on the right hand and on the left we should look at them as so many Arrows shot from Heaven to warn us But how few be there that consider the works of the Lord the Psalmist saith of wicked men like sheep they are laid in the Grave (n) Psal 49. 14. the old Translation reads it they lye in Hell like sheep Sheep that are put into a fat pasture though the Butcher comes and taketh out first one then a second after a third and fourth and carrieth to the shambles yet the rest not knowing what is become of their fellows feed securely and with much delight skip up and down in the green pastures till they also are fetch'd away and carried to the slaughter There is a bird in Ireland they call the Cock of the Wood they fly together in thick Woods so as it is hard to find them but being once found they are easily killed if one or two be shot the rest fly no further than to the next tree where â—hey sit staring upon the shooter till the whole Covey be destroyed in like manner it is with the secure besotted sinners the Arrows of Death light on this and that side now one is snatch'd away and goeth to his long home soon after a second a third some perhaps are taken away in the midst of their sins and go to their own place having scarce time to call upon God for mercy yet the survivours are little affected with these examples but do as they used to do Dine and Sup at their accustomed times go to Bed and Rise after their wonted manner Sleep according to their old compass suffer life to slip from them and death to steal upon them and Judgement to overtake them without taking any care to make provision for their future estate and that Gods hand should be lifted up and men not see that the rod should speak and they not hear but continue deaf amongst so many Alarms of Death this is another thing that much aggravates the desperate sottishness of these persons Having thus shewed the lamentable blockishness of the greatest part of men and the several aggravations which render it more lamentably lamentable I shall now desire from thâ—s truth we are treating on to expostulate a while and reason the case with these Sons of slumber and confusion Either this is so that
is not ignorant of Satans devices and surely in vain is the snare laid in the sight of any Bird as an enemy whose plots are discovered is more than half overcome so it is here whereas in the Sea little Fishes are devoured of greater and greater fishes dash themselves against the Rocks the fish they call the Beholder of Heaven (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath but one eye which they say is alwayes open and watchful doth hereby discover and prevent the many dangers that are in the Sea this fish according to the name given to it is a fit Emblem of the heavenly-minded Christian who escapeth those temptations which prevail upon other men It was no strange thing that Archimedes should be knocked on the head while he was drawing his Mathematick lines and Thales fall into the ditch when he was gazing on the stars but there is no such danger in a spiritual looking to things Eternal it is rather a preservative from dangers and temptations there are two sorts of temptations the Devil maketh Use of temptations on the right hand when by things prosperous and pleasing to us as the honours profits and pleasures of the world he seeks to draw us to what is evil and temptations on the left hand when by the fear of suffering and persecution he laboureth to deterr us from what is good whereas he who hath things eternal in his eye is little moved with either of these he is not so much taken with the first as for gain of them to lose a good conscience When Basil was tempted with preferment he bad them offer such things to Children it was not for a Christian Bishop to be taken with them Luther when he received by Taubenheimuâ— a hundred pieces of gold sent him and fifty by Scartus said I begin to fear God will give me my reward here but I have earnesty proâ—ested I would not be put off with these things and this his contempt to the world was not unknown to his enemies When the Pope would have taken him off by gifts one said That Germane beast doth not care for Gold and for troubles and sufferings he doth not so much fear them as to commit sin to avoid suffering When Basil was threatned with banishments torments and death he answered I fear not banishment I have no home but Heaven no native place but Paradise and the whole world I look upon as the common banishment of mankind for torments I defie them for what can they do to me whose body is so worn out that there is nothing but bones without flesh them to work on and for death I fear it not which can but restore me sooner to my Creator He that hath his eye upon Heaven is neither moved with the frowns nor flatteries of the world as he said He equally contemned the favour and fury of Rome (n) Contemptus est à me Romanus favor faror neither the desire of the one nor the fear of the other is able to remove him from his stedfastness The like is to be said of other sorts of temptations which are happily resisted by conversing in Heaven Bonaventure when the Devil told him that he was a Reprobate and therefore perswaded him to enjoy as much of the pleasures of the world here as he might because he was excluded from the pleasures with God in Heaven answered Not so Satan If I must not enjoy God after this life let me enjoy as much as I can of him here whatsoever temptations Satan suggests they are more easily overcome by him who maketh it his business to converse with God and Heaven 3. It is a good help against those roving wandring thoughts which so often haunt us in the performance of duties and cast so great a blemish upon our best performances When Abraham offered sacrifice the fowls of the air lighted upon the sacrifice (o) Gen. 15. 11. These fowls resemble vain thoughts which much trouble the best of men in their Approaches to God Jerom complained of himself when he was at prayer he was in his thoughts walking in some Gallery or telling of some summe of money In like manner Bernard confesieth that troops of unruly thoughts were wont to flock into his heart like people when some spectacle is to be seen complaining when my body is in the Church my mind is about the world I sing one thing but think another I utter words but regard not the sense and matter and concludes woe is me I sin then when I should get victory against my sins and truely there is scarce any one thing that a Christian doth so much groan under as the frequent avolations he is subject to in Gods service and it is not without just cause that he should so sadly resent them When Pharaoh's Baker dreamed that the birds of the air took out of his Basket the baked meats he prepared for Pharaoh Joseph told him that this was a signification of his ensuing death When we come to present our services to God as he his baked meats to Pharaoh if the birds of the air idle thoughts intrude into our minds though it doth not absolutely presage the death of the soul yet it prognosticateth the death of that service that it is no better than a dead service unpleasing to him who is a living God Now there is no better way to suppress these thoughts than having our minds taken up with heavenly things the mind cannot be at the same time intent upon different objects as when a Dictator was created at Rome there was a suspension for that time of all other offices so when the mind is taken up with the thoughts of some remarkable thing it giveth a supersedeas to other thoughts If thou wouldest forget other things saith Seneca think upon Caesar serious thoughts upon our Eternal condition would be like those Portors Jehojada set at the doors of the Temple would secure us from the intrusion of other objects 4. It would work in us a holy indifferency toward all temporal things it would moderate our esteem of them our desire after them our delight in them our grief for the want or loss of them I shall instance in these several particulars 1 It would moderate our esteem of them worldly men think all their happiness is bound up in these creature-enjoyments they judge them the only happy men who have the largest confluence of these outward comforts whereas he that hath his eye upon eternal things hath a low Esteem of these things when a man stands upon the top of a high mountain things below in the valley seem small and inconsiderable in his sight they say to them that stand upon the top of the Alps the great Cities of Campania seem but as small Villages or as a man who hath for a time gazed upon the Sun when he looketh downward upon darker objects is scarce able to see any thing In like manner he that hath his eye fixed upon
Julius Palmar said to them that have their souls linked to the flesh like a Rogues foot to a pair of stocks it is indeed hard to dye but for him who is able to separate soul and body by the help of Gods spirit it is no more mastery for such an onâ— to dye than for me to drink this cup of Beer having before-hand sent his heart to Heaven he looketh upon death as a favourable wind to carry him sooner to his desired Haven Moses converseth with God as a man converseth with his friend and when God bade him go up to the Mount and dye there Moses maketh no more of it he wenâ— up into the Mount and died according to the word of the Lord The Jews say that his soul was sucked out of his mouth with a kiss he who now converseth in Heaven when he dyeth only changeth his place but not his company removeth to a higher forme but continueth at the same school while he liveth he is like the Bâ—e which converseth amongst sweet flowers or like the Birds of the fortunate Islands which they say are all their life-time nourished with perfumes and when he dyeth he dyeth like the Phoenix in the sweet odours of an heavenly conversation 15. It would give us after death a wide and large entrance into Heaven They that look here to things Eternal shall after this life have possession of them shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven when others who look no higher than things temporal shall be called the least in the Kingdom of God Heaven like the Halcions nest will hold nothing but its own bird the Apostle blesseth God because he had made them meet to be made partakers of the inheritance of the Saints in light (c) Col. 1. 12. Men must be meet for Heaven before they come there they who are now strangers to God and Heaven what should they do in Heaven where the great happiness consists in the enjoyment and service of God whereas they who make it their business to lay up treasure in Heaven shall have a ready admittance into Heaven a free participation of whatsoever blessedness is there treasured up whatsoever happiness there is in the sight and enjoyment of God whatsoever solace in the embraces of a dear Saviour whatsoever Satisfaction in the society of Angels and Saints whatsoever joyes and pleasures are in that place of bliss all this and much more than we can imagine shall be the undoubted portion of those who make Eternal things their aim and end Jerom saith That Saul knew before-hand he should be made King because in a kind of a vision he saw himself placed upon the top of a Palm-tree the Palm-tree is an Emblem of the heavenly minded Christian as was before shewed in several resemblances Now as Saul seeing himself advanced to the top of a Palm-tree looked upon this as a Presage of his future advancement to the Throne so he who hath his heart and mind in Heaven while he liveth may assure himself of Heaven when he dyeth it is his now by way of election and shall be hereafter his by way of fruition now he walketh with God then he goeth to God while he is here he converseth in Heaven when he goeth hence he taketh possession of it having chosen that better part it shall never be taken away from him To conclude this use let these many advantages serve as somany incentives to quicken us to this duty in the Text of looking to those things that are Eternal CHAP. XIV Of various considerations to move us to make provision for Eternity 4. BE exhorted to make timely provision for that Eternity we must ere long enter upon By things Eternal spoken of in the Text we are chiefly to understand the unseen Eternal things in Heaven as appeareth by comparing this with the foregoing verse accordingly the thing I would exhort to is to secure these to our selves this is it which is so often called for in Scripture though under different expressions as Seeking first the Kingdom of God (d) Mat. 6. 33 20. John 6. 27. Luke 13. 24. Phil. 2. 12. 1 Tim. 6. 12 19. 2 Peter 1. 10. Laying up for our selves treasure in Heaven Labouring for that meâ—â— which endureth to everlasting life Striving to enter in â—t the Strait gate Working out our salvation Laying hold upon eternal life Laying up in store a good foundation against the time to come Giving diligence to make our calling and election sure All which and many like expressions tend to the same purpose and do all call upon us to practise that necessary dâ—ty I am now to speak to in speaking to which I shall first propound some Motives or Considerations to quicken us to it then by laying down some Directions shew how we may do it more succesfully For Motives take these 1. This is the one thing necessary the great thing we have to do (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we do not this we do nothing those who mind only temporal things neglecting this are said to walk in a vain shew and disquiet themselves in vain (f) Psal 39. 6. To weave the Spiders web (g) Isa 59. 5. To labour for that that is not bread (h) Isa 55. 2. To labour for the wind (i) Eccles 5. 16. To labour in the fire and weary themselves for very vanity (k) Hab. 2. 13. That this is the main thing we have to do will appear upon this following account 1. It is the end for which God sent us into the world If a Philosopher (l) Anaxagoras Clazamenius being asked why he came into the world could say that I might contemplate Heaven Heaven is my Country my great care is for that much more should we Christians think so and accordingly answer the end of our coming hither it is a great deal of care we take about the things of this life what we shall eat and what we shall drink and wherewith we shall be cloathed and all this we may do our heavenly Father knoweth we have need of these things but what is all this to Eternity What is all this to the great end for which we come hither (m) Aulus Fulvius As He told his Son that he begat him not to Cataline but to his Country So God did not send us into the world to eat and drink and buy and sell c. but that we might serve him and save our own souls all other things are impertinent to that errand we came for A devout Pilgrim travelling to Jerusalem in his way passed thorow many Cities where though he saw many rare monuments and found courteous entertainment yet would say This is not Jerusalem this is not the end of my coming Amongst those many good things we have and other things we do we should still think with our selves this is nothing to Eternity this is not that we came into the world for
speech of Marcus Aurelius upon his death-bed When we begin to live we imagine our life will endure a whole world but when it is ended it seemeth to us to be but a puffe and blast of wind The Scripture somtimes expresseth the term of mans life by years (i) Psal 90. 10. The dayes of our years are threescore years and ten sometimes it is reduced to moneths (k) Job 14. 5. The number of his moneths are with thee sometimes it is confined to dayes So teach us to number our dayes (l) Psal 90. 12. sometimes it is limited to a day (m) Job 14. 6. That he may accomplish as a Hireling his day A man that hath some great work that must of necessity be done and but one day for the doing it had need work hard it is so with us only we are upon a far greater uncertainty the shortest day hath its morning noon afternoon and evening so that he that hath work to do knoweth before-hand what time he hath for doing it but it is otherwise in the day of our life some have a morning but no noon they are born and forthwith dye step from one grave to another from the grave of their mothers womb to the grave of the earth the common mother of all some have a noon but no afternoon their sun sets at mid-day when their bodies are full of strength and their bones full of marrow some have an afternoon but no evening and which of these may befall us we know not There was a Jewish youth that went to a Rabbie desiring him to instruct him in the Law the Rabbie asked him how old he was he answered eight he told hâ—m he was too young to understand the Law willing him to stay till he were eight years older and then if he came he would instruct him The youth replyed Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should dye before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must dye and am unprovided to dye What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short infinitely concerneth us to im prove this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man dye shall he live again (n) Job 14. 14. It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house (o) 2 Cor. 5. 1. being once disâ—olved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent Other Tents are taken down and set up again but when this is taken down the stakes thereof removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the p Isa 38. 12. Candle of the Lord (q) Prov. 20. 28. if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again (s) Psalm 18. 39. As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more (t) Job 7. 9 and As the Flood decayeth and dryeth up so man lyeth down and riseth till the Heavens be no more (u) 14. 11 12. It was the saying of Charles the fifth I have spent my treasure but that I may recover again I have lost me health but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Joh lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4. 5. While the sheep liveth though the wool be clipt off every year it groweth again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected r Sam. 14. 14. opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16. 22. After death there is no returning back to do any of these works we might have done here Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9. 4. I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10. 16. that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116. 10. implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.
hope for Heaven we must be Crucified to the world must set our affections on things above not on things on the Earth we must never expect Heaven when we dye if we be strangers to Heaven while we live In physical transmutations the form is introduced in an instant but there are some antecedent qualities some previous dispositions that prepare the body for that change though the soul in the instant of death quits Earth and mounts up to Heaven yet it must be prepared for Heaven by conversing there before-hand such as now live strangers to Heaven shall never intermeddle with those joyes 7. To these we must adde the grace of perseverance some have seemed to begin well yet ended miserably others have begun ill but ended happily perseverance is all in all other graces run the race but only perseverance receiveth the Crown Be thou faithful unto death and I will give thee a Crown of life (c) Rev. 2. 10. Solomon saith better is the end of a thing than the beginning thereof (d) Eccles 7. 8. The grace of the Comedy lyeth chiefly in the last Scene it is the evening that Crowneth the day Seneca saith the last day judgeth all the precedent happy are they whose last dayes are the best dayes whose works are more at last than at first whereas when men seem to begin well and afterward turn from the holy Commandement it had been better for them never to have known the way of Righteousness e Among other Prodigies which were about the time Julian came unto the Empire this was one after a plentiful Vintage there were wild grapes appeared upon their Vines with which many wise men were much affected looking upon it as ominous when men seem to abound in the fruits of Righteousness and afterward bring forth the wild grapes of sin and disobedience it is a sad prognostick of their eternal ruine as the falling of the leaf is the forerunner of winter so the falling away of men in this life presageth that winter of Gods wrath when the storms and tempests of Dâ—vine vengeance shall for ever beat upon them having then put our hand to the Plow we must take heed of looking back again the promise of eternal happiness is made to such as persevere He that endureth to the end shall be saved (t) Matth. 10. 22. s 2 Pet. 2. 21. FINIS Books Printed for and are to be sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside SErmons on the whole Epistle of St. Paul to the Colossians by Mr. J. Daille translated into English by F. S. with Dr. Tho. Goodwin's and Dr. J. Owen's Epistle Recommendatory An Exposition of Christ's Temptation on Matth. 4. and Peter's Sermon to Cornelius and Circumspect walking by Dr. Tho. Taylor A practical Exposition on the 3d. Chap. of the 1 Epistle of St. Paul to the Corinthians with the Godly Man's Choice on Psal 4. 6 7 8. by Anthony Burgesse An Exposition on four select Psalms viz. by Doctor Horton Books 4to The Door of Salvation opened by the Key of Regeneration by G. Swinnock M. A. The Fiery-Jesuit or an Historical-Collection of the rise encrease Doctrines and Deeds of the Jesuites Horologiographia optica Dyaling universal and particular speculative and practical together with a description of the Court of Arts by a new Method by Sylvanus Morgan The Practical Divinity of the Papist discovered to be destructive to true Religion and mens Souls by J. Clarkson The Creatures goodness as they came out of God's hand and the good mans mercy to the bruit creatures in two Sermons by Tho. Hodges B. D. Certain considerations tending to promote Peace and Unity amongst Protestants The Saints triumph over the last enemy in a Sermon at the Funeral of Mr. James Janeway by Nath. Vincent Peace
yet that which would be the portion but of one man would be far more grievous than all the cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began But though they be thus dreadful in themselves yet that which mainly and indeed infinitely adds to the greatness of them is because they are eternal as one said If Hell were to be indured but a thousand years methinks I could bear it but for ever that amazeth me Bellarmine i out of Barocius tells of a learned man who after his death appeared to his friend complaining that he was adjudged to Hell-Torments which saith he were they to last but a thousand thousand years I should think it tolerable but alas they are eternal And as it is the eternity of these sufferings which chiefly maketh them so great so the greatness of them proveth them to be eternal otherwise they could not be so great as they are described e De arte bene moriendi 4. A fourth Argument to prove the point may be taken from man himself who is (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal Creature (l) Wisd 2. 23. God created man to be immortal and made him an Image of his own eternity though he be not eternal and immortal as God is who is therefore said only to have immortality (m) 1. Tim. 6. 16. and therefore Divines distinguish between the eternity of God and the sempiternity of man God is a whole eternity both backwards and forwards from everlasting to everlasting man's onely a half eternity forwards but not backwards to not from everlasting God ' s is a simple eternity he can no way cease to be man's onely (n) secundum quid in some respect because he may be annihilated by Gods power God's is an uncreated man 's a created eternity God's causal mans derived God's independent being onely from himself man's dependent and limited but though he be not eternal as God is he is truely and properly an immortal Creature There are two essential parts of man the soul and the body and in regard of both these he is immortal First the soul is an immortal substance and that not onely (o) per gratiam by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of the Saints shall be at the Resurrection but (p) per naturam by its own nature having no internal principle of corruption so as it cannot (q) vi naturae suae by any thing from within it self cease to be neither can it be annihilated by any thing from without (r) Math. 10. 28. Fear not them which kill the body but are not able to kill the soul Gregory observeth there are three sorts of Created Spirits the first of those whose dwelling is not with flesh or in fleshly bodies they are the Angels the Second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabite bodies of flesh but neither rise out of the Power of the flesh nor dye when the body dyeth and these are the souls of men when the body returneth to the earth as it was the Spirit shall return to God who gave it (s) Eccles 12. 7. From this immortality of the Soul we may infâ—rr the eternity of mans future condition (t) Quorsum animae immortalitas nisi ut immortaliter vivat aut immortaliter moriatur the soul being immortal it must be immortally happy or immortally miserable I shall not stand to enumerate those many arguments that are brought to prove the souls immortality but whatsoever Arguments are or may be used to prove this they will all undeniably conclude the eternity of mans future estate A further proof of it may be taken from the body which though it be subject to death yet not to dissolution Simo Stenius Professor of the Greek Tongue at Heidelberg being visited by the Minister lying upon his Death-bed amongst other Discourses the Minister asked him if he desired with Paul to be dissolved and to be with Christ rendering the word after the vulgar Translation he answered with some kind of indignation that that was not the proper signification of the word (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle which properly signifies to depart to be unloosed not to be dissolved Death is only a change not an annihilation After a Creature is once in being it is never wholly annihilated Birth is a River saith Heraclytus which never drieth up but is continually supplyed by an accession of fresh waters though the Body be subject to death and after death to a thousand transmutations as men cast away at Sea may be devoured by Fishes those Fishes after eaten by men possibly some of those men devoured by wild Beasts those Beasts by Dogs those Dogs eaten up by Wormes those Wormes consumed to dust that dust scattered upon the Earth yet after all these resolutions and transmutations there is something remaining and God is able to make those dispersed pieces of dust like those scattered bones Ezek. 37. to come together one to another take twenty several sorts of seeds and mingle them together in the same vessel a skilful Gardiner is able to sever them one from another mingle the filings of Steel or Iron with so much dust that the filings are not perceived yet by the help of the Load-stone you may separate the filings from the dust according to their first quantity They say some exact Chymists are able out of the same herb to draw out the several elements by themselves That men can do this it is because God teacheth them as the Prophet speaketh of the Husbandman (w) Isa 28. 26. And he that teacheth man knowledge shall not he know (x) Psal 94. 10. He that first made man out of nothing can much more repair him out of that something yet remaining Augustine hath a good meditation to this purpose Think saith he with thy self how old thou art whether twenty or thirty years old before that time what wast thou Where wast thou In the Grave whither thou goest there will be dust or ashes or something to be found toward a man whereas before that time there was neither dust nor Ashes nor any thing to be found towards thy Nativity God who at first made the body out of nothing can and will remake it out of something pre-existent and when it is thus re-made it shall be made immortal and incorruptible So the Apostle (y) 1. Cor. 15. 42 53. It is sown in corruption it shall be raised in incorruption This corruptible must put on incorruption and this mortal must put on immortality We read Levit. 14. if the Plague of Leprosie were in a house they must scrape the walls and pull out the stones and plaister and put other
plaister in their room but if the Leprosie brake out again they must pull down the house with the stones timber and morter thereof There is in every man the fretting Leprosie of sin In the work of Conversion God as it were takes out the Timber and Stones and putteth others in their room while he worketh a thorow change in the soul but still the Leprosie of sin continueth till at last God sends Death which pulleth down the house with the timber and stones and thereby takes away both the Leprosie of sin and that mortality and corruption which sin bringeth As a Watch being battered or clogged with dust is taken in pieces pulled joynt from joynt and wheel from wheel to the end it may go better than before or as some goodly Statue of Brasse peing defaced is taken down pulled in pieces put into the Fire but all this is that it may be put together again and made a more goodly workmanship Or if we arise and go into the Potter's Field and behold his workmanship is not the Vessel made of Clay that was marred in the hands of the Potter (z) Jer. 18. 4. yet he either maketh it the same Vessel so as nothing is wanting but its former deformity or if he pleaseth a more honourable vessel than before In like manner the body being by Adam's sin made liable to Death and Corruption God seeth good to take it in pieces by death that being put together again at the Resurrection it might bee freed from this corruptibleness and put into an estate of immortality and incorruption To what end is the Body made thus immortal if not to continue in an eternal immortal condition From all this we conclude if man be an immortal Creature both in regard of his Soul which is immortal in its own Nature and in regard of his Body which shall be made Immortal by Gods Power his future condition must of necessity be immortal and eternal whether he be admitted into Heaven or doomed to Hell his condition is eternal and everlasting CHAP. III. Of Scripture-Proofs of Eternal Happiness Consisting in Sight Love Joy Praise with created Accessories and Eternal Misery Expressed by Wrath Worm Fire Prison Darkness Burning Torment HAving endeavoured to demonstrate the point from Arguments I proceed to prove it from Scripture though it be unusual in the method of Preaching to bring Arguments before Scripture-proofs yet it is frequent in Argumentation to reserve the strongest proof till last Ruffinus reporteth that at the Council of Nice a Godly man of no great learning was the means of Converting a learned Philosopher whom the Bishops with all their Arguments could not perswade the person brake forth into this speech Against words I opposed words and what was spoken I overthrew by the art of speaking but when instead of words power came out of the mouth of the Speaker words could no longer withstand truth nor man oppose the power of God Possibly what is spoken by way of Argument may not be so convincing to some who will seek to elude the strength of one Argument by another whereas proofs from plain places of Scripture silence all cavils and exceptions that therefore I have reserved for the last proof There is a twofold Eternity one of Happiness the other of Misery the Scripture is abundant in the proof of both I begin with the Happiness of Heaven The Schoolmen distinguish of a twofold happiness one they call the essential happiness which they make to consist in the enjoyment of God the other accidental consisting in the enjoyment of those glorious things which God together with himself giveth unto his people Others say to the same purpose that there is an uncreated reward which is God himself I am thy exceeding great reward (a) Gen. 15. 1. and a created reward consisting in those good things which God hath created to make his people happy both these the Scripture describeth to be Eternal 1. The great Happiness in Heaven consists in the enjoyment of God God is the happiness of the Saints in Heaven not only Efficiently as he is the author of it nor only finally as he is the end of it but objectively as being the object of this blessedness he is both the Giver and the Gift the Rewarder and the Reward the Crowner and the Crown it is God who both bestoweth the happiness and is himself the happiness of the Saints Whom have I in Heaven but thee (b) Psal 73. 25. God shall be all in all (c) 1 Cor. 15. 28. as this will hold in some other particulars so in this and as their great happiness consists in this that they have God for their Reward and Portion so this is said to be eternal Thou art the strength of my heart and my Portion for ever (d) Psal 73. 26. But this will further appear if we consider what waies or in what manner God may be said to be enjoyed by the Saints All generally agree that the great happiness consists in the enjoyment of God but there is a great dispute amongst the Schoolmen about the way namely what act or operation of the Soul it is by which God is more chiefly enjoyed The Thomists contend for the understanding affirming that it chiefly consists in the sight and knowledge of God The Scotists would have it consist in the love of God a third sort place it in that delight and complacency the soul takes in God But after we have scanned all the Arguments brought by each party it will be hard to determine to which of these it is more chiefly to be referred it is not to be doubted but it consists in all these and though any one of these singly much more all joyntly make for the greatness of this happiness yet that which is the Crown and Zenith of this happiness is because it is eternal as appeareth from Scripture in the fore-named Particulars 1. Much of Heavens happiness consists in the sight of God which is therefore termed the Beatifical Vision Blessed are the pure in heart for they shall see God (e) Mat. 5. 8. When he shall appear we shall be like him for we shall see him as he is (f) 1 Joh. 3. 2. It is disputed whether we shall see God in his essence or only some beamings forth of him if in his essence whether the Divine essence shall be immediately represented to our sight or whether there be a light of Glory strengthning and enabling the sight to behold him if so whether that be an uncreated light to wit that infinite splendour and brightness streaming from God himself of which the Psalmist speaketh In thy light we shall see â—ight (g) Psal 36. 9. or whether it be a created light created by God to this purpose whether this sight be only mental as most determine or whether the bodily eye shall be so strengthned and elevated as to see God as may be Problematically argued from two Texts The one Text
his life but this joy was soon gone so as he then feared he should never be cheerfull more But these sad interruptions which the best Saints are subject to here they shall be wholly free from when they are made partakers of that eternal happiness in Heaven doth the chief happiness of the Saints in heaven consist in the enjoyment of God look whatsoever way they may be said to enjoy him the Scripture describeth it to be a continual an un-interrupted enjoyment is it by way of presence they shall ever be with the Lord. (b) 1 Thes 4. 17. Is it by way of Vision what Christ saith of Angels that they alwayes behold the face of his Father (c) Mat. 18. 10. is as true of them Is it by way of love Love is strong as death the coales thereof are as coales of fire (d) Cant. 8. 6. some read it coales of Juniper which they say being raked up in its own embers continueth glowing a whole year together and therefore aptly expresseth the love of the Saints which is continually burning upon the altar of their hearts Or is this enjoyment by way of joy and delight in God In thy name they shall rejoyce all the day (e) Psal 89. 16. and this adds not a little to the happiness of the Saints which would be much abated if there were any times when they were secluded the presence of God the like may be said of whatsoever happiness there is in Heaven which is therefore resembled to a River where there is a constant succession of waters Thou shalt make them drink of the River of thy pleasures (f) Psalm 36. 89. sometimes to a Fountain which we know is continually running With thee is the Fountain of Life and the tree of life is said to yield her fruit every moneth to shew the un-interruptedness of those delights in Heaven 2. On the other side there is no intermissions in the Eternal sufferings of Hell the worm is alwayes gnawing the fire continually burning the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night They are tormented day and night for ever and ever (g) Rev. 14. 11. 20. 10. the wrath of God under which they lye is (h) Isa 30. 33. compared to a stream of Brimstone as it is likened to Brimstone to express the fierceness of it so to a stream which is continually running to set forth the continuance of it and this much addeth to the greatness of their sufferings In the evils which befall men in this life there are frequent intermissions in the most violent Agues the paroxysm lasts but for such a time Feavers in a few dayes come to their Crisis and end either in the death or recovery of the Patient Those tormenting diseases the Gout and the Stone in a short time spend themselves and though they are seldom wholly cured yet there are some times of ease and were it so in the sufferings of hell were there any resting dayes in hell as Prudentius fancied were it one day in a week as some modern Jews conceit affirming that when their Sabbath begins the damned are led by an Angel to a place of rest and when their Sabbath endeth they are driven again to their place of torment or were it but one day in the year as Prudentius would have it that upon that day Christ rose from the dead the flames of hell are less hot and the damned find some mitigations of their pain if only thus it were some abatement of their misery but to lye continually languishing under the wrath of an incensed God and scorching in the flames of a tormenting Fire without any end ease relaxation or any intermission of their sufferings this makes them the more grievous and intolerable Here when a man's mind is over-whelmed with grief or is oppressed with pain sleep many times gives him some mitigation therefore the Poets calls it a sweet refreshment in a disease (i) morbi suave levamen on the other-side when in extremity of grief or pain a man cannot sleep many nights together when in his extremity he wished that it were evening hoping that the night may ease him and his bed give him rest yet in this case his eyes are kept waking so as he is full of tumblings and tossings till the dawning of the day this is a great addition to his misery as it was with Job Who therefore desired strangling and death rather than life (k) Job 7. 15. Ravilack who murthered Henry the 14th of France among other punishments they would not suffer him to take any sleep for several dayes and nights together but when he began to sleep his keepers thrust burning bodkins into his flesh to keep him waking and this was so grievous to him that though many exquisite tortures were inflicted on him yet he told his friends nothing so much troubled him as want of sleep having not had one wink of rest for six daies and nights together but thus it is with those wretched Miscreants in Hell they have no rest day nor night (l) Rev. 14. 11. they shall not be suffered to take one wink of sleep to all eternity 5. Eternity is without any mixture There is nothing but happiness in Heaven nothing but misery in Hell Heaven is a place of pure Mercy Hell of pure Justice Joy and Triumph will be the portion of the Saints in Heaven and Misery and Howlings the everlasting portion of the damned in Hell and that without any mixture of their contraries See it in both the Branches 1. The happiness in Heaven is without any mixture This world as it is between Heaven and Hell in â—lace so it is in participation It partakes both of the sweetness of Heaven and the bitterness of Hell Whiles Israel was in the wilderness the blackest night had a pillar of Fire and the brightest day the pillar of a Cloud things here never go so ill with men but they have some comforts afforded nor so well but they groan under some kind of trouble God hath set one over against the other (m) Eccles 7. 14. When Dioclesian resigned his Empire he pretended this as the reason As the Planet which haâ—h its exaltation in one sign hath likewise its counterpoise in another so if there were any thing that afforded him any content it was accompanied with as much vexation our silver is mixed with dross our wine with water Neither is it thus only in temporal but in the Spiritual enjoyments of Believers who are here like the Nightingale sitting upon thornes or the Halcyon upon the trembling waters Doth the Christian serve God it is with fear doth he rejoyce it is with trembling doth he rejoyce in that Grace God hath given him as Paul Thanks be to God through Jesus Christ yet he cannot but mourn under the remainders of Corruption with the same Apostle O wretched man that I am who shall deliver me
from this body of death and when he compareth that little grace he hath with that Original purity he lost in Adam he cannot but mourn as the old men did (n) Ezra 3. who had seen the former Temple in its glory is it matter of Encouragement to him when his heart is enlarged in Gods service as it was to David when he and the people offered willingly to the Lord (o) 1 Chron. 29. Yet it is a matter of sorrow that he is able to do God no better service his greatest joy is not without some mixture the women after Christs Resurrection departed from the Sepulchre with fear and great joy (p) Mat. 28. 8. The Disciples walked in the fear of God and the comforts of the Holy Ghost (q) Acts 9. 31. Whereas in Heaven there are all things that are desireable and rare and precious without any mixture of contraries (r) Omnia chara clara rara There is perfection without mixture of imperfectness When that which is perfect is come that which is imperfect shall be done away (s) 1 Cor. 13. 10. There is perfection of holiness without the least sinfulness The sin of Jacob shall be sought and there shall be none (t) Jer. 50. 20. Perfection of happiness without any kind of misery there is joy without sorrow They shall obtain everlasting joy and gladness and sorrow and sighing shall flee away (u) Isa 35. 10. Rest without Labour Blessed are the dead which dye in the Lord they rest from their Labours (w) Rev. 14. 13. In sum there is life without death attending it Light without darkness peace without trouble ease without pain a full enjoyment of all desirable good and freedom from all imaginable evil 2. On the other hand In the eternity of Hells punishment there is all that is evil without the least mixture of any thing that is good The same shall drink of the wine of the wrath of God that is poured out without mixture (x) Rev. 14. 10. That Cup of wrath that is said to be full of mixture (y) Psal 75. 8. that is full of all the woeful ingredients that can be put into it is here said to be without mixture that is without the mixture of any thing that might alleviate their Torments I shall onely instance in three Particulars 1. Without any mixture of Mercy Here many times God corrects with Judgement not in Wrath (z) Jer. 10. last or if in Wrath yet in Wrath he remembreth Mercy (a) Hab. 3. 2. But there is all wrath without any mercy as in the Sacrifice of Jealousie (b) Num. 5. 15. God ordereth that there should be no Oyl or Frankincense put to it because it was an offering of Jealousie an offering of memorial to bring iniquity to remembrance in like manner in Hell there is no oyl of mercy to lenisie their sufferings no â—â—cense of prayer to appease Gods Wrath he that made them will not have mercy on them he that formed them will shew them no favour the day of Grace and Mercy is then past the door of mercy is for ever shut up against them When once the Master of the house is risen and hath shut the door and ye begin to knock at the door saying Lord Lord open to us He shall answer and say I know you not whence you are (c) Luk. 13. 14. When God hath shut up the door of Grace and Mercy as he doth in Hell though they beg and cry for mercy they shall receive no other answer than a peremptory denial the foolish Virgins deferred to get oyl into their Lamps till it was too late and when they went to buy the Bridegroom came and the door was shut and when they begged Lord Lord open to us he answered verily I say unto you I know you not (d) Mat. 25. 10. and what will a poor creature say or do in this dreadfull exclusion Have you ever seen a prisoner at the Bar with what importunate out-cries he begs mercy and with what dejection and despair he goeth away when he cannot obtain it think then what horror confusion and Everlasting despair shall surprize the Souls of those lost undone creatures who find themselves drenched in a sea of wrath and vengeance and cannot hope to have so much as one chord of mercy thrown out to them and that is another addition to their misery it is not onely without any mixture of Mercy at present But 2. Without any hope of mixture for the future In this life though men be under great troubles they are seldom without hope the Prophet Daniel heard the voice of an Holy One crying Hew down the tree and destroy it yet leave the stump of the roots in the Earth and thus it is usually with men in this life saith Ambrose though the tree be cut down and the branches lopt off all they have taken from them yet some of the root is left their hope is not quite cut off as long as there is life there is hope to him that is joyned to the living there is hope (e) Eccles 9. 4. And this is some support to men in their present troubles but in hell both root and branch and all hope are quite cut off Bede observeth that God hath made three places and in each of them hath placed two things in Heaven he hath placed Verity and Eternity on Earth Curiosity and Repentance in Hell Misery and Despair and as Hell is the proper place of despair so this despair is without the least mixture of hope What hope hath the hypocrite when God taketh away his soul (f) Job 27. 8. the Hypocrite of all other wicked men is usually most confident making no question and thinking much that any other should question his title to Heaven but when the hypocrite shall be turned into hell with all the people that forget God all his hopes will be quickly confuted what hope hath the hypocrite when God taketh away his Soul could a man speak with such a Son of confidence after he hath been some time in hell and ask him whether he were as confident as before Oh what a sad and dolefull answer would he return how would he befool himself and cry out against his former presumption and credulity the greater his hopes were before the greater now will be his confusion Hope deferred makes the heart faint saith Salomon much more hope frustrated When Ahasuerus asked Haman What shall be done to the man whom the King delighteth to honour he presuming that himself was most likely to be the man nameth the highest honours that could fall within the compass of his thoughts but when he saw that himself was laid aside and this honour done to Mordecai his great enemy think what a dump this was to him and accordingly you read how he went home to his house and told his wife and friends what had befallen him A man who hath a suit
mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what use of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laâ—rt foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and indubitable whence is it that men mind no more a thing that so mâ—ch and so nearly concerns them What are mens hearts made of Where are those affections which use to be eagerly carried out upon meaner objects What is become of mens Intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jeremy 2. 18. Let me ask Is a man a block a brut a home-born fool why is he spoyled or rather doth he spoyl and undoe himself Dyed Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2. Sam. 3. but for man to dye eternall as afool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9. 3. after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men doe and so they will one day judge of themselves but I pass to other Uses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor shâ—â—p of Christ feed below the mud wall is shinâ—d upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy goe up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of dayes when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24. 12. doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day long and chastened every morning and yet which is a greater evil many times the wicked devoureth the man that is more righteous than he Pharaohs lean kine devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and this hath been a great stumbling block to more intelligent men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find
this to have stumbled the best of the Saints Job startles at it Jeremy and Habakkuk expostulated with God about it David was ready to conclude that he had cleansed his heart in vain that there was no profit in the service of God Whereas if we go into Gods Sanctuary we may understand the end of both these sorts of men wicked men though they flourish for a time yet their end is sad When the wicked spring as Grass and all the workers of iniquity do flourish (b) Psal 92. 7. it is that they shall be destroyed for ever the righteous though they suffer at present yet their end is happy Mark the just behold the upright man the end of that man is peace (c) Psal 37. 37. Some express this by the familiar comparison of the Hawk and the Hen the Hawk is often transported from forreign Countries bought at a great price carried upon the Fist fed with choice dyet and hath all things prepared for her accommodation but being once dead she is thrown out of doors cast upon the dunghill and no more care taken of her the Hen on the other side while she is living is little accounted of she is forced even to lodge abroad in the open air exposed to the wind and stormes of the Winters night constrained to range abroad for her sustenance pecking here and there a little to satisfie her hunger if she comes into the house expecting some crums falling from the Table she is driven out with clamour and little care taken of her but when she is dead is cook't and drest in the best manner served up in a lordly Dish and the greatest Persons make of her flesh part of their Royal entertainments These two creatures not unaptly resemble the two sorts of men the righteous and the wicked the Hawk resembles wicked men who commonly prosper in the world and flourish like the Bay-tree and therefore pride compasseth them about how lofty are their eyes and their eye-lids lifted up they carry themselves as if they had got a monopoly of happiness as if the Sun shined only in their Cell as the Bernardine Monks boasted but when death hath put a period to their lives there is an end of all their happiness and eternal misery like Pharaohs seven years of famine devoureth the former years of plenty rendring their misery the more grievous by the remembrance of the happiness they once enjoyed On the other side good men who are fitly resembled by the Hen usually meet but with course entertainment in the world are looked upon as the filth of the world and off-scouring of all things their souls are exceedingly filled with the scorning of those that be at ease and with the contempt of the proud but having once finished their course they are bound up amongst Gods Jewels their bodies go down with hope to the Chambers of Death their souls are bound up in the â—undle of Life and put into a present possession of eternal happiness so that though in this life wicked â—en be the darlings of the world when those of whom the world is not worthy are destitute afflicted tormented yet if we believe there is another life after this in which the righteous shall be eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those temporal dispensations it is the end that crowneth all all is well that ends well Salomon saith The end of a thing is better than the beginning of it (d) Eccles 7. 8. and wise men esteem of things according to the last end A man that hath a suit at Law upon which his estate dependeth though in his journy up to the Term he be ill horsed meets with bad way and foul weather and homely lodgeing yet if he succeeds in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so many accommodations as good way fair weather good chear merry company yet if he be cast in his suit and loseth all he hath it will give him but little content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people of Antioch tells of himself That he was invited to dinner by a Gentleman of the City but not knowing the way to his house had a guide to conduct him the guide to gain the shortest way carried him through By-Lanes and Allies where they met much dirt and unsavoury smells at last they crossed a fair street the goodliest street in the City where they met with a man accompanied with a great number of people going to his execution coming to the house whether he was invited and finding there good Cheer and hearty entertainment How much better is it said he to go throw dirty lanes to good Cheer and good Company than to go through the fairest street to the place of Execution The Application is easie Good men while they are in their journie meet with many difficulties and discourteous usages but are going to a place of happiness and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven whereas wicked men though they go through a fair pleasant way where the Devil seems to pave their way for them that they might not so much as dash their foot against a stone yet they are going to execution having spent their daies in mirth in a moment they go down to Hell where they must suffer the vengeance of Eternal fire and if so there is little reason why we should either think much at the present sufferings of the Saints or envy the temporary prosperity of worldly men 1. There is no reason why we should think much at the Saints troubles Austin moveth this question whether it were better to eat a piece of fish that were made bitter by the breaking of the gall or to endure the tormenting pain of the tooth-ach or stone or gout several daies together without any mitigation or intermission of the pain This question saith Drexellius may seem a ridiculous question for how much better were it saith he to eat such a whole fish which could do a man no other hurt but leave a bitter tang upon the palate for a time than to suffer any of these torments but the space of one hour all the troubles of this life are but like eating such a piece of fish which though bitter for the time yet are soon over and it is much better to endure this for a short time than to be exposed to endless and eternal torments in Hell therefore the same Father beggs Lord cut me burn me do any thing with me here so thou sparest me hereafter (r) Domine hic seca hic ure modo in aeternum parcas And else-where Let all the Devils in Hell beset me round let fasting macerate my body let sorrows oppress my mind let pains consume my flesh let watchings spend me and heat burn me and cold
repent and the best be made of it may not the short pleasure of this one sin cost me many dayes and weeks sorrow nay perhaps make me go all my life in the bitterness of my soul if I do not repent wo to me that ever I commitâ—ed it will not this one sin encrease the flames of my justly deserved torments and add to those treasures of wrath I have been so long heaping up Pachomius hath this excellent saying Above all things let us every day think of our last day Let us in time think of Eternity and what he pressed upon others he practised himself and amongst others found this advantage by it when any sinful thought or motion arose in his heart he suppressed it with the thoughts of Eternity if it rose and rebelled again he knocked it down with the thoughts of Eternal torments The fool maketh a mock of sin saith Salomon but would the fool consider what sin will cost would he thus kick against the pricks would he be so fool-hardy as to play with flames and make a sport of everlasting burnings if that Saying so well known were as well considered that is acted in a moment which must be mourned for to eternity (b) Momento fit quod tota doleat aeternitas and that other of Gregory the sin that pleaseth is momentary but the punishment it bringeth is eternal (c) Momentaneum quod delectat aeternum quod cruciat we would rather chuse to leap into a Cauldron of scalding lead than willingly commit any one sin Let this then be one use we make of this point so to set the thoughts of Eternity before us that we might not sin against God 2. We should be exhorted hence to spend our time well of all those talents wiâ—h which God hath entrusted us there is none more precious than that of Time God ordereth That if two men strive together and one wounds the other that he keepeth his bed he that wounded him must as well pay for the loss of his time as for the cure of his wound How little soever we make of the loss of time God esteemeth it among the greatest losses We read of an admirable Vision revealed to St. John (e) Rev. 10. 1 2 3 5 6. He saw a mighty Angel by which interpreters generally understand Christ the Angel of the Covenant this Angel is said to come down from Heaven cloathed with a cloud and a Rainbow upon his head having his face as if it were the Sun and his feet as pillars of fire All which sheweth the transcendent glory of d Exod. 21. 19. his appearing Who is said to set his right foot upon the Sea and his left foot upon the earth which notes his universal sovereignty over Sea and Land He is said to cry with a loud voice as when a Lion roareth and to lift up his hand to Heaven and swear by him that liveth for ever and ever and certainly it must be a matter of some great concernment that is ushered in by so many remarkable circumstances men indeed sometimes raise the expectations of people when after a noise of the mountains bringing forth a ridiculous mouse creepeth out but God doth not thus use to deceive the expectations of his people such great preparations as are here described are alwayes attended with some remarkable thing suitable rto such preparations now what this great thing was follows He sware by him that liveth for ever that time shall be no longer whether it be meant of time in general as some contend or of the time of Antichrists rage and the Churches suffering as others think more probable either serves to inform us of what great worth time is and what a great punishment it is to be deprived of it Much more might be spoken of the preciousness of time as that it is the fruit of Christs purchase that doom passed upon Adam in the day thou eatest thereof thou shalt dye the death had been immediately upon his sin put in execution had not God given Christ to interpose between his wrath and mans sin that there was any time given him it was not only through Gods indulgence but through the purchase of Christs blood But to come more near the business in hand the preciousness of time chiefly appeareth in regard of what dependeth upon it all things receive their worth and value from what dependeth on them and the Use they may be put to a Bond or a mans Will as it is a piece of written parchment is scarce worth one shilling yet an estate of many thousands may depend upon them therefore men are as careful of them as of their choisest jewels In like manner time though as simply considered in its self it be not so precious yet is is infinitely precious in regard of what depends upon it what more necessary than repentance yet that depends upon time I gave her space to repent of her fornications (f) Rev. 2. 21. what more desireable than the favour of God This depends upon time and is therefore called the acceptable time (g) Isa 49. 8. What more excellent than salvation this likewise depends upon time Now is the accepted time now is the day of salvation (h) 2 Cor. 6. 4. Pythagoras saith that Time is the soul of Heaven we may rather say that it is the way to Heaven the Pledge and earnest of Salvation (i) Pignus arrha coeli But to come more near what can there be of more weight and moment than eternity it is as was before asserted the Heaven of Heaven and the very Hell of Hell without which neither would Heaven be so desireable nor Hell so formidable Now this depends upon Time Time is the Prologue to Eternity the great weight of Eternity hangs upon the small wire of Time whether our time here be longer or shorter upon the spending of this dependeth either the blisse or the bane of body and soul to eternity This is our seed-time eternity is the harvest whatsoever seed we sow whether of sin or grace it cometh up in eternity whatsoever a man soweth the same shall he reap this is our market time in which if wee be wise Merchants we may make a happy exchange of Earth for Heaven of a Valley of tears for a Paradise of delights It is our working time I must work the work of him that sent me whilst it is day the night cometh when no man can work (k) John 9. 4. according as the work is we do now such will be our wages in Eternity It is the time of our reprival being all in a state of condemnation born heires of Hell God is pleased to give us this time to make us our peace and sue out our pardon if we improve it to this end we may not only flee from the wrath to come but provide for our selves a wide and large entrance into Heaven but if we mis-spend this terme it is so a forbearing
that it is also an augmentation of our punishment the longer we live the more wrath do we treasure up Gods wrath is like a great bell that is long in raising but being up it gives a dreadful sound The Heathen Poet could say Gods Mill is not presently going but when it goeth it grinds all to dust and pouder (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we ravel out this time in idleness and vanity it would have been better for us we had never had it better if we had been sent to Hell as soon as ever we beheld the light of Heaven Infinitely therefore doth it concern us to improve this time to the end it is given us to agree with our adversary quickly while we are in the way lest he deliver us to the judge and we be cast into Prison to lye there till we have paid the uttermost farthing in the ordinary passages of our lives we do more or less esteem of time as the business that depends upon it is of more or less consequence When we are cast into streights of time and have some business of great concernment which must be done in that time or not done at all in this case we account every minut precious and had rather lose a whole day at another time than an hour now thus this present time being given us to make provision for Eternity every parcel of time is as much worth as Heaven is worth and Eternity is worth some one hour of time in regard of the concernment of it may be as much and much more than all that eternity of duration which we are to enter upon after this life one hour rightly improved may procure more favour from God and more mercy to our soules than we can ever hope to attain during that infinite duration that doth awaits us one sigh flowing from a broken heart one penitent tear falling from the eye may through mercy prevail to discharge that great debt of sin which all the flames in Hell cannot expiate to all eternity How strongly then should that foundation be laid that hath such a building as Eternity to be built upon it How carefully should that anchor be cast that is entrusted with a vessel so richly laden as our everlasting condition Bellarmine telleth of an University where those who were to proceed Doctors had certain hard questions given them to resolve and four and twenty hours allowed them to study for their answer and according to the resolution they gave they were either to receive their degree with honour and applause or to be sent away with shame and those probitioners as he observeth would for that time sequester themselves from company shut up themselves in their study scarce allowing themselves time to eat or sleep spending the whole time in studying to resolve those questions The time we here spend whether longer or shorter is given us by God to provide for our everlasting condition and seeing upon the improvement of this time dependeth an eternity either of bliss or woe what manner of persons ought we to be how careful to pass the time of our sojourning here Suppose a man by some misdemeanour had forfeited his estate and life and that upon much intercession his Prince should cause an hour-glass to be turned and set him some work to do telling him if he spent that hour well he should not only be freed from death but should be advanced to some great preferment if he loitered away that time he should be put to exquisite tortures it is not to be doubted but such an one would improve that hour to the uttermost of his power an hour is not so little to a mans whole life as this life is to eternity yet upon the spending of this dependeth our everlasting weal or woe eternal life is now either gotten or for ever lost (m) Hic aut accipimus aut amittimus aeternam vitam and if this were seriously considered it would be a forcible motive to make us walk circumspectly not as fools but as wise redeeming the time though time it self last not yet whatsoever is everlasting dependeth upon it and therefore should be carefully improved to the best advantage CHAP. XI An Exhortation to look on Eternal things by our Meditations Expressions Affections of Desire Hope Love Delight and Endeavours 3. BE Exhorted to look to the things that are Eternal this is that the Text speaks to While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal and being the duty of the Text I shall the more enlarge in speaking to it it is chiefly meant of the Eternal happiness in Heaven as appeareth by the words before our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory To that therefore I shall chiefly speak and there are two things I shall do if God permit First shew what is meant by looking to things eternal or how we are to look to them and then lay down some quickning motives to engage us to it take the first in these particulars 1. We should look to them in our thoughts and make these unseen eternal things the continual subject of our meditations it should be our morning thoughts our evening thoughts our night thoughts our solitary thoughts when we are alone indeed our continual thoughts what shall become of us to eternity they say at the consecration of a Pope amongst other ceremonies a Herald proclaims these words before him Have in thy mind the years of Eternity Think of eternity was the Motto of Meursius a learned man (a) aeternitatem cogita and hath been of many others some writing it in their Books some upon the wall of their closet some upon some door in their house that they might upon all occasions be minded of it neither is there any thing that doth more deservedly challenge our more serious meditations we should every day set some time aside to retire into some secret place such as Isaac's fields or Davids Closet or Cornelius his Leads and there to think of our eternal condition Thus it was with David or whoever was the Penman of the 77 Psalm ver 5. I have considered the daies of old the years of ancient times it is in the Original the years of ages and so the vulgar Translation readeth it I had the years of Eternity in my mind and to the same purpose both the Syriack and Aethiopick Versions and it seems he was so taken up with these thoughts that he could not sleep in the verse before Thou holdest mine eyes waking in the Original Thou hast held the watchings of mine eyes or as the Vulgar Mine eyes have prevented the night watches It is said of an eminently religious Minister (b) Mr. Ward that being at dinner with some company he sate silent for a good space
be written in letters of Gold or rather to be engraven with the point of a Diamond in the hardest Rock in such legible characters that whosoever runs may read it Oh how happy a thing were it if men were alwayes of the same mind that they are of upon their sick-beds It is noted by Zaleuchus in the Proem of his Laws that when men come to dye there invades them a sorrow for what they have done amiss and an earnest desire that all their former life had been just and vettuous And as remarkable was that saying of Plato Know this for certain that when a man cometh to this to see that he must dye there cometh upon him both a great fear and a great care of those things which he before neglected in his life-time It is an usual thing for carnal men in the time of health to look upon the service of God as a weariness to cavil against the strictness of Religion what need is there of so much praying and hearing and pains-taking but it is a rare thing to hear men speak thus upon their death-beds Some say the Mole which continueth blind all her life-time hath her eyes open towards her death how many have we heard of who have lived all their time as if there were neither God nor Heaven nor Hell yet at the time of death have their eyes opened and conscience awakened How many who have passionately befooled and blamed themselves for their former neglects one crying out call time back again another My life is done but my work is undone others wishing that God would try them once more that they might live a little longer time promising what lives they would lead what care and pains they would take or if any be so far given over to a stupid security that the grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmin telleth of a worldly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) Darte bene moriendi l. 2. c. 11. Sir I have much desired to speak with you but it is not for my self but in behalf of my wife and children for my self I am going to Hell neither is there any thing that I would desire in my own behalf and this he spake saith he with suâ—â— composedness of mind as if he had spoken of going but to the next Town or Village vile brute who could be so apprehensive of his going to Hell and be no more affected with it could a man have spoken with this stupid sot after he had been some time in Hell do we think he would have made as light of it as he did then Certainly if fear will not work upon men feeling will It is said of Dives (w) Luke 16 23. That in Hell he lift up his eyes being in torments and saw Abraham afar off He who all his life time scarce ever looked upward toward Heaven yet being in Hell-torments he lift up his eyes the most stupid conscience will then be awakened they who now will not see shall then see and be confounded in the latter daies they shall consider it (x) Jer. 30. 24. Oh how happy a thing were it if men were of the same mind now that they will be of then that they would be perswaded to do that now which afterward they will most passionately wish they had done that they would but do that in time which all the world would be glad to do when it is too late On the other side how sad is it that men should never consider this till they be awakened by everlasting burnings Parisiensis calleth such the Batts of Faith as Batts do not look forth till the Sun be down so it is with such Austin compareth them to them who awake out of a Lethargy and fall into a Phrensie they awake out of a dead Lethargy of stupid carelesness and fall into the Phrensie of horrour and everlasting despair to conclude this paricular seeing there is no man whatsoever but will one time or other approve of this course it should be our care now to set about it to do that in time which we will wish we had done when it will be too late 3. Consider that wisdom is in nothing so much seen as in this There is saith the Philosopher a wisdom in some particular as when men are wise in their own professions and wisdom in general (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are wise about their chief good by how much greater the good is we aim at the greater is the wisdom that is shewed in the attaining it Eternal happiness being the chief good wisdom is mainly seen in securing that to our selves There are three things in which true wisdom consists first to propound to our selves the chief good the right end which is Eternal blessedness Secondly to pitch upon the right means conducing to this end Thirdly to arm our selves against those difficulties which might hinder us in the attaining it as we act in this such we will appear to be at last if we be such as make seasonable provision for our everlasting condition we will appear to be wise men indeed but if after all our cares and plottings for other things we shall have neglected this we shall shew our selves the greatest fools it was for this cause that God calleth the rich man Fool (a) Luke 12. he was wise enough for the world he knew how to get it he ordered his business so that his ground brought forth plentifully when he had it he knew how to keep it he resolved to pull down his barns and build greater he knew likewise how to enjoy the comfort of it Thou hast goods laid up for many years take thine ease eat drink and be merry but because all his wisdom extended only to these things making no provision for his future estate God calleth him Fool Thou Fool this night shall thy soul be required of thee then he adds so is he that layeth up treasure for himself and is not rich toward God that is careful about things temporal but makes no provision for things Eternal we use to look upon them as unwise men who have only from hand to mouth who look only for a present supply but take no care for their future subsistence such are we if all our care be limited to this short life without providing for our future estate certainly they only are truly wise who are wise unto Salvation such as are wise for other things and regardless of this will at last appear to be the greatest fools He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall be a fool He that maketh it his great business to get riches and so as he may get them careth not whether it be by right or wrong shall not only lose them when
3. neither can that be done after death Dives desired that one might be sent to preach to his Brethren on earth but desired none for himself knowing it was then too late Are we to do it by praising God as Death cannot praise thee the grave cannot celebrate thee (d) Psal 50. 23. Isa 38. 18. Are we to do it by Repentance which is therefore called a Repentance to salvation (e) 2 Cor. 7. 10. Repentance depends upon time I gave her space to repent of her fornication When the time of life is past though men cry like that fool Beroaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance they shall find no place for Repentance though with Esau they seek it carefully with tears Are we to do it by believing in Christ as Believe on the Lord Jesus Christ and thou shalt be saved (g) Acts 16. 31. After this life there is no future offer of Christ to be expected The dayes come y Eccles 9. 10. f Rev. 2. 21. when you shall desire to see one of the dayes of the son of man and shall not see it (h) Luke 17. 22. Are we to do it by Hope which is therefore called the Hope of Salvation To him that is joyned to the living there is hope (i) 1 Thess 5. 8. Eccles 9. 4. but after death there is no place for hopes What hope hath the Hypocrite when God taketh away his soul (k) Job 27. 8. The door of hope and mercy is then for ever shut up Alexander laying siege to a City that refused to yield upon his summons caused a Torch to be lighted letting them know while that torch burned they might have conditions of peace but if they stood out till that was burned out they must expect nothing but fire and sword the time of this life is a torch of mercy that god hath lighted while this lasts we have opportunities to make our peace with God but if we neglect it now it ceaseth for ever Chrysostome observeth that whereas God hath given many other things double two eyes to see with two ears to hear with two hands to work with two feet to walk with to the intent that the failing of the one might be supplyed by the other he hath given us but one soul if that be lost hast thou saith he another soul to give in recompence for it I shall add as he hath given us but one soul to provide for so he hath given us but one life to make provision for it we have not a brace of lives that we may recover in the latter what we have lost in the former They say there is no offending in war twice it is certain there is no offending twice in this kind if we mis-spend this life we have no other life to live here if happiness be once lost it is for ever lost if we once dye ill we are damned for ever and seeing after death there is no doing any thing in reference to Eternal happiness it should be our care to do it now as our Saviour argued I must work the work of him that sent me while it is day the night cometh when no man can work and not only to do it but to do it with all possible diligence So Salomon upon this ground exhorteth Whatsoever thy hand findeth to do do it with all thy might for there is no work in the grave whereunto thou goest 7. Consider there are but few who obtain Eternal happiness it is indeed a doctrine that carnal men do not love to hear when Christ told the Jews That there were many Widows in Israel in the dayes of Elias (i) Luke 4. 25. c. yet to none of them was Elias sent but to Sarepta to a woman that was a Widow and many Lepers in the time of Elisius and yet none of them were cleansed saving Naaman the Syrian thereby implying though many live in the bosom of the Church yet but a few shall be saved the Text saith When they heard these things they were filled with wrath and thrust him out of the City but how unwelcome soever this doctrine is to many it is a certain truth that shall stand more firm than the Sun that faithful witness in Heaven if we ask of the daies that were before us even since the time God created man upon the earth we shall find this to be most true in all the several ages of the world in Noah's time the world could not be very populous having lasted so long and men living eight or nine hundred years yet there were but eight persons saved in the Ark though it be questioned by Divines whether all that were temporally destroyed were eternally damned and we may think more charitably of some especially children and such as were not capable of faith and repentance yet for the generality the Scripture saith That all flesh had corrupted their waies and the Apostle calleth them the world of the ungodly (k) 2 Pet. 2. 5. Who would have thought that in those five populous Cities of the Plains there should not be found ten righteous persons yet for want of so small a number four of those Cities were overwhelmed with a deluge of fire and brimstone We read of six hundred thousand Israelites that went out of Egypt yet of all these two only entred the Land of Canaan as Canaan was a type of Heaven So Origen maketh those two that entred there a type of those that are saved and the rest of those that perish if we come to David's time he complaineth The godly man ceaseth the faithful fail from amongst the children of men They are all gone astray there is none that doth good no not one (l) Psalm 12. and 14. In Elijah's time they were so few that he thought himself alone and Gods highest number did amount but to seven thousand and what were they amongst the many thousands of Israel and Judah Isaiah complaineth they were but a small remnant comparing them to the shaking of an Olive tree two or three berries in the uppermost boughs (m) Isa 1. and 17. 6. Jeremiah complaineth they were but one of a family two of a tribe And Micah Compareth them to the gleanings after Harvest and the gatherings after Vintage (o) Micah 7. 1. Indeed in Christs time they grew up to a flock and multiplied more in those following times yet this lasted not long about three hundred and fifty years after arose a pestilent Heresie when the world groaned to see it self turned Arrian and some time after those other Hydraes heads Mahometanism and Popery sprung up which to this day have over-spread so great a part of the world and at this day if we consider how few profess the truth and of them how few live up to their profession we must conclude that even now there are but a few saved and if so how much doth it concern us to take
is Heaven to be had without it As God hath propounded happiness as the end so he hath appointed labour t Prov. 13. 4. and 21. 25. as the means labour for the meat that endureth to Eternal life work out your Salvation and what God hath joyned together let no man think to put asunder it is in vain to expect happiness upon any other terms as soon may we think to pluck the Sun out of Heaven or remove the earth from its Center as soon may the silly flye mount up to Heaven and with her narrow wings darken the Sun and with her feeble feet stay the motion of the Primum Mobile as we be able to alter the Decrees of Heaven and invert that order that God hath set let foolish men think so much labouring to be more than needs and cavil against the strictness of Religion God hath said without holiness no man shall see him and whose words shall stand Gods or theirs who shall determine upon what conditions happiness is to be had but he that giveth it as our endeavours without God cannot so God without our endeavours will not ordinarily save us though God giveth the earth to the meek yet he giveth Heaven only to the violent the violent take it by force (u) Mat. 5. 5. and 11. 12. Jacob got the blessing by putting on the garments of his Brother Esau Esau signifieth working if ever we would wear that rich Garment of Salvation we must get it by working Our Saviour indeed saith of the Lillies that they toyl not neither do they spin yet Solomon in all his royalty was not arrayed like one of them but it is otherwise with this Garment of Salvation we must win it with Labour before we wear it with triumph it is an infinite mercy that Salvation is to be had upon so fair terms we must not think to impose upon God and make conditions of our own 12. Consider men may do much and go far yet miss of Heaven for want of coming up to Gods terms many at the last day will make fair pretensions pleading that they had eaten and drunken in Christs presence and heard him preach in their streets that they had prophesied and cast out Devils in his name and yet be excluded The foolish Virgins the young man Demas and many others went far and yet failed of the grace of God Luther speaketh of one Arsenius who made a great profession and was a man of eminent parts praying and discoursing to admiration when this man lay upon his sick-bed his friends that came to visit him expected to hear some great thing from him and told him That sure he could not but enjoy much comfort who had been so eminent for the profession and practice of godliness But he answered that he had not that comfort they thought he had that he found it now to be with his soul not according to what man judgeth but according to the judgment God passed upon him and God said he judgeth righteous judgment Many the like instances might be given and when we hear of the ship-wrack of so many goodly Vessels of the fall of so many bright shining stars had not we need work sure and take all possible care that we do not miscarry in like manner Upon this ground our Saviour exhorts Strive to enter in at the strait gate for many will seek to enter in and shall not be able (w) Luke 13. 24. And the Apostle (x) Heb. 4. 1. Let us therefore fear least a promise being left us of entring into his rest any of you should seem to come short of it 13. It is an infinite mercy that Eternal happiness is yet attainable when by the sin of our first Parents we justly forfeited that happiness to which we are entitled at our first Creation God might have dealt with us as he did with the lapsed Angels who had no sooner sinned but were expelled Heaven and left without possibility of happiness Indeed some school-men and other Divines give several reasons for this different dispensation of God towards Angels and men some thus that there is a time prefixed both to Angels and men after which there should be no possibility of altering their estate now as death is the time prefixed to man so the first good or bad deliberate action to the Angels that those that then stood should be confirmed in their happiness but those that fell should be put out of all capacity of being happy Some think it to be the greatness of the Angels sin above that of man they sought to be like God in Omnipotency which is not communicable to any creature man only in omniscience or the general knowledge of things which they say may be imparted to a creature as it was to the humane soul of Christ Some refer it to the manner of their sinning the Angels fell of themselves having no others to tempt them but man by the suggestion of Satan and it is less to sin when overcome by temptation than to sin voluntarily without any temptation other reasons they give as that though some Angels fell others stood and so the whole species did not perish whereas in Adam all mankind fell so as had not God appointed a redemption none of the race of mankind could have been saved Again the Angels were more glorious creatures living in the presence of God whereas man was made lower than the Angels and was placed upon the earth at a greater distance from God and as a Tree that falleth from some high precipice is more battered and broken in the fall than that which falleth from a low place So here by how much saith Austin the Angels were more high in glory by so much was their fall more grievous and irrecoverable and man by how much he was more frail by nature by so much more capable of mercy and pardon Again the knowledge of Angels is intuitive when they take a view of any thing they see it in the causes the effects and all that belongeth to it and so what they do they do with so full a consent of will that they never alter or repent whereas the knowledge of man is discursive he findeth out one thing by another and one thing after another so that upon further consideration he often repents of what he before did and disliketh what he before approved To this purpose is that distinction amongst the School men of a three-fold will the will of God that can neither turn nor return the the will of man that may both turn and returun that is may alter both before and after Election between these is the will of Angels that may turn but not return may alter before Election but not after and because as what else they do so when they sinned they sinned with that full consent of will that they cannot alter or repent hence they say their sin was unpardonable and their fall beyond all recovery whereas man who sinned not with
or a Child but for the loss of a Horse or a Cow than to hear they are in apparent hazard of losing eternal happiness but when after death they shall find themselves for ever deprived of it and shall have their understandings cleared and enlarged to know the worth of what they have lost then they will conclude that there is no loss like this loss and would think themselves happy if upon any conditions they might be but some little time within the possibilities of happiness They would be willing to give any thing thousands of Rams ten thousands of Rivers of Oyl or whatsoever men count precious they would be willing to do any thing if prayers tears humiliations watchings fastings would prevail to regain lost time how gladly would all this and much more be undertaken If it were to be regained by hewing their way through Rocks of stone by swimming through Seas of blood by encountring the greatest difficulties and dangers how willingly would they undertake any thing that is possible to be done they would be willing to suffer any thing if enduring the pain of a thousand deaths if lying a thousand years in Hell would satisfie Gods Justice for their former neglects and prevail for some longer time to be indulged them how tolerable would this seem How gladly would they accept of the Conditions But alas it will be then too late the door of hope and mercy will be then for ever shut up against them they will have nothing then to do but to lament their doleful loss and that they will do with howlings and lamentations able to rend Rocks and Marbles in pieces CHAP. XV. Of Directions to help us in looking after Eternal Blessedness HAving finished the Motives I proceed to some Directions The Apostle James speaketh of those as uncharitable men who give good words to the poor saying Depart in peace be you warmed and filled notwithstanding give them not those things which are needful to the Body and censureth their uncharitableness with (a) Jam. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doth it profit Probably I might incur the like Censure should I onely exhort men to labour for Eternal Blessedness and not withall give some Directions how it might be attained therefore shall lay down these ensuing 1. We should engage our selves by taking up fixed peremptory resolutions things fully resolved on are more than half done when a man out of a practical conviction cometh to be sensible both of his want of happiness that without it it had been good for him that he had never been born and of the worth and excellency of it and thereupon taketh up a set resolution that he must have it whatsoever it cost him that whatsoever he neglects he will not neglect this one thing necessary this man is not far off from the Kingdom of God Resolution when it is fixed like a principle in the Soul when it is both deliberate proceeding out of a settled judgment not rash sudden and precipitant and determinate with the full bent and tendency of the heart not a velleity a weak fluctuating inclination such a Resolution hath a twofold advantage 1. It hath a powerful influence upon the whole man he that fully resolveth upon a thing will put to the utmost of his power about it and when a man takes up a stedfast resolution to make Heaven his business this will engage all the Powers Faculties Abilities of the Soul all the wisdome study care thoughts affections endeavours in the pursuit of it such an one will stick at no pains but be willing to do any thing that he might obtain it 2. It will break through all Oppositions Nazianzen walking by the Sea-side and observing â—ow the waves beating upon the shoar brought with them many Cockle-shels stalks of Herbs and the like trash and returning with other waves swept them away again when in the mean time the Rocks about him stood firm being not a whit moved by the flux and re-flux of the raging waters deduced from thence this profitable Meditation That weak irresolved minds are soon overcome by contrary perswasions whereas a stedfast peremptory resolution will easily dash all temptations and keep a man that no contrary solicitations can remove him from his stedfastness As therefore they say Bees when they flye in a great wind ballast themselves with little stones that they might not be carried away with the wind so it should be our care to Fortifie our selves with strong and settled Resolutions onely we must take heed of resolving in our own strength Luther in his Comment upon the Galatians tells of Staupitius that he had often heard him complaining to this purpose I have many times resolved and covenanted for the Service of God but I cannot perform according to my resolutions hereafter I will take up no such Resolves for I well see if God be not merciful to me in Christ for all my vows and resolutions I shall never be able to appear before him and Luther commends it for a holy kind of despair what we think to build by our own strength we will soon pull down by our own weakness therefore when we thus resolve we should go forth in the strength of the Lord and make mention of his Righteousness only 2. We should improve that Power we have though a man in his natural estate is not able to believe and repent and do such things as more immediately accompany Salvation yet he may do something in tendency to it as 1. He may abstain from those sins that are Destructive of Salvation though he cannot abstain from sin collectively yet he may divisively though not from all sin because it is natural to sin yet from this and that particular sin though he cannot refrain from the inward lustings of the heart which continually sends forth sin as the Fountain sendeth forth water yet he may from many outward acts of sin every one of which strengthen the habit and more strongly encline to sin the Drunkard can continue sober while he is in sober company the Swearer if he be in the presence of a Justice of Peace will scarce swear an oath for some hours together and what they do at one time and in one company they might do in another though they cannot abstain from sin out of love to God or hatred of sin yet they may out of love to themselves and fear of Hell if the Laws of the land should ordain that he that sweareth or is drunk should be punished with death it would no doubt keep many from those sins and what they do out of fear of a temporal they might do much more out of fear of eternal death 2. A man may hear read pray confer meditate and use other outward means appointed by God if he doth something this way he might do more allow himself more time for these duties and when he sets about them might disengage himself from other things that he might intend them in a