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 seâ—ret of the Lord is with them â—hat 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 looked 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 dimb 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 sight 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 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 befell him he was yet the same man no alteration appearing in his carriage insomuch as another Philosopher 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 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 Grâ—pes of Thorns and Figs 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 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 one 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 bad him go up to the Mount and dye there Moses maketh no more of it he went 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 form but continueth at the same school while he liveth he is like the Bee 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 â—ook no higher than things temporal shall be called the â—east in the Kingdom of God Heaven like the Halâ—ions nest will hold nothing but its own bird the Apostle blesseth God because he had made them meet
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 a fide 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 ways and means of Salvation 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 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 joys of Heaven are said to be prepared God for those that love him (y) 1 Cor. 2.9 Ambrose in his Funeral Oration for Theodosius describing his religious death brings in the Angels Arch-angels 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 coals thereof are coals of fire which hath a most vehement Flame z 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 Austin Iâ— I where asked what is the readiest way to attain Truth and so Happiness I would answer The first the second and 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 the highest degree of Happiness Whosoever shall humble himselfe as this little child the same is the greatest in the Kingdom of Heaven (a) Cant. 8.6 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowls they call Polysurchoi which though they have wings like other Fowls to fly 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 like these Fowles who though they have intelectual immortal fouls by which they should have converse in Heaven yet they are so eaten up with the world that they have no time and less mind to look after Heaven Chrysostome observeth that other beasts thougâ— they are made so as they look down to the earth yeâ— sometimes 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 only the covetous worldling like the Camel is bowed down to the earth that he liveth as if there were neither a God to be served not 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 hearts both upon the World and Heaven if we desire and 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 die 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 preparethe 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 novv live strangers to Heaven shall never intermeddle vvith those joyes b 7. To these vve must add 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 Crovvn 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 Crovvneth the day Seneca saith the last day judgeth all the precedent happy are they whose last dayes are the 〈◊〉 dayes vvhose works are more at last than at fiâ— vvheras vvhen men seem to begin vvell and aftâ—â—vvard turn from the holy Commandment it had 〈◊〉 better for them never to have known the way of Righteâ—â—â—ss (s) 2 Pet. 2.21 Among other Prodigies vvhich vvere 〈◊〉 bout the time Julian came unto the Empire tâ— vvas one after a plentiful Vintage there vvere wâ— grapes appeared upon their Vines vvith vvhich maâ— Wise men vvere much affected looking upon it 〈◊〉 ominous When men seem to abound in the fruits 〈◊〉 Righteousness and aftervvard bring forth the wâ— grapes of sin and disobedience it is a sad Prognostiâ—â—â—â— of their eternal ruine as the falling of the leaâ— is the forerunner of vvinter so the falling away men in this life presageth that winter of 〈◊〉 wrath vvhen the storms and tempests of Divâ— vengence shall for ever beat upon them haviâ— then put our hand to the Plow vve must taâ— heed of looking back again the promise of eterâ—â—â— happiness is made to such as persevere He thâ— endureth to the end shall be saved (t) Matth. 10.22 FINIS
seen 6 Heb. 11.1 And that these are meant by things seen and not seen the Apostle secondly further explaineth in the following words the things that are seen are temporal but the things which are not seen are eternal which are not onely exegetical explaining what is meant by things seen and not seen but as the word for implies contain the reason why they aimed at one and not the other the things that are seen are temporal all the visible things of this life whether prosperous as health liberty riches honour and the like or adverse as sickness poverty persecution death they are for a while (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a short season so the word is else-where rendred (w) Mat. 13.21 Heb. 11.35 therfore saith the Apostle we look not at them we make them not our aim we trouble not our selves much about them they are things of a higher nature we look at such as neither eye hath seen nor ear heard of and these are such as are durable the things which are not seen are eternal And here there are two things I shall speak to 1. That the things not seen the things of another life are eternal Or thus that the condition of man after this life is an eternal condition 2. That That which puts the weight upon things not seen and rendereth them proper Objects of a Christians aim and choice is because they are eternal I shall speak to these distinctly in the Doctrinal part and then joyn them together in the Application CHAP. I. Of Eternal Invisible things the first Argument from God I begin with the first 1. THat the vnseen things of another life are Eternal the condition of man after this life is an eternal condition After a few daies are spent we must all enter upon that long day that hath no evening that infinite duration that hath no end that unlimited Eternity which alwaies hath been and is and shall be the same for ever and ever when man dyes he goeth to his long home (x) Eccles 12.5 the body goeth to the Grave which the Scripture calls its house or home the Grave is my house (y) Job 17.13 All the Kings of the Nations lye every one in his own house (z) Isa 14.18 and this is a long home being to lye there till the Heavens be no more (a) Job 14.12 and Solomon saith of these daies of darkness in the Grave that they are many (b) Eccles 11.8 But the soul goeth to a longer home the home of Eternity as the Septuagint reads it believers go to their home their Country their Fathers house Wicked men go to their home their own place as it was said of Judas (c) Acts 1.25 both Saints and Sinners when they go hence enter upon a new but never ending condition whether Death lands them upon the desired haven of rest and happiness or casts them upon the black shore of misery and torment whether they be received into Heaven or doomed to Hell whether they rise to the resurrection of Life or the resurrection of Condemnation they are equally put into an endless everlasting condition the one riseth to everlasting life the other to shame and everlasting contempt (d) Dan. 12.2 The latter go away into everlasting punishment the other into life eternal (e) Mat. 25. last The truth of this I shall demonstrate from these following Arguments 1. From God it is true God enjoys all happiness in himself and can receive no addition thereunto from the creature all his happiness is in himself in the injoymeut of himself in the contemplation of his own perfection he was as happy before Heaven or Earth Angels or Men were made as he is now and would be so were all creatures reduced to their first nothing as Seneca divinely if the world were consumed all the Angels annihilated and nature cease to be yet being left to himself he enjoyeth all in himself but though he be in himself God over all blessed for ever yet it pleased God for the manifesting the Glory of his Attributes to make a world of Creatures and among others Angels and Men upon whom he imprinted some more conspicuous Characters and Draughts of his own Perfections and among others made them partakers of his own Immortality that upon them he might manifest the Glory either of his Mercy or his Wrath. What if God willing to shew his wrath and make his power known indured with much long-suffering the vessels of wrath fitted to destruction and that he might make known the glory of his mercy on the vessels of mercy which he had before prepared unto glory * Rom. 9.22 23. To this purpose though he made both righteous yet he left both to the freedom of their own will that if they did well they might do it out of choice and good-will not of necessity if they did ill it should be by their own default And though God was no ways the cause of eithers sin nor ordained either to punishment without reference to their sin yet he foresaw they would abuse their free-will by sinning against him and by sin make themselves obnoxious to his wrath and accordingly ordained that those Angels that stood and those of Mankind that after their Fall would accept of a Mediator should live eternally with himself in Glory and Happiness On the other side that those of the Angels who left their first habitation and those of the Sons of men who rejected the help of a Mediator should for ever feel the weight of his displeasure So that to deny the eternal condition of Man after this Life is quite repugnant to that great Design of God whereby he appointed both Angels and Men to be for ever either the perpetual Objects of his Free-grace or the everlasting Monuments of his justly deserved Wrath. But to improve this Meditation a little further We read of worlds in Scripture by which he made the worlds 1 Heb. 1.2 By faith we understand that the worlds were made by the word of God 2 Heb. 11.3 Though some think it is spoken in the plural Number after the Jewish mode who used to mention a three-fold an inferior a middle and a superiour World as Camero observeth and others conceive that by Worlds may be meant the Age or World of the Jewish Church under the Law and the Christian Church in the times of the Gospel called the World to come 3 Heb. 2.5 yet I see no cause why by Worlds we may not understand the present World 4 Tit. 2.12 and the future World or as they are distinguished 5 Mat. 12.32 this world and the world to come this World is but of short continuance The fashion of this world passeth away 6 1 Cor. 7.31 the World to come is a World without end this World is like a Comet that blazeth for a time and then disappeareth the World to come is as a Fixed Star or
Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find this to have stumbled the best of the Saints Job startles at it Jeremy and Habakkuk expostulated with God about it David was ready to conclude that he had cleansed his heart in vain that there was no profit in the service of God Whereas if we go into Gods Sanctuary we may understand the end oâ— 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 crumbs 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 bundle of Life and put into a present possession of eternal happiness so that though in this life wicked men be the darlings of the world when those of whom the world is not worthy are desâ—tute afflicted tormented yet if we believe there is another life after this in which the righteous shall bâ— eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those tomporal dispensations it is the end that crowneth all all is well that ends well Solomon saith The end of a thing is better than the beginning of it (d) Eccles 7.8 and wise men esteem of things accoâ—ding to the last end A man that hath a suit at Law upon which his estate dependeth though in his journey up to thâ— Term he be ill-horsed meets with bad way and for weather and homely lodging yet if he succeed in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so manâ— accommodations as good way fair weather gooâ— chear merry company yet if he be cast in hâ— suit and loseth all he hath it will give him but littlâ— content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people oâ— Antioch tells of himself That he was invited tâ— dinner by a Gentleman â—â—e City but not knowinâ— the way to his house had a guide to conduct him the guide to gain the shortest way carried hiâ— through By-lanes and Allies where they met mucâ— dirt and unsavoury smells at last they crossed a faâ— streâ—t the goodliest street in the City where the met with a man accompaniâ—d with a great number â— people going to his execution coming to the houâ— whither he was invited and finding there gooâ— Cheer and hearty entertainment How much bettâ— is it said he to go through dirty lanes to good Cheeâ— and good Company than to go through the fairest streeâ— to the place of Execution The Application is easie Good men while they are in their journey meet with any difficulties and discourteous usages but are going to a place of happiness and shall sit down with Ahraham 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 days 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 â—t were better to eat a piece of fish that were made bitâ—er 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 Drexelius may â—eem a ridiculous question for how much better were â—t saith he to eat such a whole fish which could do â— man no other hurt but leave a bitter tang upon the â—alate for a time than to suffer any of these torments â—ut the space of one hour all the troubles of this life â—re but like eating such a piece of fish which though â—itter for the time yet are soon over and it is much â—etter to endure this for a short time than to be exposed to endless and eternal
it is rather a preâ—ervative from dangers and temptations there are â—wo sorts of temptations the Devil maketh Use of â—â—mptations on the right hand when by things prospeâ—ous and pleasing to us as the honours profits and â—leasures of the world he seeks to draw us to what 〈◊〉 evil and temptations on the left hand when by the â—ear of suffering and persecution he laboureth to deâ—er us from what is good whereas he who hath things â—â—ernal in his eye is little moved with either of these â—â—e is not so much taken with the first as for gain of â—hem to lose a good conscience When Basil was â—empted with preferment he bad them offer such â—â—ings to Children it was not for a Christian Bishop â—o be taken with them Luther when he received â—y Tauhenheimus a hundred pieces of gold sent him â—nd fifty by Scartus said I begin to fear God will â—â—ve me my reward here but I have earnestly protested I â—â—ould not be put off with these things and this his conâ—empt to the world was not unknown to his enemies When the Pope would have taken him off by gifts â—he said That German beast doth not care for Gold and â—or troubles and sufferings he doth not so much fear â—hem 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 for 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 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 aâ— 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 hiâ— here whatsoever temptations Satan suggests theâ— are more easily overcome by him who maketh it hiâ— 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 betâ— performances When Abraham offered sacrifice the fowls of the air lighted upon the sacrifice (o) Gen. 15.11 Thesâ— fowls resemble vain thoughts which much trouble the best of men in their Approaches to God Jeroâ— complained of himself when he was at prayer he waâ— in his thoughts walking in some Gallery or telling oâ— some summe of money in like manner Bernard confesseth 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 iâ— 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 a volations 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 Porâ—ers 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 â—ll temporal things it would moderate our esteem of â—hem our desire after them our delight in them our grief for the want or loss of them I shall instance in â—hese several particulars 1. It would moderate our esteem of them wordly â—hen think all their happiness is bound up in these creaâ—ure-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 heavenly things counts these things as dung and dross he esteemeth all these riches in the world not worth one daies conversing in Heaven he valueth Heaven though but in reversion before the world in present possession prefers his interest in Heaven to the gaining of the whole world if God please to secure heavenly things to him he hath a holy indâ—fferency towards other things if God casts Them in he is thankful if not patient if he hath them he knoweth how to use them if not he hath learned to be without them he is like the deep running River which glideth silently by those green Meadows and flowry banks those goodly things that other men admire and keepeth within his own banks of moderation and content till at last he falls into that deep Sea of divine Sweetness to which he is hasting Moses having an eye to the recompence of reward slighted the greatest honour it Egypt he refused to be called the son of Pharaoh's Daughter (o) Heb. 11.24.25
b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
uttermost farthing And as there is an infiniteness so there is an eternity in Sin not onely an objective eternity as being committed against the eternal God and consequently demeriting an eternal punishment but there is in a sort a further eternity in sin Gregory saith there is an infinite eternal malice in sin so as if wicked men should live eternally they would sin eternally and it is but just that they should never want punishment who if they had been suffered would never have wanted sin That wicked men do not sin eternally is only because they are hindred by Death should they live for ever they would sin for ever What Luther in humility spake of himself I have no other name than Sinner Sinner is my name Sinner is my firname this is the name by which I shall be always known I have sinned I do sin I shall sin in infinitum may be more justly spoken of obdurate sinners whose hearts are fully set in them to do evil Let none think if wicked men were suffered to live longer they would bethink themselves and break off their sins by repentance the men of the Old World lived many of them eight or nine hundred years yet they were so far from repentance that as the Father saith they made no other use of that space given them for repentance than to patronize their wickedness and impiety The like would be done by other wicked men if they might live as long or a far longer time and in evil as well as good God looketh more at the Will than at the Deed. What lets us saith Seneca to call Lucius Scilla Tyrant though he gave over killing when he had no more enemies to kill And what lets him to be a sinner still who leaveth not sin till sin leave him He that doth not sin because he cannot doth sin although he doth not that he doth not sin eternally is onely because he is prevented by death A Postiller sets it out by this Comparison A company of Gamesters who are resolvedly set down to play when their candle is burnt out that they have no longer light are forced to give over whereas if their light had lasted they would have plaid longer till perhaps sâ—me had lost all their money So it is with wicked men in regard of sin Yet further beside this potential Eternity in sin whereby men would sin always if they might live alwaies there is a further an Actual eternity in mens sins though Death puts an end to mens lives yet not to their sins Hell is as full of sin as it is of punishment Though the School-men determine that after this life men are capable neither of merit nor demerit and therefore by their sins do not incur a greater measure of punishment yet they grant that they sin still though when the creature is actually under the sentence of Condemnation the Law ceaseth as to any further punishment yet there is an obligation to the precept of the Law still though man be bound only to the curse of the Law as he is a sinner yet he is bound to the precept of the Law as he is a creature so that though the demerit of sin ceaseth after death yet the nature of sin remaineth though by sinning they do not incur a higher and greater degree of punishment yet as they continue sinning so it is just with God there should be a continuation of the punishment already inflicted 3. A third Argument may be taken from what the Scripture speaketh of the happiness in Heaven and the torment in Hell both which are described to be incomparably and unconceivably great In Heaven there is fulness of happiness In thy presence is fulness of joy (u) Psal 16.11 though it be not a redundant overflowing fulness as Christs is of whose fulness we receive as well happiness for happiness as grace for grace yet it is the highest fulness the creature is capable of being not only a fitting congruous fulness as we say a house well stored is full of houshold-stuff such a fulness as the Saints partake of in this life But an equal fulness as when a vessel is full of water that nothing can be added to it and so full it can scarce properly be said to be if it were fading and therefore the Psalmist having said in thy presence is fulness of joy he adds and at thy right hand there are pleasures for evermore Again it is described to be a perfect happiness we read of the Spirits of just men made perfect (z) Heb. 12.23 perfect in happiness as well as holiness which perfection excludes all imperfection When that which is perfect is come that which is in part shall be done away (a) 1 Cor. 13.10 Though the Saints in heaven have a Negative imperfection because there are some perfections in God which being incommunicable they are not capable of yet they have no Privative imperfection they want nothing which may conduce to their happiness in their kind whereas if their happiness were not eternal there were something nay the chief thing wanting to the perfection of it The Apostle in the verse before the Text calleth it a far more exceeding weight of glory The Arabick Version renders it It worketh for us a weight of glory in the most eminent and largest degree and measure The Siriack reads it An infinite glory Haymo A greatness of Glory beyond all boâ—nds and measure yet none of these reach the height of the Apostles Rhetorick (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is any translation able to express it now thus it could not be unless it were eternal therefore that is put into the scale to make up the weight a far more exceeding and eternal weight of glory Again it is described to be a satisfying happiness I shall be satisfied when I awake with thy likeness (d) Psal 17.15 They shall be abundantly satisfied with the fatness of thy house (e) Psal 36 8. but satisfie it could not unless it were eternal there is as in every creature so in man especially a twofold desire a desire of Perfection and a desiâ—â— of Perpetuity a desire to advance his Being to the highest degree of Perfection and happiness he is capable or â—â—d a desire to perpetuate this happiness And 〈◊〉 impossible he should receive full content till beâ—â— these desires are satisfied though in Heaven thâ— Saints have a present freedom from all the evâ—l that can possibly fall within the compass of their feaâ—s and an actual enjoyment of all the good that can fall within the compass of their hopes yet if they had no assurance of the perpetuity of this they must needs be restless and unsatisfied Yet further the greatness and perfection of this happiness must necessarily exclude all such things as are inimical to it I shall name only two Fear Perfect love casteth out fear (f) 1 John 4.18 and Sorrow They shall obtain joy and gladness and sorrow and
sighing shall flee away (g) Isa 35.10 Whereas if this happiness were not eternal there would be cause for both first the Saints would be in fear of losing this happiness and where there is fear there is Torment in that fore-named Text and this fear must needs be productive of sorrow were it not for the eternity of this happiness it would be hard to say whether there would be the more joy or sorrow in Heaven we may probably think there might be as much sorrow arising from the fear of their future loss as there is joy from the apprehension of their present enjoyment and that there should be either fear or sorrow in Heaven is not only contradictory to the fore-named Text but utterly inconsistent with the blessedness of that estate In summe if we Believe what the Scripture speaketh of the greatness of this happiness we must needs grant it to be eternal And this Aquinas maketh Use of as the strongest Argument to prove the eternity of this happiness The like is to be said of the torments of Hell which could not be so grievous as they are described if they were not eternal were they to last a thousand thousand years there would be some hopes they would end at last and this hope will administer some kind of ease and comfort when some thousands of these years were expired it would be some comfort that there were so many already past and by so many the fewer yet to come and so forward the further decreasing of the time would add a proportionable encrease to their hope and comfort whereas that Cup of Wrath the Dregs of which they shall wring out and drink is without mixture * Psal 75.8 without any mixture of hope ease comfort or any thing which might alleviate their misery and that which chiefly maketh it uncapable of these is the eternity of this misery it must be indeed confessed that the Torments of Hell are intensively most grievous Bernard saith that the least punishment in Hell is more grievous than if a Child-bearing woman should continue in the most violent pangs and throws a thousand years together without the least ease or intermission An ancient writer mentioned by Discipulus de tempore goeth much further affirming that if all the men which have been from Adams time till this day and which shall be till the end of the world and all the Piles of grass in the world were turned into so many men to â—ugment the number and that punishment inflicted in Hell upon any one were to be divided amongst all â—hese so as to every one might befall an equal part of that punishment yet that which would be the portion but of one man would he far more grievous than all â—he 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] De arte bene moriendi 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 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 only in some respect because he may be annihilated by God's power God's is an uncreated man 's a created eternity God's causal man's 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 only 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 by its own nature having no internal principle of corruption so as it cannot 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 rot 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 inhabit 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 inferr the eternity of mans future condition 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 Worms those Worms consumed to dust that dust scattered upon the Earth yet after all these revolutions 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) Isaiah 28.26 And he that teacheth men knowledge shall not he know (x) Psalm 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 * 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 the 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 Brass being 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 work manship 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 * 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 mâ—re 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 be 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 two-fold 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
to sin prevailed so far as to dispossess him of it yet he can never come into that Heavenly Paradise he was long since thrown out and his place no more found in Heaven Heaven is guarded from the intrusion of those Apostate Angels not only by the power of God who cast them out of their first Habitation and shut them up under chains of darkness but by its own inaccessable and impenetrable Nature We often read in Scripture of the opening of Heaven (a) Joh. 1.51 Acts 7.55 from which some gather that Heaven is impenetrable to any Creature but by a Miracle opened to Elect Angels and Saints The Devils though Spirits and therefore are able to pass through the hardest stone walls are no more able to pass through them than to pass out of their own Nature and Being and this is mentioned as a ground of joy in Heaven The Accuser of the Brethren is cast down (b) Rev. 12.10 3. Sin cannot Heaven is a Holy Habitation a Land wherein dwelleth Righteousness (c) Deut. 26.15 not harbouring any sin which might dispossess the Saints of the blessedness they enjoy There shall that be fulfilled The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found (d) Jer. 50.20 4. Death cannot I am perswaded that neither death nor life shall be able to separate us from the love of God (e) Rom. 8.38 Death is so far from separating from God's Love and that Happiness the fruit of his Love that next to Jesus Christ it is the Believers greatest friend putting him into an everlasting possession of his desired Happiness On the other side There is no end of the sufferings of the damned in Hell Some indeed have contended for it Origen thought that after a thousand years both Devils and Men should be released out of Hell-torments After him the Hereticks called the Aniti (f) L. 21. de civ Dei broached the same Doctrine Others that Angustine speaketh of contended that not all but some should be delivered out of their sufferings some that all Christians some all Catholicks some those that had received the Sacraments of the Faith some those only who persevere to the end in the Catholick Faith others those who were addicted to works of Mercy and Charity But who are these who darken Counsel by words without knowledge These fond conceits are solidly refuted by Aquinas and others who prove by undeniable Arguments that these sufferings if nothing else yet Death puts an end to them in the Grave the Prisoners rest together and those who are weary are at rest but Death shall not put any end to Hells punishment it is a death that never dyeth an end which hath no end a defect without any deficiâ—ncy It is a death that ever liveth an end which never beginneth a defect which never faileth we may well say of it as one doth Oh killing life Oh immortal death If it be life how doth it kill if death how doth it indure (h) Bellarm. de arte moriendi l. 2. c. 3. It is neither death nor life for both these have something of good in them Oh how happy would those poor miserable creatures think themselves if there might be any end of their misery they shall seek for death and dig for it as for hid treasures but all in vain They shall seek death and shall not find it and desire to die and dâ—ath shall flee from them (i) Rev. 9.6 They shall study plots and methods to dispatch themselves they shall cry to the Mountains to fall upon them and if possible to crush them to nothing they shall desire that the Fire that burns them would consume them to nothing that the Worm which feeds on them would gnaw them to nothing that the Devils which torment them would tear them to nothing They shall cry to God who first made them out of nothing to reduce them to that first nothing from whence they came but he who made them will not have mercy on them he that formed them will not shew them so much favour When the Angel pleaded with God in behalf of Jerusalem Zech. 1.12 How long wilt thou not have mercy on Jerusalem against which thou hast had indignation these threescore and ten years It is said the Lord answered the Angel with good words and comfortable words (k) Zech. 1.12 When the Souls under the Altar cryed How long Lord holy and true dost thou not avenge our blood upon them which dwell upon the Earth (l) Rev. 6.10 Answer was returned how long they must stay and in the mean time were given them long white Robes but when those poor Creatures in Hell shall cry out How long Lord how long wilt thou torment the workmanship of thy hands how long will it be e're thou put an end to our misery There is no answer to be expected which might give them any hopes of the ending of their suffering God here often called to them How long ye simâ—le ones will ye love simplicity How long shall thy vain thoughts lodge within thee * Prov. 1.22 Jer. 4.14 but they turned a deaf ear to Gods call and therefore it will be just with God when they cry how long not to hear them but to laugh at their destruction and mock when their fear cometh And that these sufferings are without any end or expiration this above all other things torments the damned and drives them to despair were there to be any end of their misâ—ry though after the vastest tract of time there would be some hopes they would end at last Some of the Ancients have well improved their Meditations in setting forth this One thus If they were to end after a little Bird should have emptied the Sea and only carry out her bill full once in a thousand years Another thus If the whole world from the lowest Earth to the highest Heavens were filled with grains of Sand and once in a thousand years an Angel should come and fetch away only one grain and so continue till the whole heap were spent A third to this purpose If one of the damned in Hell should weep after this manner that he should only let fall one tear in a hundred years and these should be kept together till such time as they should equal the drops of water in the Sea how many millions of ages would pass before they could make up one River much more a whole Sea and when that were done should he weep again after the same manner till he had filled a second a third a fourth Sea if then there should be an end of their miseries there would be some hope they would end at last but that they shall never never never end this is that which sinks them under horror and despair and fetcheth from them yellings and howlings able to rend Rocks and Marbles asunder CHAP. VI. Of Eternity without
glorious illapses of God upon his soul cryed out Oh my God do not â—or pities sake thus over-joy me if I must have these conâ—olations take me to Heaven he that hath tasted of thy â—weetness must needs after live in bitternness Whereas â—n the other side when God hides himself and withâ—raws his presence there is no voice of joy heard in â—eir tabernacles nothing remaining of those joyes â—â—ey once had but onely a sad remembrance that they â—â—ce had them Bernard on a time found himself â—uch indisposed yet having striven with himself and â—en with God in prayer evidently found the visitaâ—ons of God but this lasted but a while therefore he â—â—d of it Oh blessed hour but oh short stay Oh that it â—â—d lasted longer And Jeoffry of Peroun being in â—ourny with Bernard one while was so filled with â— that he said he hoped he should never be sad more all â— life but this joy was soon gone so as he then fearâ— he should never be chearful more But these sad â—erruptions which the best Saints are subject to here â—y shall be wholly free from when they are made â—takers of that eternal hapiness in Heaven doth 〈◊〉 chief happiness of the Saints in heaven consist in 〈◊〉 enjoyment of God look whatsoever way they may said to enjoy him the Scripture describeth it to a continual an uninterrupted enjoyment is it by way presence they shall ever be with the Lord (b) 1 Thes 4.17 Is it â—way of Vision what Christ saith of Angels that 〈◊〉 always behold the face of his Father (c) Mat 18.10 is as true of them Is it by way of love Love is strong as death the coales thereof are as coales of fire (d) Cant. 8.6 some read iâ— the coales of Juniper which they say being raked up iâ— its own embers continueth glowing a whole year together and therefore aptly expresseth the love of the Saints which is continually burning upon the altar oâ— their hearts Or is this enjoyment by way of joy anâ— delight in God In thy name they shall rejoyce all thâ— day (e) Psal 89.16 and this adds not a little to the happiness of thâ— Saints which would be much abated if there were any times when they were secluded the presence oâ— God the like may be said of whatsoever happinesâ— there is in Heaven which is therefore resembled tâ— a River where there is a constant succession of waters Thou shalt make them drink of the River of tâ— pleasures (f) Psalm 36.89 sometimes to a Fountain which wâ— know is continually running With thee is the Fountaiâ— of Life and the tree of life is said to yield her fruiâ— every month to shew the un-interruptedness of thosâ— delights in Heaven 2. On the other side there is no intermissions in the Eternal sufferings of Hell the worm is alwayes gnawâ—ing the fire continually burning the smoak of the torment ascendeth up for ever and ever and they have â— rest day nor night They are tormented day and nighâ— for ever and ever (g) Rev. 14.11 20.10 the wrath of God under whicâ— they lye is (h) Isa 30.33 compared to a stream of Brimstone 〈◊〉 it is likened to Brimstone to express the fierceneâ— of it so to a stream which is continually running 〈◊〉 set forth the continuance of it and this much addeâ— to the greatness of their sufferings In the evils whicâ— befall men in this life there are frequent intermissions in the most violent Agues the paroxysm lasts but foâ— such a time Feavers in a few dayes come to theiâ— Crisis and end either in the death or recovery of thâ— Patient Those tormenting diseases the Gout and â—he Stone in a short time spend themselves and â—hough they are seldom wholly cured yet there are â—ome times of ease and were it so in the sufferings â—f hell were there any resting dayes in hell as Pruâ—entius fancied were it one day in a week as some â—odern Jews conceit affirming that when their â—abbath beginâ— the damned are led by an Angel to a â—lace of rest and when their Sabbath endeth they â—re driven again to their place of torment or were â— but one day in the year as Prudentius would have â— that upon that day Christ rose from the dead â—e flames of hell are leâ—s not and the damned find one mitigations of their pain if only thus it were â—me abatement of their misery but to lye continually â—nguishing under the wrath of an incensed God â—nd scorching in the flames of a tormenting Fire â—ithout any end ease relaxation or any intermission â—f their sufferings this makes them the more grieâ—ous and intolerable Here when a man's mind is â—er-whelmed with grief or is oppressed with â—in sleep many times gives him some mitigation â—erefore the Poets call it a sweet refreshment in a â—sease (i) morbi suave levamen on the other-side when in extremity of â—ief or pain a man cannot sleep many nights togeâ—er when in his extremity he wisheth that it were â—ening hoping that the night may ease him and â—s bed give him rest yet in this case his eyes are â—t waking so as he is full of tumblings and tossings â— the dawning of the day this is a great addition â—his Misery as it was with Job Who therefore desiâ—d strangling and death rather than life (k) Job 7.15 Ravilâ—c who murthered Henry the Fourth of France aâ—ong other punishments they would not suffer him â— take any sleep for several days and nights together â—t when he began to sleep his keepers thrust burning bodkins into his flesh to keep him waking and this was so grievous to him that though many exquisite tortures were inflicted on him yet he told his friends nothing so much troubled him as want of sleep having not had one wink of rest for six daies and nights together but thus it is with those wretched Miscreants in Hell they have no rest day nor night (l) Rev. 14.11 they shall not be suffered to take one wink oâ— sleep to all eternity 5. Eternity is without any mixture There is nothing but happiness in Heaven nothing but Misery iâ— Hell Heaven is a place of pure Mercy Hell of pure Justice Joy and Triumph will be the portion oâ— the Saints in Heaven and Misery and Howlings the everlasting portion of the damned in Hell and thaâ— without any mixture of their contraries See it in both the Branches 1. The happiness in Heaven is without any mixture This world as it is between Heaven and Hell iâ— place so it is in participation It partakes both oâ— the sweetness of Heaven and the bitterness of Hell â— Whiles Israel was in the wilderness the blackest nighâ— had a pillar of Fire and the brightest day the pillaâ— of a Cloud things here never go so ill with meâ— but they have some comforts afforded nor so well but they groan under some kind of trouble Goâ— hath set one over against the other
(m) Eccles 7.14 When Dioclesian resigned his Empire he pretended this as the reason As the Planet which hath its exaltation in one sign hath likewise its counterpoise in another sâ— if there were any thing that afforded him any content it was accompanied with as much vexation our silver is mixed with dross our wine with water Neither is it thus only in temporal but in the Spiritual enjoyments of Believers who are here like the Nightingale sitting upon thorns or the Halcyon upon the trembling waters Doth the Christian serve God it is with fear doth he rejoyce it is with â—rembling doth he rejoyce in that Grace God hath given him as Paul Thanks be to God through Jesus Christ yet he cannot but mourn under the remainders of Corruption with the same Apostle O wretched man that I am who shall deliver me from this body of death and when he compareth that little grace he hath with that Original purity he lost in Adam he â—annot but mourn as the old men did (n) Ezra 3. who had â—een 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 â—he women after Christs Resurrection departed from â—he Sepulchre with fear and great joy (p) Mat. 28.8 The Disciples walked in the fear of God and the comforts of â—he Holy Ghost (q) Acts 9.31 Whereas in Heaven there are â—ll things that are desirable and rare and precious â—ithout any mixture of contraries r There is perâ—ection without mixture of imperfectness When that which is perfect is come that which is imperfect shall â—e done away (s) 1 Cor. 13.10 There is perfection of holiness without the least sinfulness The sin of Jacob shall be â—ought 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 fâ— all imaginable evil 2. On the other hand In the eternity of Hells pâ—nishment there is all that is evil without the least mixture of any thing that is good The same shall drink â— the wine of the wrath of God that is poured out withoâ—â— mixture (x) Rev. 14.10 That Cup of wrath that is said to be fâ— of mixture (y) Psal 75.8 that is full of all the woful ingredienâ— that can be put into it is here said to be without miâ—ture that is without the mixture of any thing thaâ— might alleviate their Torments I shall onely instanâ— in three Particulars 1. Without any mixture of Mercy Here manâ— times God corrects with Judgment not in Wratâ— (z) Jer. 1â— last or if in Wrath yet in Wrath he remembreth Meâ—cy (a) Hab. 3.2 But there is all wrath without any mercy in the Sacrifice of Jealousie (b) Num. 5.15 God ordereth thâ— there should be no Oyl or Frankincense put to it bâ—cause it was an offering of Jealousie an offering oâ— memorial to bring iniquity to remembrance in liâ— manner in Hell there is no oyl of mercy to lenifie the sufferings no Incense of prayer to appease Goâ— Wrath he that made them will not have mercy â— them he that formed them will shew them no â—vour the day of Grace and Mercy is then past tâ— door of mercy is for ever shut up against them Wâ— once the Master of the house is risen and hath shut the doâ— and ye begin to knock at the door saying Lord Lorâ— open to us He shall answer and say I know you â— whence you are (c) Luk. 13 1â— When God hath shut up the doâ— of Grace and Mercy as he doth in Hell thougâ— they beg and cry for mercy they shall receive no â—ther answer than a peremptory denial the fooliâ— Virgins deferred to get oyl into their Lamps till was too late and when they went to buy the Bridâ—groom 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 * Mat. 25.10 and what will a poor â—reature say or do in this dreadful exclusion Have you ever seen a prisoner at the Bar with what importunate out-cries he begs mercy and with what deâ—ection and despair he goeth away when he cannot obâ—ain it think then what horror canfusion 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 â—o much as one chord of mercy thrown out to them â—nd 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 â—eldom without hope the Prophet Daniel heard the â—oice of an Holy One crying Hew down the tree and â—estroy it yet leave the stump of the roots in the Earth â—nd thus it is usually with men in this life saith Amâ—rose though the tree be cut down and the branches â—opt off all they have taken from them yet some of â—he root is left their hope is not quite cut off as â—ong as there is life there is hope to him that is â—oyned to the living there is hope †Eccles 9.4 And this is some â—upport to men in their present troubles but in hell â—oth root and branch and all hope are quite cut off Bede observeth that God hath made three places and â—n each of them hath placed two things in Heaven â—e hath placed Verity and Eternity on Earth Curioâ—ity and Repentance in Hell Misery and Despair and â—s Hell is the proper place of despair so this despair is â—ithout the least mixture of hope what hope hath the hyâ—ocrite when God taketh away his soul * Job 27.8 the Hypoâ—rite 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 wheâ— the hypocrite shall be turned into hell with all the peopâ— that forget God all his hopes will be quickly confuted what hope hath the hypocrite when God taketh awaâ— 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 aâ— before Oh what a sad and doleful 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 hiâ— confusion Hope deferred makes the heart faint saith Salomon much more hope frustrated When Ahaâ—suerus asked Haman What shall be done to the man whoâ— the King delighteh to honour he presuming that himself was most likely to be the man nameth the highest honours that could fall within the compass of hiâ— 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 anâ— told his wife and friends what had befallen him A man who hath a suit at Law and is before-hand coâ—fident he shall have the day if when the time come he finds himself cast this maketh his grief so mucâ— greater by how much his confidence was greater before and for him that was confident of Heaven tâ— 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 * 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 mendâ—s heâ— 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 killed in her own web thus the hypocrite takes much pains to nourish in himself a vain deluded hope he prayeth readeth heareth fasteth and in regard of outward performances seemeth to outstrip the devoutest Christian if the Believer with Cushi runs he like Ahimâ—az 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 beautiful 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 giveing 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 justly deserved executions but this shall not the damned find 1. They shall have no pity from God he that madâ— 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 oâ— laughter to him I will laugh at their destruction (o) Prov. 1.26 what God speaks with laughing Do thou read with trembling Woe and a thousand woes to that man whose destruction is a matter of laughter to Almighty God! What can be more sad and dreadfulâ— than when the God of mercy shall so far abandon alâ— 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 â—e admitted into the Marriage-Chamber into Heaven â—ut the wise Virgins peremptorily denyed them and bid them go and buy for themselves They beg again and are denyed 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 neith r Mary nâ—r 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 sell forthwith into a fit of the Apoplexy of which he dyed within four dayes after If he was thus astonished to fee 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 * Psal 52.5 and 58.10 here it is a matter of lamentation to good men
Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add Intreaties beseeching men by the love of God and love to their own Souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their Souls when they see they cannot prevail that Israel is not gathered they go away discouraged crying with the Prophet My leanness my leanness wo 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 lest 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 Moore 's Utopia 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 bear the word and seem to be affected with it as if they heard some pleasant song (f) Ezek. 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 hard 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 hard the stones rent in pieces at the death of Christ when the hard-hearted Jews 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 die saith Calvin a thousand several ways 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 is arrows upon us a Worm a Gnat a Flie a Hair a Stone 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 the space of a few days nay of a few hours we may be well and sicken and die 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 days before growing in Carthage and that for ought they knew an Army from Carthage in as short a time might arrive 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 days 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 to live always should put off the thoughts of death as if they should never die should content themselves to live in that condition in
which they dare not die or in which if they should die 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 cut-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear received a little of it (i) Job 4.12 13 14 15 18 20 21. He sets it out by the time when it was made known to him in thoughts from Visions of the night when deep sleep falleth upon upon It is further described 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 die 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 die 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 noâ— 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 shoes 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 die 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 dies 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 days Sun which gave them life at its uprising takes it away at its setting And when there are so many things to mind us of our latter end think what a stupidity it is to make no preparation for it as Seneca excellently Whence is it we should no more think of Death 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 ars 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 fetched 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 they 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 takeâ— away in the midst of their sins and go to their owâ— 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 Supâ— at their aceustomed 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 Judgment 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
torments in Hell therefore â—he same Father beggs Lord cut me burn me do any â—hing with me here so thou sparest me hereafter And â—lse-where Let all the Devils in Hell beset me round let â—asting macerate my body let sorrows oppress my mind â—et pains consume my flesh let watchings spend me and â—eat burn me and cold freeze and contract me let all â—hese and whatsoever can come more happen to me so as â— may be freed from Hell and may enjoy my Saviour in â—ternal 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 â— pleasant Dream that for the time might much delighâ— him and for the pleasure of such a dream should be tormented a thousand years together with exquisiteâ— 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 aâ— eternity of torment In the time of the wars in Germany the Army beâ—ng upon special service ordeâ— was given that none should upon pain of death gâ— a forraging one souldier notwithstanding this stricâ— Command went abroad and amongst other thing stole some grapes and brought them with him beinâ— deprehended he was adjudged to present death a he went to execution he fell to eating his Grapes thâ— Commander asked Sirrah can you feed so heartily whâ— you are to die presently the poor souldier replied Sâ— must I pay so dear for them as the loss of my life and â— you grudge that I should eat them do wicked mâ— purchase their present pleasures at so dear a rate eternal torments and do we envy their enjoyment them so short a time Would any envy a man going Execution because he saw him going up the Laddâ— in a Scarlet Coat or a Velvet suit What thougâ— wicked men be cloathed in Scarlet and fare delicioâ—â— every day this is all they are ever like to have Theâ— is scarce a more terrible Text in the whole Book â— God than that of Christ concerning the Phariseâ— Verily I say unto you they have their reward (s) Mat. 6.2 Luk. 6.24 anâ— that parallel Text Woe to you that are rich for you hâ— received your consolation Gregory being advanced to places of great prefeâ—ment professed that there was no Scripture went so â—ear his heart and struck such a trembling into his â—pirit as that speech of Abraham to Dives Son reâ—ember that thou in thy life time receivedst thy good â—hings * Luk. 16.25 they who have their Heaven here are in â—reat danger to miss it hereafter It is not Gods usual â—ay saith Jerome to remove from delights to delights â—o bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy â— that mans condition who hath all his happiness conâ—n'd to the narrow compass of this life but his misery â—xtended to the uttermost bounds of an everlasting â—uration CHAP. X. â— Exhortation to Restrain from Sin and Redeem Time BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—l things to which we are to be exhorted from this â—ruth As 1. This should and being seriously considered â—ight be a most powerful restraint from sin there is a â—o-fold eternity one of happiness the other of misery â— regard of both these the malignant destructive â—ture of sin appeareth First It depriveth of eternal happiness there is neâ—r a sin thou committest never an oath thou swearâ— never a lye thou tellest but thou runnest a despeâ—te hazard of losing God thy soul everlasting happiâ—ss and whatsoever may be dear and precious and â—ot only a desperate Hazard but without repentance â— unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living ever tasting how good the Lord is or having any pâ—tion in those good things which God hath providâ— for his people and is it not a prodigious madness lose all this for a base lust As the Drunkard doth â— a pot of drink the Covetous man for a little thick cloâ— the Swearer for just nothing for a sin in whiâ— there is neither profit pleasure ease nor any thiâ— that might give any Satisfaction to the mind Perhâ— some may think If this be all they may do well â—nough * Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speakinâ— though I miss of Heaven I may do well enough in a loâ— condition wicked men now live without God â— Christ in the world and think themselves well enouâ— without them and therefore may think it no grâ— misery not to be admitted into their presence thâ— care not now for the company of Godly men but void it all they can and so will think it no great matâ— to be hereafter excluded their society But such should do well to consider that the tiâ— is coming when Heaven and Hell shall divide â— world as there are but two sorts of men in the worâ— Goats and Sheep Chaff and Wheat Righteous and Wiâ—ed so there are but two places remaining for theâ— the Wheat to be gathered into Gods Garner and â— Chaff to be burnt with unquenchable fire the Sâ— to stand at Christs right hand with a come ye blesâ— c. the Goats at his left hand with a go ye cursed â— Besides these there is no other place no other conâ—tion remaining for men after this life if thou loâ— Heaven Hell must be thy portion And this sheâ— further the devilish nature of sin it doth not oâ— deprive of Heaven but without repentance unavoiâ—ably throws the Soul into the jaws of Eternal Condeâ—nation Some say a Man and a Crocodile seldome â— never meet but it is the death of one It is certaâ— â—n and the soul never meet but one dyeth either sin â—ust dye now or the soul dye eternally if repentance â—hat Spirit of burning doth not burn our sins Hell â—re will burn our Souls If then thou makest no â—reat matter of losing Heaven and being excluded the â—resence of God think with thy self whether thou â—eest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perâ—aps thou art hardly able to bear those temporal afâ—lictions 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 â—eest wearied out in this Land of peace how wilt â—hou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt â—e like a Beacon on a hill or an Ensign upon the mounâ—ain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self â—empted to
as one they are facile and pleasant to him but speaking of him that loveth not it is my sayings in the plural because to him the commandments seem many and grievous this is the great difference between them he that loveth not may do the same things the other doth but he doth them not with delight he looketh upon Gods service as a weariness and snuffeth at it he cryeth When will the Sabbath be gone whereas he that hath his love set upon Christ and Heaven looketh upon his yoke as easie counts it his meat and drink to do his will 8. What a man maketh his end now that shall be his portion God leaves every man to his own choice I have set before you life and death therefore chuse life (e) Deut. 30.19 and 11.26 Every mans choice is according to his inclination and apprehension of things for the Will followeth the ultimute dictate of the Vnderstanding the man that liveth by sense thinks these temporal things more worthy of his choice than the other he looketh upon his money saith Chrysostome and thinks he seeth more beauty and lustre in the gold in his purse than in the Sun in the firmament these temporal things are things seen saith the Text he seeth them he hath them whereas Eternal things are things not seen for ought he knoweth they are but an Idea a fancy of more credulous spirits who believe every thing is told them or if there be such things they are things future and better he thinks one bird in the hand than two in the Bush better a Wren in the cage than an Eagle in the clouds therefore he maketh choice of them but will not chuse the fear of the Lord whereas a godly man upon whom God hath wrought both by irradiating his Vnderstanding to see an excellency in heavenly things and by enclining and determining the Will to embrace the dictate of the Understanding thus enlightened such an one peremptorily concludeth that Heaven or nothing shall be the object of his choice that if Eternal things be not his portion there is none worth the having accordingly as there are two things we are said to will the end and the means the former they call the will the other the choice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wills salvation and Eternalâ— happiness as next to God his chief good his end and chuseth the service of God as the way and meanâ— of attaining it Chuse you whom you will serve saith Joshua but I and my house will serve the Lord. Leâ— thine hand help me saith David for I have chosen thy Commandments Mary hath chosen the better part Now God giveth to both these according to their choice Before man is life and death and what him liketh shall be given him (g) Eccles 15.17 the worldly man chuseth temporaâ—â— things as his chief good and God for the most part giveth him his desire fills his belly with hid treasures 〈◊〉 but this is all he is ever like to have woe to you thaâ— are rich now for you have received your consolation (h) Luke 6.24 He hath not reason to look for Heaven which he would not chuse When wicked-men shall cry with thâ— foolish Virgins Lord Lord open to us God will sooâ— stop their mouths by telling them they had thaâ— which themselves chose On the other side the godlâ— man who maketh things Eternal the matter of his choice and looketh upon them as his end this man at present is not far off from the Kingdom of God anâ— shall certainly have at last according to his choice that which is his end now by way of election shal be afterward his end by way of fruition according to that excellent Saying of St. Austin Eternal blessedness is begun in election and perfected in fruition while Martha was cumbred about many things Mary chose to attend the preaching of Christ the means of Salvation and what she chose she should certainly have Mary hath chosen that better part that shall not be taken away from her saith the same Father Happiness is neither given to any man against his will but is matter of his choice nor is taken from any man against his will he who chuseth salvation for his portion and looketh upon it as his chief good shall certainly at last obtain his choice shall have a wide and large entrance into the kingdom of Heaven From all these particulars it appeareth how much it doth concern us to make eternal things our end and aim CHAP. XIII Of Motives drawn from other things other men our selves and the unspeakable benefits of a prospect of things Eternal HAving shewed how and in what manner we are to look to things Eternal I proceed to the second things propounded to lay down some Motives to provoke us in this manner to look to them To this purpose I shall propound four sorts of Motives 1. From other things Ask saith Job the beasts and they shall teach thee and the Fowles of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee (a) Job 12.7 All these may seem to teach us this Lesson The Philosopher observeth that all Bipedes creatures with two feet are still looking upward Birds and fowles seldom stay long upon the earth when they light there it is to seek their food no sooner have they gotten that but they mount upward toward Heaven â—hough where the carkass is the Eagles are gathered togeâ—her yet when they have got their prey and satisâ—ied their hunger they sore aloft as if they mounted â—p to Heaven Beasts though they cannot mount â—pward and are made so as they look downward yet they are often seen to lift up their heads toward Heaven especially in the time of extremity Naturalists observe of the Lion and the Cock that they express their joy at the rising of the Sun as being sensible of the motion of the heavenly bodies the like may be said of some fishes in the Sea they tell us of a fish which hath but one eye which is seated like a â—verticial point upon the top of its head always looking towards Heaven therefore is called by the Grecians the beholder of Heaven (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others tell of a precious stone taken out of the head of a fish called Synodus that beareth some resemblance of the Sun and Moon and other heavenly bodies if we come lower to vegetables Proclus observeth that plants and flowers and other vegetables have all a dependence and many of them some representation of the Heavenly bodies the Tulip Marigold and some other flowers wait upon the Sun as the Handmaid upon the hand of her Mistress opening by degrees as the Sun ascends and again shutting up themselves gradually as the Sun declineth and this so punctually that though the Sun appear not a man may more infallibly know when it is high noon by their
we do every work we do is a step to Eternity as every step a Traveller taketh bringeth him nearer to his journies end so every motion and action done by us is a step to our eternal condition every good action setteth us nearer an eternity of happiness every bad action carrieth us nearer an eternity of misery No sooner is any thing acted but it is presented to the All-seeing eye of God and being viewed and censured is forthwith transmited either to eternal reward or eternal punishment many things in this life which are transient in their nature are yet durable as to their issue A lease is written over in three or four hours yet the concernment of it may be for many years sometimes for many lives in like manner it is with us our thoughts words and actions do not dye as soon as they are past but are as seeds which are sown in time and come up in Eternity whether we pray or sin whether we do well or wickedly we are sowing and these several seeds sown in this world will certainly come up in the world to come We read of some Rivers which after they have run some space fall under-ground and cannot be seen but after many miles running under the earth break up again into a great stream there are many actions we do which are no sooner done but we as soon forget what we have done they pass out of our sight but every one of these will rise up in eternity and will make our eternity either more happy or more miserable Cast thy seed upon the waters saith Solomon for after many days thou shalt find it (c) Eccles 11.1 It is more properly meant of works of Charity but will hold in all other works which though at present they pass out of our sight yet after many days will come up with a plentiful Increase and if this were well considered by us what manner of persons would we be how careful and circumspect in all our actions Chroniclers have said Some Kings though otherwise they would have taken more liberty yet have been more circumspect in their actions knowing what they did would be registred and transmitted to posterity the like circumspection would we have if we did seriously consider that all we do will be cetainly transmitted to Eternity 7. As it would have a mighty influence upon other actions so chiefly upon our duties our religious performances in which our Eternal condition is more especially concerned What Moses tells the Israelites Set your hearts to all the words which I testifie this day for it is not a vain thing for you because it is your life (d) Deut. 32.46 47. may be said of every duty we do it is our life our soul our Salvation our Eternity depends upon it and how strong should that cable be that hath so great a weight hanging on it Caesar said being in a hot fight At other times I fought for my honour now I fight for my life In many other things we act for our credit for our profit but in holy duties we act for our life our Eternal life is concerned and therefore whatsoever we do we should do it with all our might It was a boasting speech of Zeuxes that he painted for Eternity time hath long since defaced his work but it is certain whatsoever we do in Gods service we do for Eternity we pray for Eternity and hear for Eternity and if he for that reason did whatsoever he painted with the greatest accurateness would not so much as draw a line but with all possible care much more should we do it in all the duties we perform When formality indifferency deadness sleepiness creeps upon us we should do well to consider that our Eternity lies at stake and this would be a good help against these Distempers we would not then put off God and content our selves with such dull and languid performances this would be like Oyl to the Jack or wings to the bird like sails to the ship or wind to the sails to carry us on with a full plerophory of affection It is a direction some give that we should do every thing we do as if it were the last time we should do it Seneca in an Epistle to a friend saith That he wrote then to him with that mind and affection as if he should be called away by death as soon as he had written We should do so much rather in our â—ddresses to God we should pray and hear and perform every duty as if it were the last prayer we should make the last Sermon we should hear the â—ast duty we should perform as if as soon as we had â—one we should be called away by death and forthwith enter upon our Eternal condition and this would â—uestionless raise up our affections to the highest â—itch of fervency and intention When we go to â—ear a Sermon did we consider that it is our life that our Eternal welfare depends upon it we would give â—he more earnest heed as the Apostle exhorteth (e) Heb. 2.1 We would hear as the Bereans did with all readiness and greediness of mind * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Christs hearers who are said to have their eyes fastned upon him †Luke 4.20 and 19.48 wholly intent upon him to hang upon him so the word there used doth signifie as catching at every word he spake when we address our selves to God in prayer did we set Eternal happiness before us and consider that this depends upon our speeding or not speeding in prayer we would with a holy violence wrestle with Almighty God we would neither give our selves nor God any rest but would lye at the feet of God as so many monuments of importunity resolving with Jacob not to let him go unless he bless us 8. It would render us more quiet and peaceable in our carriage one toward another it is some wordly interest that mainly causeth one man to bite and devour and act the part of a Devil toward another From whence come wars and figthings among you come they not hence even of your lusts (h) James 4.1 4. and what lust it is chiefly is laid down Know ye not that the friendship of the world is enmity with God whereas the wisdom that is from above is first pure then peaceable gentle and easie to be intreated * James 3.17 There is a Fish which Aelian calleth the Adonis of the Sea because it meddleth with no living thing but preserveth a sweet peace with all the off-spring of the Sea for which cause it is loved and courted as the darling of the waters the heavenly minded Christian liveth on the earth as that Fish doth in the Sea pursuing the things which make for peace and as much as in him lyeth living peaceably with all men Nazianzen when there arose a contention in the Synod about his Bishoprick used this speech to those that were assembled It is an
her space to repent of her fornications (q) Rev. 2.21 God doth not give us so much time to be ravelled out about trifles but to repent to make our peace with God and make provision for our Eternal condition the time spent about other things is but lost time It is said of Abraham and some other good men that they dyed full of daies but some observe it is no where so said of any wicked men Their daies are not full but empty they possess months and years of vanity empty moneths (r) Job 7.3 as Gregory calls them alluding to that Some more refined Heathen thought that not worthy to be called by the name of life which is not spent in doing good Seneca saith of a vitious person who arrived to a great age that he was along time but lived but a little space and of another alluding to Mariners he was tossed up and down much but sailed little such persons will have a sad account to make at last who bring their years to an end as a tale that is told spending all their time about other things and neglecting this (s) Parson Resolut one expresseth it thus suppose a Merchant should send his Factor beyond the Seas to negotiate his a affairs and after his staying there seven or eight years being called for home by his Master and demanded how he spent his time should bring in such an account as this so much time spent in Hawking and Hunting so much in going to Taverns and Ale-houses would not every man laugh at so fond a reckening But suppose being asked further what he had done about his Masters oc asions he should answer that his time was so taken up with the other that he could allow no time for his Masters business would he not be thought worthy of a severe punishment The time is coming when we must be answerable to God for every hour every minute of time we spend and let us think before-hand how sad it will will be if being summoned before Gods tribunal we shall be able to give in no other account than this so much time spent in eating drinking and sleeping so much in the pursuit of the profits and pleasures of the world perhaps so much in gluttony and drunkenness in chamebring and wantonness in strife and envy in the mean time little or none in that great work for which all our time was bestowed upon us 3. It is for this end that God giveth us his word and Gospel his Sabbaths and Sacraments and all the Means of grace we live under for this end he sends his Ministers to make offers of Eternal happiness to this end they bring line upon line precept upon precept exhorting admonishing perswading beseeching us to look after the things of our everlasting peace and if notwithstanding all these helps to Heaven we shall neglect so great Salvation this will make our condition more sad our condemnation more inexcusable it is not here as it is in Livings and other Ecclesiastical promotions which perhaps are worth an hundred or two hundred pound by the year and yet not above ten or twenty pound in the Kings Books no God taketh exact notice what means we enjoy how many Sabbaths we have how many Sermons we hear The year and month when the word of God came to the Prophets stand upon record in Scripture (t) Ezek. 1.1 and 81. c. There is never a Sermon preached to us never an exhortation pressed on us by the Masters of the Assemblies never a motion from Gods Spirit but are laid up in store with God and sealed up amongst his treasures and wilâ— at last day be produced as so many swift witnesses against us if we turn our backs upon so many offerâ— of salvation and when we shall call to mind whaâ— helps and furtherances we have had and what little improvement we have made of them how much God did for us and how little we did for our selves how much God did to save us and how little we could be perswaded to do toward our own salvation the thoughts of this will be as so many coles of fire to kindle and encrease the flames of our justly deserve torments as so many rods or scorpions with which conscience will lash us to all Eternity this being theâ— the great thing we have to do what remaineth but that we set about it 2. Consider there is no man whatsoever but will on time or other approve of this course and justifie the practice of those who are most serious and diligent in providing for their eternal condition Wisdom is now justified of heâ— children but will be one day justified of her greatest adversaries Pliny the second being written to by a friend to give some directions how he might better order his conversation wrote back to him that he would not â—â—ouble him with many directions but would give him one which might serve in stead of all that we would he be same men when we are well that we profess our selves to be and promise to be when we are sick It was the saying of a moâ—e refined Heathen but verily it is a speech deserving to be written in letters of Gold or rather to be engraven with the point of a Diamond in the hardest Rock in such legible characters that whosoever runs may read it Oh how happy a thing were it if men were alwayes of the same mind that they are of upon their sick-beds It is noted by Zaleuchus in the Proem of his Laws that when men come to dye there â—nvades them a sorrow for what they have done amiss and â—n earnest desire that all their former life had been just â—nd vertuous And as remarkable was that saying of Plato Know this for certain that when a man cometh to â—his to see that he must dye there cometh upon him both â— great fear and a great care of those thing which he beâ—ore neglected in his life-time It is an usual thing for â—arnal men in the time of health to look upon the service of God as a weariness to cavil against the â—trictness of Religion what need is there of so much â—raying and hearing and pains-taking but it is a are thing to hear men speak thus upon their deathâ—eds Some say the Mole which continueth blind â—ll her life-time hath her eyes open towards her â—eath how many have we heard of who have lived â—ll their time as if there were neither God nor Heavâ—n â—or Hell yet at the time of death have their eyes oâ—ened and conscience awakened How many whoâ—ave passionately befooled and blamed themselves for â—heir former neglects one crying out call time back â—gain another My life is done but my work is undone others wishing that God would try them once more that they might live a little longer time promising what lives they would lead what care and pains they would take or if any be so far given over to a stupid security that the
reply'd 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 die 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 die and am unprovided to die 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 it infinitely concerneth us to improve 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 die 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 dissolved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent [p] Isa 28.12 Other Tents are taken down and set up again but when this is taken down the stakes thereof are removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the 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 [r] Job 14.14 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] Psal 18.30 As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more [t] Joh. 7.9 As the Flood decayeth and dryeth up so man lieth down and riseth till the Heavens be no more (u) Job 14.11 12. It was the saying of Charles the fifth I have spent my treasuâ—e but that I may recover again I have lost my hâ—alth 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 Job 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 growâ—th 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 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 (y) Eccles 9.10 Whatsâ—ever thy hand findeth to do do it with all thy might for theâ—e 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 Berbaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance (f) Rev. 2.21 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 daies come when you shall desire to see one of the days 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