A FAIR PROSPECT Shewing clearly The difference between things that are Seen things that are not Seen IN A SERMON Preached at the FUNERAL Of the HONOURABLE LADY JUDITH BARRINGTON At KNEBWORTH in HERTFORDSHIRE By THO. GOODWIN late Fellow of S. Johns College in Cambridge Now Minister of the Gospel at Southweal in Essex Unum mihi satis magnum citò moriendi pretium videtur Poni extra omne delinquendi periculum Grot. Epist. ad Gall LONDON Printed by A. Maxey for John Rothwell at the Fountain in Cheap-side 1658. To the Right Worshipful and Vertuous LADY The Lady JANE CROFTS And To the Worshipful GOBERT BARRINGTON Esq And Ms LVCY BARRINGTON His Pious Consort Much Honoured I Was by your intreaties invited to Preach this Sermon and by your Importunities have been drawn to this Publication of it whether this Apology will be sufficient for its coming abroad I know not t is all I have if not I must be content with what measure is meted to me The Providential occasion to which it relates was sad and grievous to many more then your selves That Honourable and Deare Relation of yours at whose Funeral it was Delivered and for whose sake I doubt not of some Acceptance it will find with many for all its own unworthinesse being one who for her singular vertues was Generally beloved and Honoured Her death cannot be lamented as Immature for she lived to a good old Age T is the Peculiar Priviledg of the Godly they cannot live too long nor dye too soone It was my observation of her that her declining age of Nature seemed to be Her improving age of Grace when her natural strength and Abilities began to run low and on Tilt as it were Her Spiritual affections seemed as if but fresh broached This is rare and so much the more excellent To see in natures Autumn a second spring of Grace O t is sad to observe the many declining Professours of these dayes many who had once a very good complexion in Religion how are they now tand by walking much abroad without the Covering of close Communion with God in his Ordinances The Lord make you wise herein and faithful to the eternal interests of your Soules by taking heed to your selves in these Perilous times that you steere a right course between the left hand of Profaness and Carnality and the Right hand of Schisme and Novelty Looke first with all Possible care to your foundation that it be well laid in Regeneration and heart-renovation then build upwards as high as you can in a holy life and heavenly Conversation Make Religion your Businesse and let the Exercises of it in Publick Private and Secret have the Preheminence of all your Employments Bestow the zeale of your Affections on the Great and weightier matters of Religion Faith and Godlinesse and let it not evaporate or waste it selfe on the mint and Cummin of Formes and opinions Looke on the world and things of it as this Sermon gives you a Prospect of them as being but for a while the Fashion of them Passing away Estates and Honours Nobility Gentry Lords and Ladies are things which shortly will be quite out of Fashion and Christ will be All in All Keep Eternity in your thoughts Christ in your hearts Heaven in your eyes the world under your Feet and in this posture march on dayly to life Eternal For your Helpe and furtherance i◠these and all other christia◠duties you may comman◠the Assistance of His poo◠Prayers and Endeavours wh◠is Yours in all Christian observance THO. GOODWIN Brentwood October 24 1657. A SERMON Preached at the FUNERAL Of the Honourable Lady JUDITH BARRINGTON 2 Cor. 4. ver. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal SOlomon tells us Ecclesiastes 1. 2. To every thing there is a season and a time to every purpose under the Sun A time to be born and a time to dye 'T is worth our observing that he sayes not a time to be born and a time to Live or a time to live and a time to dye But a time to be born and a time to dye Intimating thereby the duration of mans life to be so inconsiderable that it deserves not the Nam◠or Title of time Orimur Morimur we are born and we forthwith dye we step as it were out of one Grave into another out of the Grave o◠our Mothers wombe into the Grav◠of the Earth our Common Mother again But however mans first motion from the wombe to the Grave be so short and swift yet his next from the Grave to Eternity is unmeasurabl◠and incomprehensible Man goet◠to his long home saith Solomon 12 Eccles. 5. the state of man after thi◠life is called his Long home {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So the Septuagint renders it to his house of Eternity house so long that the line of timeselfe is too short to measure it 〈◊〉 thought can imagine it no expression can declare it Semper minus dicitur quòd de aeterno dicitur aut cogitatur To this long home Death conveye◠every man death being that door which lets man into his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his house of Eternity A Christian should not look on this world as his dwelling place or home 't is but his Tabernacle or Inne we have here no certain dwelling place thy dwelling house must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an house Eternall no such is to be had in this visible world for the things which are seen are temporall but the things which are not seen are Eternall A great part of this Epistle is Apologeticall written for the vindication of Paul's Person Ministry and the Gospel it self which he preached The Gospel and profession of it lay under a very great prejudice in those dayes by reason of the Cross and persecution that did every where attend them Tanquam Evangelij Genius Christianus and Crucianus being almost all one especially this lot fell heaviest on the Apostles and Preachers of it scarce one of them for many years together died a Natural Death but were buried out of the world in some fierce storme of persecution ver. 11 we which live i. e. we Apostles an alway delivered unto death for Jesu◠sake q. d. There is but a few of u◠now left alive through the rage o◠our persecutors and we which do live we bear about in our bodies the dying 〈◊〉 the Lord Jesus ver. 10. we are troubled on every side perplexed persecuted we doe Mortaliter vivere vitaliter mori 'T is scarce worthy to be called living Non est vivere sevalere vita yet all this notwithstanding we faint not v. 16. w◠repent not of our engaging in the work of the Gospel why wha◠was it supported and encourage◠them see v. 17.
might be happy for many mens soules if one tenth part of that time labour and pains which is spent about things temporal were spent about things eternal Consider with what shame and torment of spirit you will stand before God at the Day of Judgement under this remembrance what profit of all my labour under the Sun None none at all your labour was misplaced it was about perishing things In stead of profit behold nothing but anguish and vexation of Spirit 3. Men of this world are such all whose treasure estate and portion lies in this world 't is all visible consisting only of things which are seen As we say of some men they are great men in their own Country their estate lies altogether in one Country there they have great Command great interest and Respect many Tenants and retainers great Alliance they beare all the sway but out of their Country they are No body they pass to and fro unregarded so is it with many who in this world bear a great sway through their worldly greatnesse by their purse and power they can have any thing and do any thing here below But Alas you see all all lies on this side the Holy Land here lies all their estate they have no treasure nor inheritance in heaven their friends dwell all on earth in heaven there 's none cares for them they have much kindred and acquaintance on earth but strangers to heaven God ownes them not Abraham is ignorant of them and Israel will not acknowledg them one stroke of death utterly undoes them and bereaves them of all at once In a moment in the twinkling of an eye they are thrown out of all they are cast down and shall not be able to rise Psal. 37. 35 36. I have seen the wicked in great power and spreading himself like a green Bay-tree yet he passed away and lo he was not I sought him but he could not be found Death like a Bayly or Serjeant comes with a writ of arrest seizes upon all and carries them away to prison where they must be for ever without any hope of Redemption This will be the end of men of this world O Sirs me thinks you should sit trembling under all your enjoyments to see this one word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For a while written upon the forehead of them all For a Souldier to have an honourable sword of Knighthood girt about him as one once had and a piece of match of a few inches lye by him burning with which his life must extinguish and end also where would his eye think you be most on his sword or his burning match would not this more dismay him than that could rejoyce him This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while lies like a piece of match burning by all your enjoyments thy goodly Houses rich Lands Portions Jewels pleasant Gardens stately Parks Dear Relations are all within a few inches of going out at once and thou thy selfe shalt be left in utter darknesse 4. Lastly men of this world are such whose hearts are wholly set on things of this world Their projects and designs are all for the world nothing goes neer their hearts to affect them or afflict them but things of this world worldly losses and crosses worldly gaines and advantages if they rejoyce 't is in corne or wine or some worldly good if they mourn and walke heavily 't is under some worldly loss and disappointment Me thinks this should be heart-breaking News to you to hear of all at once thus suddenly departing from you It goes to your hearts now to part with a little of your wealth though to cloath the naked or feed the hungry how will you beare the loss of all how painful is the plucking out but of one tooth that stands fast in the flesh To have all knockt out together is intolerable you whose hearts sticke so fast and cleave so close to the world weep and houle for the miseries that are coming upon you who must have all at once rent and â—orn from you It is storied of a German Prince that being admonished by Revelation to search for a writing in an old wâ—ll which should neerly concern him he found one containing oneâ—y these two words Post sex After six whereupon the Prince conceived his death was foretold that after six dayes it should ensue which made him pass those six dayes in Continual preparation for death but those six dayes being past without the event he expected he persevered in his Godly Resolution six weeks six moneths six years and on the first day of the seventh year the Prophecy was fulfilled but otherwise then he interpreted it for thereupon he was chose Emperour of Germany having before gotten such a habit of Piety that he Continued in that Religious course for ever after Brethren that writing in the wall did no more concern the Prince then this in my text does you all whose hearts are set on the world Ponder and meditate seriously on this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while this estate is but for a while these pleasures but for a while these treasures this Husband Wife Children are but for a while the Princes while was Post sex after six Thine may be Ante sex It may be as the Rich fooles in the Gospel was Luke 12. 20. Hâc Nocte this night so little may the while be that those things which are seen will abide with thee Oh that you would take up some wise Resolutions from this Consideration namely these two 1. Regulate and moderate your affections towards them let this meditation allay the heat of your affections towards worldly things Let not things of so short a duration take so deep a rooting in thy affections Love the world and the things of it as thou dost the good accommodations of an Inne not as thy home Facilitate thy parting with them Considering them often under this Representation of being Temporal but for a season for a while I have read of a Roman Senator that having a very curious Cupboard of Glasses in which he took much delight they being all upon the occasion of a great feast he made brought forth and set upon a table while he was pleasingly viewing of them it came into his thoughts what brittle Commodities they were and how easily broke broke they would be one by one servant another by another and the breaking of one would more anger him then they were all worth he to prevent this evil layes his hand on the cloth on which they stood and by one pluck himself breaks them all at once Sirs all our Creature-enjoyments consisting of things which are seen are like a Cupboard of glasses fair to the eye but very brittle and fadeing Inter peritura vivimus A glass is not easier broken then all worldly things beside and break they all will Fire comes and breaks one sick ness another violence another
death first one child then another one friend after another and if thy affections be not well regulated there will be more evil in thy immoderate grief for the loss of one then ever there was good in the enjoyment of all to prevent this breake thy heart off from them all which cannot be better done then by dwelling much in thy thoughts upon this Notion of them As being but for a while for a season 2. Resolve not to hazard the loss of invisible Eternal things for things which are but temporal for a while You know the fable of the dog that lost the meate he had in his mouth by Catching at the shadow of it in the waters De te Fabula narratur may it be said to every worldling Suppose a man having a purse of gold in his pocket and coming into a market where he finds men scrambling for apples on the ground amongst them he runs into a croud loses his purse of gold but gets an apple which he falls of eating but before he had halfe eaten it that is snatched out of his hands also This egregious fool hazarded his gold for an apple and then loses gold and apple too thus do vaine men whose hearts are set upon the world venture with eternal soules anywhere upon any desperate project in scrambling for the things of the world Precious eternal soules are scattered and lost in mens busy gathering the dust of the world and within a few dayes death comes and snatches all that out of thy hands also This will be the Conclusion you that will hazard things Eternal for things temporal will lose both temporal and Eternal you have seen the dark side of this Doctrine with which it lookes sadly upon men of this world This Doctrine hath a light side for true Israelites a comfortable aspect on all true Believers wicked men have all their good things in this life 't is sad to them therefore to consider they are all but for a season but believers have all their evils in this life 't is therefore their comfort that they are but for a while their foul way lies all here below the shorter the better for them whatever thou seest here below that is at any time bitter or grievous to thee Remember for thy comfort 't is but for a while 1. Thy own sins those are now great eye-sores to thee and grievous to behold the hardnesse and deadnesse of thy heart thy vain thoughts earthly affections the wandrings of thy paths out of Gods wayes thou never lookest upon thy heart or life but thou sighest to see lusts and sin abounding and superabounding but be of good comfort these evils are but for a while thy heart ere long shall be perfectly renewed and totally purified thou shalt look and shalt not see all over the least matter for sighs and tears not a spot nor wrinkle shall be left all over thee thy soul shall not be long as a bird tyed by the wing it shall mount up and be in the midst of things eternal it shall be soiled no more by conversing with things temporal it shall deal only with things Eternal while thou art present in the body thou art absent from the Lord but thou shalt after a little while be for ever with the Lord 2. Other men's sins they are great evils which thou â—eest under the Sun and they are great troubles and torments to gracious Soules He that is not troubled for other mens sins is not troubled for his own Lots righteous Soul was vexed wracked tortured from day to day to see the ungodly conversation of the Sodomites Rivers of water 's run down mine eyes sayes David Psal. 119. 130. Because men keep not thy law Psal. 120. Psal. 5 6. Woe is me that I sojourn in Mâ—sech That I dwell in the tents of Kedar 't is but for a while that thou shalt see the reeling drunkard and hear the oaths of swearers and the idle frothy talke of vain men The wickedness of the wicked shall be at an end Thou shalt not alwayes see the prosperity of the wicked to tempt nor the adversity of the Godly to discourage thee Ps. 37. 35 38. I have seen the wicked in great power But the transgressors shall be destroyed together the end of the wicked shall be cut off while God exerciseth his patience in forbearing them thou must exercise thy zeal in reproving them and thy repentance in mourning for them 3. Thy own sufferings and afflictions of what Nature or kind soever they are but for a while but for a moment in the verse foregoing my Text Remember this as a lenitive to allay the smart of thy afflictions Thy aking head thy Palsy hands thy trembling heart thy Gouty leggs all these are but for a while Thy slandred innocency disgraced Name impoverisht estate all these are but for a while 1 Pet. 1. 6. there are two Cordialls together ye are now in heaviness for a season if need be For a season If need be The patient complains his Physick makes him sick at the heatt his Physician comforts him by telling him 't is but for a little season and it was needfull his strong disease needed such strong Physick Thou art apt to cry out in the bitterness of thy Soul How long Lord how long Holy and True God answers thee in his word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be patient 't is but for a season for a moment Nubecula est citò transibit This meditation is a soft Pillow for thee to lay thy aking head and heart on to keep thee from fainting in the day of adversity 4. The Calamity of God's Church and people Sions sufferings Jerusalem's breaches The true legitimate sons of Sion cannot but grieve and mourn to see their Mothers distresses many a time do they sit down by the waters side weeping to Remember Sion Psal. 137. 5. If I forget thee O Jerusalem Let my right hand forget her cunning To see the potency and prevalency of the Churches Enemies Gebal Ammon Amaleck Philistine c. all uniting their power against Sion To see the paucity of Sions friends and they divided amongst themselves to see her wall broken down her treasure profaned her precious Corner-stone it selfe vilified and made light of his truths corrupted ordinances despised Ministers reproached and discipline mocked at these are sad objects for gracious soules to look on yet these things are to be seen and to be seen in our dayes and in our own Countrey but our Comfort is these things also are but for a season as thou seest them so Jesus Christ the Churches head and husband who sitteth in the heavens he seeth them and he will arise and have mercy on Sion for the time to favour her yea the set time is come Sion Militant shall be Sion Triumphant The time is coming when all those that mourned for her shall rejoyce for joy with her Thus may this Doctrine that these things