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
that they are eternal is still annexed Sometimes the punishment of Hell is called the Wrath to come [w] Luke 3.7 1 Thess 1.10 sometimes the Wrath of God [x] Eph. 5.5 Rev. 14.10 This is the sad condition of those Wretched creatures they lie under the wrath of a justly incensed God but that which makes their Condition most sad is because this Wrath is an abiding Wrath [y] John 3.36 compared to a stream of Brimstone [z] Isa 30.33 It is a fearful thing saith the Apostle to fall into the hands of the living God [a] Heb. 10.31 it is indeed a fearful thing to fall into the hands of a just God who can as well cease to be God as to be just whose Justice obligeth him to revenge every sin committed against him A fearful thing to fall into the hands of an Almighty God who is able to revenge the wrongs which are done him by daring mortals but of all it is most fearful to fall into the hands of the living God as it is a great happiness to Believers that they have such an High-Priest who ever liveth to make intercession for them [b] Heb. 7.25 So this is the great misery of wicked men they fall into the hands of God who for ever liveth to revenge himself upon them Sometimes it is called a Worm which is nothing else but the stinging and corroding of Conscience which is one of the greatest punishments in Hell as every man here hath the chiefest hand in his own sin so he shall have hereafter in his own Punishment though the Devil hath a hand in tempting men and one man tempts another yet every man is his own chief Tempter Every man is tempted when he is drawn away of his own lusts and [c] James 1.14 enticed though Satan tempted Ananias yet Peter layeth the blame upon Ananias himself Why hath Satan filled thy heart to lie to the Holy Ghost (d) Acts 5.3 and as thus in the Temptation so in the Punishment though the Devil bâ— commissionated by God to torment wicked men and probably one wicked man shall help to tormenâ— another yet every man will be his own greatest Tormentor when he shall consider on the one side the punishment of loss what a great happiness he hath for eveâ— lost when the understanding shall be enlarged to apprehend the greatness of his loss when Consciencâ— shall be awakened to apply this loss to himself Thiâ— loss is my loss I am the man that have seen Affliction when the thoughts that are now taken up about otheâ— things shall be wholly intent upon this loss wheâ— he shall further consider upon what fair terms Salvâ—tion was offered how much time he had to worâ— out his Salvation what variety of means and help God afforded him For what petty inconsiderablâ— things he lost it when besides this punishment â— loss he shall find by sad experience what before hâ— would not believe what a dreadful place Hell is what a fearful thing it is to fall into the hands of tâ— living God When he shall further Consider hoâ— often he was warned to flee from the wrath to come what means and helps God afforded him to escape the damnation of Hell and that nothing could prevailâ— upon him When he shall further Consider that he himself was the cause of his own ruine that he lyeth down upon a bed of his own making that he is fettered in cords of his own twisting that he walks but in the light of his own fire and in the sparks of his own kindling when he shall add this to the former that his condemnation was through his own choice God set before him life and death and he chose his own delusions Oh! the rendings and tearings of Conscience which must needs result from these and the like sad reflections which successively pressing upon the soul like the impetuous waves of a raging Sea one after another must needs afford everlasting matter for this Worm to feed on These considerations will be as the Wood Conscience as the Worm those as Fuel this as the Flame the one as Tow the other as a Spark they shall both burn together and none shall quench them For this is that which will make this worm most unsufferable because it is a never dying worm (e) Isa 66.24 Mark 9.44 Sometimes it is called fire a Furnace of Fire a Lake of Fire (f) Isa 66.24 Mat. 13.42 Rev. 19.20 All which speak it terrible but that which makes it most terrible is because it is an unquenshable Fire (g) Mat. 3.12 an Everlasting Fire [h] Mat. 25.41 Fire here must be fed with continual supplies of Fuel or else it goeth out but this by the breath of God which like a stream of Brimstone kindleth it [i] Isa 30.33 So that look how long God liveth so long this fire burneth Wicked men shall burn in an eternity of Fire to and if possible beyond an eternity of duration Sometimes it is called a Prison [l] 1 Pet. 3.19 and wicked men are said to be bound hand and foot [m] Mat. 22.13 We read of a Prison amongst the Persians which was deep and wide and dark and only one hole at the top into which the Prisoners let in could no way get out therefore was called by them Lethe forgetfulness Such and far more grievous is the Prison of Hell out of which there is no redemption they are lying Histories which tell us that Trajan was delivered out of Hell by the Prayers of Gregory and Falconella by the Prayers of Teclaes No he that goeth this way never turneth again nor ever taketh hold of the paths of life The Prisoners here are not Prisoners of hope as we said of the Jews in their captivity in Babylon [n] Zech. 9.12 and may be said of other Prisoners but are Prisoners of desperation being once doomed to these Prisons of Fire they must continue for ever Fettered under Chains oâ— darkness lying there like a wild Bull in a Net in vaiâ— roaring and begging for mercy through the grateâ— of their eternal Dungeons Agree with thine adversarâ— quickly whiles thou art in the way lest at any time thâ— Adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into Prison Verâ—ly I say unto thee thou shalt by no means come out thence till thou hast paid the uttermost farthing (o) Mat. 5.25 26. But that I may contrive a large Picture in a smalâ— Ring to use Philoes expression and contract the Images of great things into a little Glass Is it called Darkness Do wicked men go from one darkness to another from inward to outward darkness That Darkness is said to be Eternal For whom is reserved the blackness of darkness for ever (p) Jud. 13. Is it called Death The wages of sin is death it is a death thaâ— never dieth (q) Mors sine morte Death
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
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
hear but continue deaf amongst so many Alarms of Death this is another thing that much aggravates the desperate sottishness of these persons Having thus shewed the lamentable blockishness o◠the greatest part of men and the several aggravations which render it more lamentably lamentable I shall now desire from this truth we are treating on to expostulate a while and reason the case with these Sons of slumber and confusion Either this is so that mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what Vse of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laert. foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and undubitable whence it is that men mind no more a thing that so much and so nearly concerns them What are mens hearts made of Whe◠are those affections which use to be eagerly carried out upon meaner objects what is become of men◠intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jer. 2.18 Let me ask Is a man a block a bruit a home-born fool Why is he spoyled or rather doth he spoyl and undo himself Dydd Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2 Sam. 3. but for a man to dy eternal as a fool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9.3 after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men do and so they will one day judge of themselves but I pass to other vses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor sheep of Christ feed below the mud-wall is shined upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy go up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of days when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24.12 doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day-long and chastened every morning and yet which is a greater evil many times the wicked devoureth 〈◊〉 man that is more righteous than he Pharaohs lean kin◠devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and thi◠hath been a great stumbling block to more intelligen◠men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as
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
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
〈◊〉 〈◊〉 What doth it profit Probably I might incur the like Censure should I only exhort men to labour for eternal Blessedness and not withall give some Directions how it might be attained therefore shall lay down these ensuing 1. We should engage our selves by taking up fixed peremptory resolutions things fully resolved on are more than half done when a man out of a practical conviction cometh to be sensible both of his want of happineâ—s that without it it had been good for him that he had never been born and of the worth and excellency of it and thereupon taketh up a set resolution that he must have it whatsoever it cost him that whatsoever he neglects he will not neglect this one thing necessary this man is not far off from the Kingdom of God Resolution when it is fixed like a principle in the Soul when it is both deliberate proceeding out of a setled Judgment not rash sudden and precipitant and determinate with the full bent and tendency of the heart not a velleity a weak fluctuating inclination such a Resolution hath a two-fold advantage 1. It hath a powerful influence upon the whole man he that fully resolveth upon a thing will put to the utmost of his power about it and when a man takes up a stedfast resolution to make Heaven his business this will engage all the powers Faculties Abilities of the Soul all the wisdom study care thoughts affections endeavours in the pursuiâ— of it such an one will stick at no pains but be willing to do any thing that he might obtain it 2. It will break through all Oppositions Nazianzen walking by the Sea-side and observing how the waves beating upon the shore brought with them many Cockle-shels stalks of Herbs and the like trash and returning with other waves swept them away again when in the mean time the Rocks about him stood firm being not a whit moved by the flux and re-flux of the raging waters deduced from thence this profitable Meditation That weak irresolved minds are soon overcome by contrary perswasions whereas a stedfast peremptory resolution will easily dash all temptations and keep a man that no contrary solicitations can remove him from his stedfastness As therefore they say Bees when they fly in a great wind ballast themselves with little stones that they might not be carried away with the wind so it should be our care to Fortifie our selves with strong and setled Resolutions only we must take heed of resolving in our own strength Luther in his Comment upon the Galatians tells of Staupitius that he had often heard him complaining to this purpose I have many times resolved and covenanted for the Service of God but I cannot perform according to my resolutions hereafter I will take up no such Resolves for I well see if God be not merciful to me in Christ for all my vows and resolutions I shall never be able to appear before him and Luther commends it for a holy kind of despair what we think to build by our own strength we will soon pull down by our own weakness therefore when we thus resolve we should go forth in the strength of the Lord and make mention of his Righteousness only 2. We should improve that Power we have though a man in his natural estate is not able to believe and repent and do such things as more immediately accompany Salvation yet he may do something in tendency to it as 1. He may abstain from those sins that are Destructive of Salvation though he cannot abstain from sin collectively yet he may divisively though not from all sin because it is natural to sin yet from this and that particular sin though he cannot refrain from the inward lustings of the heart which continually sends forth sin as the Fountain sendeth forth water yet he may from many outward acts of sin every one of which strengthen the habit and more strongly incline to sin the Drunkard can continue sober while he is in sober company the Swearer if he be in the presence of a Justice of Peace will scarce swear an oath for some hours together and what they do at one time and in one company they might do in another though they cannot abstain from sin out of love to God or hatred of sin yet they may out of love to themselves and fear of Hellâ— if the Laws of the land should ordain that he that sweareth or is drunk should be punished with death it would no doubt keep manâ— from those sins and what they do out of fear of a temporal they might dò much more out of fear of eternal death 2. A man may hear read pray confer meditate and use other outward means appointed by God if he doth somthing this way he might do more allow himself more time for these duties and when he sets about them might dâ—sengage himself from other things that he might intend them in a more serious manner this and much more a man may do If any Object that he cannot do this without Gods help and assistance I answer It is true but withal consider what kind of assistan e is hereunto required and I shall explain it thus It is most true that a man can move nâ—ither hand nor foot without the concourse of Gods Providence but it is such a general concourse as God seldome denieth to any whereas if a man would do any thing above his strength as when Sampson would pull down the House upon the Philistins this requireth an addition of more strength in like manner though to believe and repent requireth a special grace and assistance of God yet to the use of these means before hinted is required no more than that common grace and general assistance which God seldom denyeth to any man If any object further that they cannot perform these Duties in a spiritual manner they cannot pray and hear in faith I answer while they are in their natural condition that is not their means Means saith one (c) Fenners wilful Murder is that which cometh between a mans Can and his Cannot their means is to do what they can to pray that they may pray in faith to hear that they may hear in faith to perform Duties that they may perform them in a spiritual manner If it be objected thirdly that without faith it is impossible to please God it is the prayer of faith that pleaseth God and so likewise in other Duties and to what end should they do these things when the doing them is not pleasing to God I answer Though without faith these Duties are not spiritually and formally good yet they are morally and materially and so far as they are good they are pleasing to God If thou dost well shalt thou not be accepted (d) Gen. 4.7 A Cain a wicked man so far as he doth well he is accepted though these Duties being done without faith are not adequately proportionable to Gods will and so truly pleasing to him