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
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
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
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
gratifie Satan and as certainly ruine our Souls as if we wholly neglected them when we have done all we are able we must say We are unprofitable Servants (o) Horreo quicquid de meo est ut sim meus Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replyed I abhor my Rectorship of the University my Reader-ship of Divinity my Pastorship of Edenborough and all I have done that I might be sound in Christ not having on mine own Righteousness And at another time There is nothing of mine which I do not account as dung that I might win Christ And again I have nothing to glory in but the merits of Christ all other things I count losse 6. We should labour for those Graces which entitle to eternal happiness I shall name only some as 1. Knowledge This is eternal life to know thee the onely true God and Jesus Christ whom thou hast sent (p) John 17. 3. Though the Valentinian Hereticks had knowledge in too high estimation when they ascribed all to it affirming that as ignorance made us subject to all misery so the restauration of the inward-man must needs belong to knowledge onely yet what some Philosophers said of Light that all the influences of the Sun and Stars are by light transmitted to this inferiour world so the light of Knowledge is that Conduit-pipe by which the several Graces God worketh are conveyed into the soul as in the first Creaation light was the first thing God made so in the new Creation Josephus saith that Judas Maccabeus going about to repair the Temple and purge out the reliques of Idolatry began with the Lights placed a Light upon the golden Candlestick and ordained a Feast which they called Lights (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when God purifyeth the heart and makes it a Temple for himself He first setteth up the light of knowledge in the Soul without this we can never hope to be made partakers of the inheritance of the Saints in light When Hamans face was covered death followed when men live in a land of Light and yet have the things of their peace hid from their eyes it is a sad Prognostick of their everlasting miscarriage If our Gospel be hid it is hid to them that are lost (r) 2 Cor. 4. 3. 2. Godly sorrow which worketh repentance to Salvation not to be repented of (s) 2 Cor. 7. 10. If any thinks he hath no sin I would say to him as Constantine of Acesius the Novatian Let him make new Ladders to climbe up to Heaven by but if we have sinned there is no other way than by godly sorrow sin must be purged either by water or by fire saith Guericus if the water of Repentance doth not here wash away our sins Hell-fire will afterward burn our souls 3. Faith which the Apostle calleth the substance of things hoped for the evidence of things not seen (t) Heb. 11. 1. though we must distinguish between faith of Adherence and Faith of Evidence between the first Act of Faith whereby we believe and the second Act or as some call it an act flowing from faith (u) Actus à side emanans between the work of Faith which is Believing and the fruit of Faith which is Assurance A Christian may have faith in the Seed and not in the Harvest the fire of Faith may warm his heart yet not flame forth in Assurance he may have the direct act of Faith both a Negative exclusive act whereby he renounceth all other wayes and means of Salvation and a Positive exclusive act whereby he rests wholly upon Christ for Eternal life yet not have the Reflex act whereby he knoweth that he believeth and that Salvation belongeth to him yet where Faith is in Truth it giveth undoubted title to Heaven though at present no particular assurance of it Faith is called a Believing to Salvation (w) Heb. 10. 39. and Salvation is said to be the end of Faith (x) 1 Pet. 1. 9. 4. Love The joyes of Heaven are said to be prepared by God for those that love him (y) 1 Cor. 2. 9. Ambrose in his Funeral Oration for Theodosius describing his religious Death bringing in the Angels and Archangels hovering about his departing Soul to carry it to Heaven And asking him what Grace it was he here practised on earth that gave him so ready an admittance into Heaven He replyed I have loved I have loved Love is as strong as Death the coales thereof are coales of fire which hath a most vehement Flame (z) Cant. 8. 6. In the flames of this fire it is that the devout Soul ascends to Heaven as the Angel once in the flame of Manaoh's sacrifice 5. Humility As the Philosopher being asked What is the first thing required in an Orator answered Pronunciation what was the second what the third answered still Pronunciation Pronunciation So saith Anstin If I were asked what is the readiest way to attain Truth and so Happiness I would answer The first the second the third thing is Humility Humility as often as I were asked I would say Humility Humility doth not only entitle to Happiness but to the highest degree of Happiness Whosoever shall humble himself as this little child the same is the greatest in the Kingdome of Heaven (a) Matth. 18. 4. 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowle they call Polysarchoi which though they have wings like other Fowle to flye with yet they have such heavy ponderous bodies that they seldome flye higher than the stub of some Tree but live most-what like beasts upon the earth worldly-minded men are like these Fowles who though they have intellectual immortal souls by which they should converse in Heaven yet they are so eaten up with the world that they have no time and lesse mind to look after Heaven Chryosostome observeth that other beasts though they are made so as they look down to the earth yet sometimes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially in their extremity they lift up their heads towards Heaven only the Camel is so depressed with the bunch of flesh upon his back that he is alwayes poring upon the earth and is never observed to look up toward Heaven To other beasts he compareth other sorts of sinners who though great strangers to Heaven yet sometimes have some thoughts of God and Heaven onely the covetous worldling like the Camel is so bowed down to the earth that he liveth as if there were neither a God to be served nor a Heaven to be looked after this sin therefore we must in a special manner take heed of it is not more impossible for the same eye at the same instant to look downward toward the Earth and upward toward Heaven than to have the heart set both upon the World and Heaven if we desire and
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
5. 3. and as thus in the Temptation so in the Punishment though the Devil be commissionated by God to torment wicked men and probably one wicked man shall help to torment another yet every man will be his own greatest Tormentor when he shall consider on the one side the punishment of loss what a great happiness he hath for ever lost when the understanding shall be enlarged to apprehend the greatness of his loss when Conscience shall be awakened to apply this loss to himself This loss is my loss I am the man that have seen Affliction when the thoughts that are now taken up about other things shall be wholly intent upon this loss when he shall further consider upon what fair terms Salvation was offered how much time he had to work out his Salvation what variety of means and helps God afforded him For what petty inconsiderable things he lost it when besides this punishment of loss he shall find by sad experience what before he would not believe what a dreadfull place Hell is what a fearful thing it is to fall into the hands of the living God When he shall further consider how often he was warned to flee from the wrath to come what means and helps God afforded him to escape the damnation of Hell and that nothing could prevail upon him When he shall further Consider that he himself was the cause of his own ruine that he lyeth down upon a bed of his own making that he is fettered in cords of his own twisting that he walks but in the light of his own fire and in the sparks of his own kindling when he shall add this to the former that his condemnation was through his own choice God set before him life and death and he chose his own delusions Oh! the rendings and tearings of Conscience which must needs result from these and the like sad reflexions which successively pressing upon the soul like the impetuous waves of a raging Sea one after another must needs afford everlasting matter for this Worm to feed on These considerations will be as the Wood Conscience as the Worm those as Fuel this as the Flame the one as Tow the other as a Spark they shall both burn together and none shall quench them For this is that which will make this worm most unsufferable because it is a never dying worm [e] Isa 66. 24. Mark 9. 44. Sometimes it is called fire a Furnace of Fire a Lake of Fire (f) Isa 66. 24. Mat. 13. 42. Rev. 19. 20. All which speak it terrible but that which makes it most terrible is because it is an unquenchable Fire (g) Mat. 3. 12. an Everlasting Fire (h) Mat. 25. 41. Fire here must be fed with continual supplies of Fuel or else it goeth out but this by the breath of God which like a stream of Brimstone kindleth it (i) Isa 30. 33. So that look how long God liveth so long this Fire burneth Wicked men shall burn in an eternity of Fire to and if possible beyond an eternity of duration Sometimes it is called a Prison (l) 1 Pet. 3. 19. and wicked men are said to be bound hand and foot (m) Mat. 22. 13. We read of a Prison amongst the Persians which was deep and wide and dark and only one hole at the top into which the Prisoners let in could no way get out therefore was called by them Lethe forgetfulness Such and far more grievous is the Prison of Hell out of which there is no redemption they are lying Histories which tell us that Trajan was delivered out of Hell by the Prayers of Gregory and Falconella by the Prayers of Teclaes No he that goeth this way never turneth again nor ever taketh hold of the paths of life The Prisoners here are not Prisoners of hope as we said of the Jews in their captivity in Babylon (n) Zech. 9. 12. and may be said of other Prisoners but are Prisoners of desperation being once doomed to these Prisons of fire they must continue for ever Fettered under Chains of darkness lying there like a wild Bull in a Net in vain roaring and begging for mercy through the grates of their eternal Dungeons Agree with k ardebunt in aeterno igne in aeternum ultra thine adversary quickly whiles thou art in the way lest at any time the Adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into Prison Verily I say unto thee thou shalt by no means come out thence till thou hast paid the uttermost farthing (o) Mat. 5. 25 26. But that I may contrive a large Picture in a small Ring to use Philoes expression and contract the Images of great things into a little glass Is it called darkness Do wicked men go from one darkness to another from inward to outer darkness That darkness is said to be eternal For whom is reserved the blackness of darkness for ever (p) Jud. 13. Is it called Death The wages of sin is death it is a death that never dyeth (q) Mors sine morte Death shall feed on them the Arabick readeth it shall be fed with them (r) Psal 49. 14. Death like a hungry Vulture shall not cease to feed on them to all eternity Is it called burning do wicked men go from burning to burning from burning in sin to burning in hell from burning in flames of lust to burning in flames of torment these burnings are for ever who shall dwell with Everlasting Burnings (s) Isa 33. 14. Lastly It is sometimes called torment as it is said of the rich man that he was in torments so as he cryeth out I am tormented in this flame that which makes these torments more tormenting is because they are eternal They shall be tormented day and night for ever and ever and The smoak of their torment ascendeth up for ever and ever (u) Rev. 20. 10. 14. 11. t Luk. 16. 23 24. CHAP. IV. Of the Sublimeness of Eternity as Transcending all Expression Knowledge of it self or measure and all Imagination HAving dispatched the first Doctrine That things which are not seen are eternal I proceed to the second Doct. 2. That which puts the greatest weight upon things not seen and makes them the proper objects of a Christians aim and choice is because they are eternal Though if these and things seen were weighed together there were many other considerables that would give the precedence to things not seen yet that which chiefly casts the scale and maketh things not seen to preponderate is because they are Eternal This the Apostle layes down as the reason why they looked at these not at the other because the other are temporal but these eternal it is Eternity that mainly makes the difference and puts an infinite weight upon the unseen things of another life so that I am here to speak of the grand importance and concernment
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
at Law and is before-hand confident he shall have the day if when the time comes he finds himself cast this maketh his grief so much greater by how much his confidence was greater before and for him that was confident of Heaven to be doomed to Hell for him that made no question of finding mercy now on the sudden to find himself past all hopes of mercy this is that which will double his damnation and make his condition far more miserable It is said of the hypocrite that his hope shall be cut off and his trust be as a Spiders web (g) Job 8. 14. the Spider spends much time and taketh much pains in the weaving of her web some say every morning before she looks out for her prey she first mends her broken web which she industriously spins out of her own bowels when all on the sudden by the sweep of a beesome or some other way her labour is spoiled her web broken down and perhaps her self killâ—d in her own web thus the hypocrite takes much pains to nourish in himself a vain deluded hope he prayeth readeth heareth fastâ—th and in regard of outward performances seemeth to outstrip the devoutest Christian if the Believer with Cushi runs he like Ahimaaz will outrun him for thus the Meteor for the time maketh a greater blaze than the fixed star the Drone hath a greater body seemeth a more beautifull creature than the Bee flies oftner and with a greater noise and humming in and out of the Hive the dead body is greater and longer than the same body when alive and thus the hypocrite in regard of outward profession and performance of Duties seems to go beyond the true Nathaniel by which means he doth not only deceive others but himself also concluding he is as sure of heaven as if he had one foot there already but no sooner doth death cut asunder the thred of his life but it cuts off all his hopes leaving him in a hopeless helpless and remediless condition The eyes of the wicked shall fail and his hope shall be as the giving up of the ghost (h) Job 11. 20. as the comparison holds in some other respects so in this at the giving up the Ghost when the soul quits this earthly tabernacle it never returneth again to live here with it in this world so when the hope of a wicked man departs at death it taketh an everlasting farewell of the soul and is swallowed up in desperation 3. Without any mixture of pity to him that is afflicted pity should be shewn from his friend (i) Job 6. 14. And usually we do pity men in their misery even Malefactors in their jâ—stly deserved executions but this shall not the damned find 1. They shall have no pity from God he that made them will shew them no pity nay so far is God from pitying them that their punishment is an ease to him (k) Isa 1. 24. I will ease me of my adversaries it is his desire to punish them It is in my desire that I should chastise them (l) Hos 10. 10. it is a comfort to him I will cause my fury to rest upon them and I will be comforted (m) Ezek. 5. 13. it is a rejoycing to him I will rejoyce over you to destroy you and bring you to nought (n) Deut. 28. 63. Once more it is a matter of laughter to him I will laugh at their destruction (o) Prov. 1. 26. what God speaks with laughing Do thou read with trembling (p) Quod Deus loquitur cum risu tu legas cum luctu Woe and a thousand woes to that man whose destruction is a matter of laughter to Almighty God! What can be more sad and dreadfull than when the God of mercy shall so far abandon all pity as to laugh at the destruction of his own creatures 2. No pity from the Angels or Saints Dives begged but one drop of water to cool his tongue Alas what were one drop of water against a whole furnace of fire but this he cannot obtain not so much as one drop of cooling water against a whole stream of scalding Brimstone then he begs to have one sent from the dead to preach to his Brethren but is denyed by Abraham in that also he begs it again and is denyed again and this will be a further addition to the misery of those lost forlorn creatures There was at Isenacus a Play (q) Mel. Adam in vit Gobelini or Enterlude acted before Frederick the Prince of that place in which was represented the five wise and five foolish Virgins the wise Virgins were presented to be the Virgin Mary and four other Virgins sainted by the Papists the foolish Virgins come and entreat them to give them of their oyl that is as the Actor presented it to intercede to God for them that they might be admitted into the Marriage-Chamber into Heaven but the wise Virgins peremptorily denied them and bid them go and buy for themselves They beg again and are denied again they knock and weep and importune with miserable out-cries but all in vain which the Prince seeing was so astonished that he presently fell into a grievous sickness crying out To what end is Christian Faith if neither Mary nor any other Saint can be intreated to intercede for them that sue to them To what purpose are those merits and good works so much cryed up amongst us and this apprehension that they should beg so importunately and yet be denyed did so seize upon him that he fell forthwith into a fit of the Apoplexy of which he dyed within four dayes after If he was thus astonished to see this but acted in a play how terrible will it be when this and much more shall be done in deed and good earnest if he were thus troubled to see others denyed when it concerned not himself how sadly will this be resented when poor creatures shall find themselves thus dealt with when the Saints in Heaven shall be so far from pitying them that they shall rejoyce in their destruction The Lord shall destroy thee for ever the righteous also shall see this and fear and shall laugh him to scorn The righteous shall rejoyce when he seeth the vengeance (r) Psal 52. 5. and 58. 10. here it is a matter of lamentation to good men to see desperate sinners running headlong upon their own damnation and wofully embruing their hands in the blood of their own souls Lots righteous soul was vexed with the filthy conversation of the Sodomites Jeremiahs soul wept in secret for the pride of the Jewes and wished that he had in the Wilderness a place of wayfaring men to leave his people because they were all Adulterers and Adulteresses but when God at the last day shall cleer his Justice in the just condemnation of ungodly men they shall not onely approve of the equity of Gods proceedings but according to the forenamed Texts it will be a matter
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
frieze and contract me let all these and whatsoever can come more happen to me so as I may be freed from Hell and may enjoy my Saviour in eternal blessedness And 2. There is as little reason on the other hand why we should envy the prosperity of ungodly men Suppose saith Chrysostome that a man one night should have a pleasant Dream that for the time might much delight him and for the pleasure of such a dream should be tormented a thousand years together with exquisite torments would any man desire to have such a dream upon such conditions All the contentments of this life are not so much to eternity as a dream is to a thousand years and little is that mans condition to be envied who for these short pleasures of sin must endure an eternity of torment In the time of the wars in Germany the Army being upon special service order was given that none should upon pain of death go a forraging one souldier notwithstanding this strict Command went abroad and amongst other things stole some grapes and brought them with him being deprehended he was adjudged to present death as he went to execution he fell to eating his Grapes the Commander asked Sirrah can you feed so heartily when you are to dye presently the poor souldier replied Sir must I pay so dear for them as the loss of my life and do you grudge that I should eat them do wicked men purchase their present pleasures at so dear a rate as eternal torments and do we envy their enjoyment of them so short a time Would any envy a man going to Execution because he saw him going up the Ladder in a Scarlet Coat or a Velvet suit What though wicked men be cloathed in Scarlet and fare Deliciously every day this is all they are ever like to have There is scarce a more terrible Text in the whole Book of God than that of Christ concerning the Pharisees Verily I say unto you they have their reward (s) Mat. 6. 2. Luk. 6. 24. and that parallel Text Woe to you that are rich for you have received your consolation Gregory being advanced to places of great preferment professed that there was no Scripture went so near his heart and struck such a trembling into his spirit as that speech of Abraham to Dives Son remember that thou in thy life-time receivedst thy good things (t) Luk. 16. 25. they who have their Heaven here are in great danger to miss it hereafter It is Gods usual way saith Jerom to remove from delights to delights (u) A deliciis ad delicias to bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy is that mans condition who hath all his happiness confin'd to the narrow compass of this life but his misery extended to the uttermost bounds of an everlasting duration CHAP. X. An Exhortation to Restrain from Sin and Redeem Time 3. BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—al things to which we are to be exhorted from this Truth As 1. This should and being seriously considered might be a most powerful restraint from sin there is a two-fold eternity one of happiness the other of misery in regard of both these the malignant destructive nature of sin appeareth First It depriveth of eternal happiness there is never a sin thou committest never an oath thou swearest never a lye thou tellest but thou runnest a desperate hazard of losing God thy soul everlasting happiness and whatsoever may be dear and precious and not onely a desperate Hazard but without repentance an unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living of ever tasting how good the Lord is or having any portion in those good things which God hath provided for his people and is it not a prodigious madness to lose all this for a base lust As the Drunkard doth for a pot of drink the Covetous man for a little thick clay the Swearer for just nothing for a sin in which there is neither profit pleasure ease nor any thing that might give any satisfaction to the mind Perhaps some may think If this be all they may do well enough (a) Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speaking though I miss of Heaven I may do well enough in a lower condition wicked men now live without God and Christ in the world and think themselves well enough without them and therefore may think it no great misery not to be admitted into their presence they care not now for the company of Godly men but avoid it all they can and so will think it no great matter to be hereafter excluded their society But such should do well to consider that the time is coming when Heaven and Hell shall divide the world as there are but two sorts of men in the world Goats and Sheep Chaff and Wheat Righteous and Wicked so there are but two places remaining for them the Wheat to be gathered into Gods Garner and the Chaff to be burnt with unquenchable fire the Sheep to stand at Christs right hand with a come ye blessed c. the Goats at his left hand with a go ye cursed c. Besides these there is no other place no other condition remaining for men after this life if thou losest Heaven Hell must be thy portion And this shews further the devilish nature of sin it doth not only deprive of Heaven but without repentance unavoidably throws the Soul into the jaws of Eternal Condemnation Some say a man and a Crocodile seldome or never meet but it is the death of one It is certain sin and the soul never meet but one dyeth either sin must dye now or the soul dye eternally if repentance that Spirit of burning doth not burn our sins Hell fire will burn our Souls If then thou makest no great matter of losing Heaven and being excluded the Presence of God think with thy self whether thou beest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perhaps thou art hardly able to bear those temporal afflictions now lying upon thee and if thou hast run with the foot-men and they have wearied thee how wilt thou be able to contend with Horses If thou beest wearied out in this Land of peace how wilt thou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt be like a Beacon on a hill or an Ensign upon the mountain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self tempted to any sin and thy heart ready to close with the temptation pause a while and propound to thy self this unanswerable Dilemma If I yield to this temptation and commit this sin either I shall repent or not repent of it If I do
converse is in Heaven who is continually drawing water out of the Wells of Salvation and bathing his soul in those Rivers of Everlasting pleasures Some observe that the Grashopper neither feeds upon grass as beasts do nor upon seeds as birds do nor upon Flowers as Bees do only feedeth on the dew falling from Heaven and yet is both a nimble creature often skipping up and down and a cheerful creature frequently singing a true Believer as he doth not much trouble himself about the world so for the most part he hath little of it at least in regard of what the world giveth but conversing with things heavenly and eternal this filleth him with more joy than others have when their Corn and Wine encreaseth 13. It conduceth much to the encreasing of heavenly light and knowledge the higher men stand the further they see they that are in a Plain cannot see far they that are in a Valley see but a little way such as are in the bottom of a well see only that point of the Heavens that is perpendicularly over their heads whereas those that stand upon the top of an high-Mountain see over all the Country round about questionless they who are frequently conversing in Heaven cannot but know more than other men Origen upon those words of the Apostle Rom. 11. That when the fulness of the Gentiles is come in all Israel shall be saved hath this expression what is meant by all Israel shall be saved and what by the fulness of the Gentiles only God knoweth and his only begotten Son and perhaps some of the friends of God of whom Christ speaketh I call you no more Servants but friends for all that I have heard of the Father I have made known to you such as are Gods friends know more of his mind than others The secret of the Lord is with them that fear him (x) Psal 25. 14. The Papists say of Bonaventure that being asked by Aquinas out of what Books he had those heavenly expressions that were in his writings he pointed to the Crucifix saying that is the Book which prompts to me what I write being prostrate at the feet of that Image I receive more light from Heaven than from all the Books I read if what they ascribe to the Crucifex we transfer to Christ himself it will hold for a sound truth They looktd to him and were lightened (y) Psal 24. 5. We find the bodily sight is much strengthened by looking upon suitable objects when the eye is dim if it be fixed a while upon some green Meadow or flowry bank it much helpeth the sight Artificers after long poring upon some dark work finding a dimness in their eyes are wont to take some Emerald or some other green thing by the verdure whereof their eyes may be refreshed and their fight strengthened it will hold as true in spiritual sight the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven 14. It would sweeten death and that nothing else can It was an usual speech among the Heathens that only Christians were contemners of death (z) Soli Christiani mortis contemptores the Philosophers especially the Stoicks made it their work to furnish themselves with arguments and get their hearts into such a frame that they might be above all passions might not fear any evil that could befall them no not death it self and though in other things they went far even to the shame of most Christians yet when it came to death they fell short of what they propounded to themselves Socrates is thought to go as far as any other whatsoever evil befel him he was yet the same man no alteration appearing in his carriage insomuch as another Philospher Antisthenes said If the Gods would grant him what he desired he would desire nothing else but to have the spirit of Socrates and this was so much the more remarkable because that equanimity he attained to was quite contrary to his natural temper There came on a time a fellow to Athens who pretended great skill in Palmestry that by the sight of mens hands he would tell what disposition they were of and having guessed shrewdly in many he was at last brought to Socrates looking upon his hand he affirmed him to be of a froward peevish disposition the people began to hout him having had so long experience of his meekness and moderation but Socrates said do not blame the man for the truth is such a one I am by nature only I have cured the intemperance of nature by the practice of Philosophy yet this man who was so far able to master himself and his passions in other things was not able to master the fear of death though at first he seemed undaunted yet when the cup of Poison was reached out to him he looked as pale as ashes the like it was with others Plato discoursing highly of the contempt of death was answered by one he spake beyond what he lived (a) Fortiùs loqueris quà m vivis Tully was well versed in the writings of the Stoicks and thought himself fortified against the fear of death but when death came complained I know not how it comes to pass but so it is the remedy is too narrow for the disease Though while men look upon death at a distance they may hope by the improvement of Philosophical arguments to master the fear of death yet when death cometh in good earnest when all the senses the ports of the soul are beset with the ambushes of death when death mounts up all her batteries and beateth down one hold after another driving the soul from one part of the body to another till at last the soul be forced to quit her former habitation when a man comes to feel what he never felt before to do what he never did before nor is ever to do a second time when he cometh now to have the last cast for an Eternity either of happiness or misery to cease any longer to be what he was before and to enter upon a new but never ending condition when it cometh to this they must be better and higher arguments than can be learned in natures school that will be able to afford support and comfort to the departing soul As soon may a man think to gather Grapes of Thorns and Figgs of Thistles as by the sole improvement of these to grapple with the terrors of death Lypsius lying upon his death-bed when a friend that stood by said It would be in vain to suggest any arguments of consolation to him who was so well acquainted with the writings of the Stoicks he is said to turn himself towards Christ saying Lord give me the true Christian patience (b) Domine da mihi patientiam Christianam whereas the Believer whose mind is taken up with heavenly things being already dead to the world findeth it no hard matter to part with it as that Martyr
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.
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