plaister in their room but if the Leprosie brake out again they must pull down the house with the stones timber and morter thereof There is in every man the fretting Leprosie of sin In the work of Conversion God as it were takes out the Timber and Stones and putteth others in their room while he worketh a thorow change in the soul but still the Leprosie of sin continueth till at last God sends Death which pulleth down the house with the timber and stones and thereby takes away both the Leprosie of sin and that mortality and corruption which sin bringeth As a Watch being battered or clogged with dust is taken in pieces pulled joynt from joynt and wheel from wheel to the end it may go better than before or as some goodly Statue of Brasse peing defaced is taken down pulled in pieces put into the Fire but all this is that it may be put together again and made a more goodly workmanship Or if we arise and go into the Potter's Field and behold his workmanship is not the Vessel made of Clay that was marred in the hands of the Potter (z) Jer. 18. 4. yet he either maketh it the same Vessel so as nothing is wanting but its former deformity or if he pleaseth a more honourable vessel than before In like manner the body being by Adam's sin made liable to Death and Corruption God seeth good to take it in pieces by death that being put together again at the Resurrection it might bee freed from this corruptibleness and put into an estate of immortality and incorruption To what end is the Body made thus immortal if not to continue in an eternal immortal condition From all this we conclude if man be an immortal Creature both in regard of his Soul which is immortal in its own Nature and in regard of his Body which shall be made Immortal by Gods Power his future condition must of necessity be immortal and eternal whether he be admitted into Heaven or doomed to Hell his condition is eternal and everlasting CHAP. III. Of Scripture-Proofs of Eternal Happiness Consisting in Sight Love Joy Praise with created Accessories and Eternal Misery Expressed by Wrath Worm Fire Prison Darkness Burning Torment HAving endeavoured to demonstrate the point from Arguments I proceed to prove it from Scripture though it be unusual in the method of Preaching to bring Arguments before Scripture-proofs yet it is frequent in Argumentation to reserve the strongest proof till last Ruffinus reporteth that at the Council of Nice a Godly man of no great learning was the means of Converting a learned Philosopher whom the Bishops with all their Arguments could not perswade the person brake forth into this speech Against words I opposed words and what was spoken I overthrew by the art of speaking but when instead of words power came out of the mouth of the Speaker words could no longer withstand truth nor man oppose the power of God Possibly what is spoken by way of Argument may not be so convincing to some who will seek to elude the strength of one Argument by another whereas proofs from plain places of Scripture silence all cavils and exceptions that therefore I have reserved for the last proof There is a twofold Eternity one of Happiness the other of Misery the Scripture is abundant in the proof of both I begin with the Happiness of Heaven The Schoolmen distinguish of a twofold happiness one they call the essential happiness which they make to consist in the enjoyment of God the other accidental consisting in the enjoyment of those glorious things which God together with himself giveth unto his people Others say to the same purpose that there is an uncreated reward which is God himself I am thy exceeding great reward (a) Gen. 15. 1. and a created reward consisting in those good things which God hath created to make his people happy both these the Scripture describeth to be Eternal 1. The great Happiness in Heaven consists in the enjoyment of God God is the happiness of the Saints in Heaven not only Efficiently as he is the author of it nor only finally as he is the end of it but objectively as being the object of this blessedness he is both the Giver and the Gift the Rewarder and the Reward the Crowner and the Crown it is God who both bestoweth the happiness and is himself the happiness of the Saints Whom have I in Heaven but thee (b) Psal 73. 25. God shall be all in all (c) 1 Cor. 15. 28. as this will hold in some other particulars so in this and as their great happiness consists in this that they have God for their Reward and Portion so this is said to be eternal Thou art the strength of my heart and my Portion for ever (d) Psal 73. 26. But this will further appear if we consider what waies or in what manner God may be said to be enjoyed by the Saints All generally agree that the great happiness consists in the enjoyment of God but there is a great dispute amongst the Schoolmen about the way namely what act or operation of the Soul it is by which God is more chiefly enjoyed The Thomists contend for the understanding affirming that it chiefly consists in the sight and knowledge of God The Scotists would have it consist in the love of God a third sort place it in that delight and complacency the soul takes in God But after we have scanned all the Arguments brought by each party it will be hard to determine to which of these it is more chiefly to be referred it is not to be doubted but it consists in all these and though any one of these singly much more all joyntly make for the greatness of this happiness yet that which is the Crown and Zenith of this happiness is because it is eternal as appeareth from Scripture in the fore-named Particulars 1. Much of Heavens happiness consists in the sight of God which is therefore termed the Beatifical Vision Blessed are the pure in heart for they shall see God (e) Mat. 5. 8. When he shall appear we shall be like him for we shall see him as he is (f) 1 Joh. 3. 2. It is disputed whether we shall see God in his essence or only some beamings forth of him if in his essence whether the Divine essence shall be immediately represented to our sight or whether there be a light of Glory strengthning and enabling the sight to behold him if so whether that be an uncreated light to wit that infinite splendour and brightness streaming from God himself of which the Psalmist speaketh In thy light we shall see â—ight (g) Psal 36. 9. or whether it be a created light created by God to this purpose whether this sight be only mental as most determine or whether the bodily eye shall be so strengthned and elevated as to see God as may be Problematically argued from two Texts The one Text
away discouraged crying with the Prophet My leanness my leanness woe is me I can do no more good (e) Isa 24. 16. and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lâ—st they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the silver Trumpet of the Gospel publishing the glad tydings of peace and eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moores Utopâ—a as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and hear the Word and seem to be affected with it as if they heard some pleasant song (f) Ezâ—k 33. 31. but they do it not they are no more prevailed upon as to any serious care and endeavour after things eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon heard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued heard the stones rent in pieces at the death of Christ when the hard-hearted Jewes were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1. 12. Micah 6. 2. implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may dye saith Calvin a thousand several wayes each several hour as many senses as many members nay as many pores as there are in the body so many windows for death to enter in at Death needs not spend all its arrows upon us a Worm a Gnat a Flye a Hair a Stâ—ne of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within â—he space of a few dayes nay of a few hours we may be well and sicken and dye and forthwith enter upon our eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig Was three dayes before growing in Carthage and that for ought thâ—y knew an Army from Carthage in as short a time might arive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three dayes we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our souls and by the Use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were â—o live alwayes should put off the thoughts of death as if they shâ—uld never dye should content themselves to live in that condition in which they dare not dye or in which if they should dye they should be eternally miserable this argues as great a folly and stupidity as the nature of man is capable of Thou wouldest be troubled if thou certainly knewest thou wert to live but one month longer and art thou not affected when perhaps thou shalt not out-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear
frieze and contract me let all these and whatsoever can come more happen to me so as I may be freed from Hell and may enjoy my Saviour in eternal blessedness And 2. There is as little reason on the other hand why we should envy the prosperity of ungodly men Suppose saith Chrysostome that a man one night should have a pleasant Dream that for the time might much delight him and for the pleasure of such a dream should be tormented a thousand years together with exquisite torments would any man desire to have such a dream upon such conditions All the contentments of this life are not so much to eternity as a dream is to a thousand years and little is that mans condition to be envied who for these short pleasures of sin must endure an eternity of torment In the time of the wars in Germany the Army being upon special service order was given that none should upon pain of death go a forraging one souldier notwithstanding this strict Command went abroad and amongst other things stole some grapes and brought them with him being deprehended he was adjudged to present death as he went to execution he fell to eating his Grapes the Commander asked Sirrah can you feed so heartily when you are to dye presently the poor souldier replied Sir must I pay so dear for them as the loss of my life and do you grudge that I should eat them do wicked men purchase their present pleasures at so dear a rate as eternal torments and do we envy their enjoyment of them so short a time Would any envy a man going to Execution because he saw him going up the Ladder in a Scarlet Coat or a Velvet suit What though wicked men be cloathed in Scarlet and fare Deliciously every day this is all they are ever like to have There is scarce a more terrible Text in the whole Book of God than that of Christ concerning the Pharisees Verily I say unto you they have their reward (s) Mat. 6. 2. Luk. 6. 24. and that parallel Text Woe to you that are rich for you have received your consolation Gregory being advanced to places of great preferment professed that there was no Scripture went so near his heart and struck such a trembling into his spirit as that speech of Abraham to Dives Son remember that thou in thy life-time receivedst thy good things (t) Luk. 16. 25. they who have their Heaven here are in great danger to miss it hereafter It is Gods usual way saith Jerom to remove from delights to delights (u) A deliciis ad delicias to bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy is that mans condition who hath all his happiness confin'd to the narrow compass of this life but his misery extended to the uttermost bounds of an everlasting duration CHAP. X. An Exhortation to Restrain from Sin and Redeem Time 3. BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—al things to which we are to be exhorted from this Truth As 1. This should and being seriously considered might be a most powerful restraint from sin there is a two-fold eternity one of happiness the other of misery in regard of both these the malignant destructive nature of sin appeareth First It depriveth of eternal happiness there is never a sin thou committest never an oath thou swearest never a lye thou tellest but thou runnest a desperate hazard of losing God thy soul everlasting happiness and whatsoever may be dear and precious and not onely a desperate Hazard but without repentance an unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living of ever tasting how good the Lord is or having any portion in those good things which God hath provided for his people and is it not a prodigious madness to lose all this for a base lust As the Drunkard doth for a pot of drink the Covetous man for a little thick clay the Swearer for just nothing for a sin in which there is neither profit pleasure ease nor any thing that might give any satisfaction to the mind Perhaps some may think If this be all they may do well enough (a) Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speaking though I miss of Heaven I may do well enough in a lower condition wicked men now live without God and Christ in the world and think themselves well enough without them and therefore may think it no great misery not to be admitted into their presence they care not now for the company of Godly men but avoid it all they can and so will think it no great matter to be hereafter excluded their society But such should do well to consider that the time is coming when Heaven and Hell shall divide the world as there are but two sorts of men in the world Goats and Sheep Chaff and Wheat Righteous and Wicked so there are but two places remaining for them the Wheat to be gathered into Gods Garner and the Chaff to be burnt with unquenchable fire the Sheep to stand at Christs right hand with a come ye blessed c. the Goats at his left hand with a go ye cursed c. Besides these there is no other place no other condition remaining for men after this life if thou losest Heaven Hell must be thy portion And this shews further the devilish nature of sin it doth not only deprive of Heaven but without repentance unavoidably throws the Soul into the jaws of Eternal Condemnation Some say a man and a Crocodile seldome or never meet but it is the death of one It is certain sin and the soul never meet but one dyeth either sin must dye now or the soul dye eternally if repentance that Spirit of burning doth not burn our sins Hell fire will burn our Souls If then thou makest no great matter of losing Heaven and being excluded the Presence of God think with thy self whether thou beest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perhaps thou art hardly able to bear those temporal afflictions now lying upon thee and if thou hast run with the foot-men and they have wearied thee how wilt thou be able to contend with Horses If thou beest wearied out in this Land of peace how wilt thou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt be like a Beacon on a hill or an Ensign upon the mountain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self tempted to any sin and thy heart ready to close with the temptation pause a while and propound to thy self this unanswerable Dilemma If I yield to this temptation and commit this sin either I shall repent or not repent of it If I do
Sacrifices and whatsoever else we read of under the Law were but as leaves that promised this n Jac. Arâ—ac Incarnation of the Son of God great fruit as hands in the Margin pointing at this truth as lines ending in this centre they all had their accomplishment in this great Mystery God manifested in the flesh The Gospel is nothing else than a Declararation of these glad tydings which is the summe and substance of both Testaments briefly If the Scripture be a ring of Gold which God hath sent his Church as a token of his love Christ is as the Diamond in this Ring that chiefly makes it so valuable if the Scripture be as the field mentioned in the Gospel Christ is the one pearl of great price hid in it which the wise-man felleth all he hath to purchase if the Scripture be a precious box Christ is the oyntment contained in it filling the whole world with a precious savour But to apply this to the present purpose if there bee no eternal condition of man after this life what need was there of Christs coming and suffering What other end might God have in that grand design No wise man will undertake any great expensive business but propound some end proportionable to the pains he takes and the expences he is at much less the only wise God this great work will evince at least that there is a future condition of man after this life and I think also the eternity of that condition this the Scripture makes the end of his coming (o) John 3. 16. God gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life The end of his suffering that they which are called might receive the Promise of an eternal inheritance the end of that Power which God gave him as a reward of his suffering (p) Heb. 9. 15. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him q John 17. 2. But if the coming and suffering of Christ as considered simply in it self will not conclude the Eternity of our future condition it may further be evinced from this following consideration Christ being God as well as man his merits and sufferings must needs be of infinite worth and value and so consequently meriting an infinite happiness It would be inconsistent with the wisdom of Christ in whom are all the treasures of wisdom to pay an infinite price for a finite purchase nothing short of an infinite happiness can bear any suitable proportion with the infinite price Christ paid Now man being but a Creature and so finite is not able at once to grasp and comprehend an infinite happiness though the happiness purchased be objectively infinite because God who is infinite is enjoyed in Heaven yet it is not infinite in regard of man (r) ratione subjecti whose Nature and capacities are finite and limited and because the happiness enjoyed is not infinite extensively in regard of the greatness it must be infinite extensively in regard of the duration and continuance what is wanting in the one is made up in the other Eternity is put into the scale to make up the weight otherwise there would be no proportion between the price and the purchase which is not to be imagined of God who doth all things in order weight and measure 2. The like is to be said of Sin which is the meritorious cause of the sufferings in Hell sin is objectively infinite as being committed against an infinite God and consequently deserving an infinite punishment which because it cannot be infinite in regard of intensiveness and greatness being inflicted upon a finite creature therefore it is requisite that it should be infinite in regard of the extensiveness or continuance because the punishment the creature can bear comes short of the demerit of sin So as he cannot pay the whole debt at once he must lye in Hell till he hath paid the 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 (Å¿) Peccatum est infinitae malitiae 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 (t) Ut nunquam carerent supplicio qui nunquam voluerunt carere peccato That wicked men do not sin eternally is onely because they are hindered 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 sir-name this is the name by which I shall be alwaies 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 only 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 played longer till perhaps some bad 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 alwaies 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 sâ—nner 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 a fulness of happiness In thy Presence is fulness of joy (u) Psal 16. 11. though it be not a redundant overflowing fulness (w) Plenitudo cumulata 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 (x) Plenitudo apta 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 (y) Plenitudo aequa 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 Syriack reads it An infinite glory Haymo (b) Magnitudinem gloriae supra omnem modum mensuram A greatness of glory beyond all bounds 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 oâ— Perfection and a desire of Perpetuity a desire to advance his Being to the highest degree of Perfection and happiness he is capable of and a desire to perpetuate this happiness And it is impossible he should receive full content till both these desires are satisfied though in Heaven the Saints have a present freedom from all the evil that can possibly fall within the compass of their fears 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 and Sorrow They shall obtain joy and gladness and sorrow and sighing shall f 1 John 4. 18. 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 Texts 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 Dreggs of which they shall wring out and drink is without mixture n without any mixture of hope ease comfort or any thing which might alleviate their h Psal 75. 8. 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 augment the number and that punishment inflicted in Hell upon any one were to be divided amongst all these so as to every one might befall an equal part of that punishment
5. 3. and as thus in the Temptation so in the Punishment though the Devil be commissionated by God to torment wicked men and probably one wicked man shall help to torment another yet every man will be his own greatest Tormentor when he shall consider on the one side the punishment of loss what a great happiness he hath for ever lost when the understanding shall be enlarged to apprehend the greatness of his loss when Conscience shall be awakened to apply this loss to himself This loss is my loss I am the man that have seen Affliction when the thoughts that are now taken up about other things shall be wholly intent upon this loss when he shall further consider upon what fair terms Salvation was offered how much time he had to work out his Salvation what variety of means and helps God afforded him For what petty inconsiderable things he lost it when besides this punishment of loss he shall find by sad experience what before he would not believe what a dreadfull place Hell is what a fearful thing it is to fall into the hands of the living God When he shall further consider how often he was warned to flee from the wrath to come what means and helps God afforded him to escape the damnation of Hell and that nothing could prevail upon him When he shall further Consider that he himself was the cause of his own ruine that he lyeth down upon a bed of his own making that he is fettered in cords of his own twisting that he walks but in the light of his own fire and in the sparks of his own kindling when he shall add this to the former that his condemnation was through his own choice God set before him life and death and he chose his own delusions Oh! the rendings and tearings of Conscience which must needs result from these and the like sad reflexions which successively pressing upon the soul like the impetuous waves of a raging Sea one after another must needs afford everlasting matter for this Worm to feed on These considerations will be as the Wood Conscience as the Worm those as Fuel this as the Flame the one as Tow the other as a Spark they shall both burn together and none shall quench them For this is that which will make this worm most unsufferable because it is a never dying worm [e] Isa 66. 24. Mark 9. 44. Sometimes it is called fire a Furnace of Fire a Lake of Fire (f) Isa 66. 24. Mat. 13. 42. Rev. 19. 20. All which speak it terrible but that which makes it most terrible is because it is an unquenchable Fire (g) Mat. 3. 12. an Everlasting Fire (h) Mat. 25. 41. Fire here must be fed with continual supplies of Fuel or else it goeth out but this by the breath of God which like a stream of Brimstone kindleth it (i) Isa 30. 33. So that look how long God liveth so long this Fire burneth Wicked men shall burn in an eternity of Fire to and if possible beyond an eternity of duration Sometimes it is called a Prison (l) 1 Pet. 3. 19. and wicked men are said to be bound hand and foot (m) Mat. 22. 13. We read of a Prison amongst the Persians which was deep and wide and dark and only one hole at the top into which the Prisoners let in could no way get out therefore was called by them Lethe forgetfulness Such and far more grievous is the Prison of Hell out of which there is no redemption they are lying Histories which tell us that Trajan was delivered out of Hell by the Prayers of Gregory and Falconella by the Prayers of Teclaes No he that goeth this way never turneth again nor ever taketh hold of the paths of life The Prisoners here are not Prisoners of hope as we said of the Jews in their captivity in Babylon (n) Zech. 9. 12. and may be said of other Prisoners but are Prisoners of desperation being once doomed to these Prisons of fire they must continue for ever Fettered under Chains of darkness lying there like a wild Bull in a Net in vain roaring and begging for mercy through the grates of their eternal Dungeons Agree with k ardebunt in aeterno igne in aeternum ultra thine adversary quickly whiles thou art in the way lest at any time the Adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into Prison Verily I say unto thee thou shalt by no means come out thence till thou hast paid the uttermost farthing (o) Mat. 5. 25 26. But that I may contrive a large Picture in a small Ring to use Philoes expression and contract the Images of great things into a little glass Is it called darkness Do wicked men go from one darkness to another from inward to outer darkness That darkness is said to be eternal For whom is reserved the blackness of darkness for ever (p) Jud. 13. Is it called Death The wages of sin is death it is a death that never dyeth (q) Mors sine morte Death shall feed on them the Arabick readeth it shall be fed with them (r) Psal 49. 14. Death like a hungry Vulture shall not cease to feed on them to all eternity Is it called burning do wicked men go from burning to burning from burning in sin to burning in hell from burning in flames of lust to burning in flames of torment these burnings are for ever who shall dwell with Everlasting Burnings (s) Isa 33. 14. Lastly It is sometimes called torment as it is said of the rich man that he was in torments so as he cryeth out I am tormented in this flame that which makes these torments more tormenting is because they are eternal They shall be tormented day and night for ever and ever and The smoak of their torment ascendeth up for ever and ever (u) Rev. 20. 10. 14. 11. t Luk. 16. 23 24. CHAP. IV. Of the Sublimeness of Eternity as Transcending all Expression Knowledge of it self or measure and all Imagination HAving dispatched the first Doctrine That things which are not seen are eternal I proceed to the second Doct. 2. That which puts the greatest weight upon things not seen and makes them the proper objects of a Christians aim and choice is because they are eternal Though if these and things seen were weighed together there were many other considerables that would give the precedence to things not seen yet that which chiefly casts the scale and maketh things not seen to preponderate is because they are Eternal This the Apostle layes down as the reason why they looked at these not at the other because the other are temporal but these eternal it is Eternity that mainly makes the difference and puts an infinite weight upon the unseen things of another life so that I am here to speak of the grand importance and concernment
good and Hell the store-house of all imaginable evil so that which is most considerable in both is the Everlastingness of them Eternity is that which makes good things ifinitely more good and evil things incomparably more evil Eternity is the very Heaven of Heaven and the Hell of Hell Heaven would be no Heaven in comparison and hell in a manner no hell if it were not for this Eternity it would be a kind of Hell to the Saints in Heaven to be in fear of losing it and in a manner â— heaven to the damned in hell to be in hopes of being delivered from it although there be many things concur to make up the happiness of the Saints in Heaven and the misery of the damned in Hell yet this of eternity weigheth more than all the rest Were all other things considerable in both put into one end of the ballance and this of eternity in the other it would out weigh all the rest (s) Rev. 15. 9. those that had gotten the Victory over the Beast are said to sing the song of Moses the Servant of God Some by this Song of Moses understand that Song recorded Exodus 15 And that Song concludeth with a declaration of Gods eternity ver 18. The Lord shall reign for ever and ever Or if it may be thought to refer to the 90th Psalm which is a Prayer of Moses the man of God the former part of that Psalm setteth forth at large Gods eternity but whether either of these or whatsoever else is to be understood by the Song of Moses I doubt not but Eternity maketh up one part of that Song nay is the Elah the highest strain in that Triumphant Song On the other side could we lay our eares to Hell and hear the language of those wretched miscreants it is probable that the Eternity of their sufferings would still come in as the sad burthen of their fruitless lamentations that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper language of Hell is as if they should say not ever Lord not ever (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all in vain they would not here endure the thoughts of eternity and therefore they shall have it alwaies written before them in the place of their thraldome that which way soever they turn their eyes they might be terrified with the remembrance of their miserable most miserable immortality I might be more large in shewing the grand importance of eternity but it is an Hebrew Proverb that a man should not put his cattle into a place where there is no hedge to bound them that therefore I may set bounds to my Meditations I shall shew of how great concernment this Doctrine of Eternity is from these following considerations in whiâ—â— I shall be more short because they are so fully handled by a more skilful Builder (u) Mr. Wells his Prospect of Eternity 1. Eternity is without any end or conclusion that is the proper import of the word Eternal There is no end of the joyes of Heaven They who convert many to righteousness shall shine like the starres for ever and ever upon which saith Drexellius observe the argumentation of it by the iteration of the same word for ever is as much as eternal or without end but as if that were not enough he doubleth it for ever and ever and yet the vulgar Latin expresseth it more fully to perpetual Eternities it is not eternity in the singular number which yet were enough to describe it to be endless but eternities in the plural as if he should say if you fear eternity may have an end after that there would be other eternities to u Dan. 12. 2. succeed neither doth it rest here in saying eternities in the plural number nor only add to these a finite term but an infinite to perpetual eternities and if one eternity be without end what is ten an hundred c. yet if so many eternities could be imagined so long shall the Saints continue in glory and happiness to which nothing can put an end and period First God will not Gods end in making man was that he should be the everlasting monument either of his free Grace or his just Displeasure and certainly God will not cross and null his own Design he hath from the beginning written their Names in his Book of Life and what he hath written he hath written It is no way to be imagined that God should make any to be vessels of honour and mercy and then dash them in pieces like the Potters vessel that God should receive them into his everlasting arms and then throw them out of his Embraces Gods love like himself is unchangeable having loved his own that were in the world he loveth them to the end (x) Joh. 3. 1. which is the same with eternally as the Learned observe and so the Aethiop Version renders it he loved them for ever And as God will not put an end to their happiness so nothing else can 1. Man cannot The rage of Tyrants may cut asunder the thread of their temporal life which might have been spun out longer in a Natural course but are not able to take away their eternal life I give them eternal life and they shall never perish neither shall any man pluck them out of my hand (z) Joh. 10. 28 29. And yet that he may give stronger assurance if stronger may be given he addeth My Father which gave them me is stronger than all and no man is able to pluck them out of my Fathers hands 2. The Devil cannot Though he got into earthly Paradise and by tempting Adam to sin prevailed so farre 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 onely 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 passe 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. 〈…〉 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
mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what use of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laâ—rt foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and indubitable whence is it that men mind no more a thing that so mâ—ch and so nearly concerns them What are mens hearts made of Where are those affections which use to be eagerly carried out upon meaner objects What is become of mens Intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jeremy 2. 18. Let me ask Is a man a block a brut a home-born fool why is he spoyled or rather doth he spoyl and undoe himself Dyed Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2. Sam. 3. but for man to dye eternall as afool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9. 3. after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men doe and so they will one day judge of themselves but I pass to other Uses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor shâ—â—p of Christ feed below the mud wall is shinâ—d upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy goe up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of dayes when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24. 12. doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day long and chastened every morning and yet which is a greater evil many times the wicked devoureth the man that is more righteous than he Pharaohs lean kine devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and this hath been a great stumbling block to more intelligent men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find
is not ignorant of Satans devices and surely in vain is the snare laid in the sight of any Bird as an enemy whose plots are discovered is more than half overcome so it is here whereas in the Sea little Fishes are devoured of greater and greater fishes dash themselves against the Rocks the fish they call the Beholder of Heaven (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath but one eye which they say is alwayes open and watchful doth hereby discover and prevent the many dangers that are in the Sea this fish according to the name given to it is a fit Emblem of the heavenly-minded Christian who escapeth those temptations which prevail upon other men It was no strange thing that Archimedes should be knocked on the head while he was drawing his Mathematick lines and Thales fall into the ditch when he was gazing on the stars but there is no such danger in a spiritual looking to things Eternal it is rather a preservative from dangers and temptations there are two sorts of temptations the Devil maketh Use of temptations on the right hand when by things prosperous and pleasing to us as the honours profits and pleasures of the world he seeks to draw us to what is evil and temptations on the left hand when by the fear of suffering and persecution he laboureth to deterr us from what is good whereas he who hath things eternal in his eye is little moved with either of these he is not so much taken with the first as for gain of them to lose a good conscience When Basil was tempted with preferment he bad them offer such things to Children it was not for a Christian Bishop to be taken with them Luther when he received by Taubenheimuâ— a hundred pieces of gold sent him and fifty by Scartus said I begin to fear God will give me my reward here but I have earnesty proâ—ested I would not be put off with these things and this his contempt to the world was not unknown to his enemies When the Pope would have taken him off by gifts one said That Germane beast doth not care for Gold and for troubles and sufferings he doth not so much fear them as to commit sin to avoid suffering When Basil was threatned with banishments torments and death he answered I fear not banishment I have no home but Heaven no native place but Paradise and the whole world I look upon as the common banishment of mankind for torments I defie them for what can they do to me whose body is so worn out that there is nothing but bones without flesh them to work on and for death I fear it not which can but restore me sooner to my Creator He that hath his eye upon Heaven is neither moved with the frowns nor flatteries of the world as he said He equally contemned the favour and fury of Rome (n) Contemptus est à me Romanus favor faror neither the desire of the one nor the fear of the other is able to remove him from his stedfastness The like is to be said of other sorts of temptations which are happily resisted by conversing in Heaven Bonaventure when the Devil told him that he was a Reprobate and therefore perswaded him to enjoy as much of the pleasures of the world here as he might because he was excluded from the pleasures with God in Heaven answered Not so Satan If I must not enjoy God after this life let me enjoy as much as I can of him here whatsoever temptations Satan suggests they are more easily overcome by him who maketh it his business to converse with God and Heaven 3. It is a good help against those roving wandring thoughts which so often haunt us in the performance of duties and cast so great a blemish upon our best performances When Abraham offered sacrifice the fowls of the air lighted upon the sacrifice (o) Gen. 15. 11. These fowls resemble vain thoughts which much trouble the best of men in their Approaches to God Jerom complained of himself when he was at prayer he was in his thoughts walking in some Gallery or telling of some summe of money In like manner Bernard confesieth that troops of unruly thoughts were wont to flock into his heart like people when some spectacle is to be seen complaining when my body is in the Church my mind is about the world I sing one thing but think another I utter words but regard not the sense and matter and concludes woe is me I sin then when I should get victory against my sins and truely there is scarce any one thing that a Christian doth so much groan under as the frequent avolations he is subject to in Gods service and it is not without just cause that he should so sadly resent them When Pharaoh's Baker dreamed that the birds of the air took out of his Basket the baked meats he prepared for Pharaoh Joseph told him that this was a signification of his ensuing death When we come to present our services to God as he his baked meats to Pharaoh if the birds of the air idle thoughts intrude into our minds though it doth not absolutely presage the death of the soul yet it prognosticateth the death of that service that it is no better than a dead service unpleasing to him who is a living God Now there is no better way to suppress these thoughts than having our minds taken up with heavenly things the mind cannot be at the same time intent upon different objects as when a Dictator was created at Rome there was a suspension for that time of all other offices so when the mind is taken up with the thoughts of some remarkable thing it giveth a supersedeas to other thoughts If thou wouldest forget other things saith Seneca think upon Caesar serious thoughts upon our Eternal condition would be like those Portors Jehojada set at the doors of the Temple would secure us from the intrusion of other objects 4. It would work in us a holy indifferency toward all temporal things it would moderate our esteem of them our desire after them our delight in them our grief for the want or loss of them I shall instance in these several particulars 1 It would moderate our esteem of them worldly men think all their happiness is bound up in these creature-enjoyments they judge them the only happy men who have the largest confluence of these outward comforts whereas he that hath his eye upon eternal things hath a low Esteem of these things when a man stands upon the top of a high mountain things below in the valley seem small and inconsiderable in his sight they say to them that stand upon the top of the Alps the great Cities of Campania seem but as small Villages or as a man who hath for a time gazed upon the Sun when he looketh downward upon darker objects is scarce able to see any thing In like manner he that hath his eye fixed upon
or a Child but for the loss of a Horse or a Cow than to hear they are in apparent hazard of losing eternal happiness but when after death they shall find themselves for ever deprived of it and shall have their understandings cleared and enlarged to know the worth of what they have lost then they will conclude that there is no loss like this loss and would think themselves happy if upon any conditions they might be but some little time within the possibilities of happiness They would be willing to give any thing thousands of Rams ten thousands of Rivers of Oyl or whatsoever men count precious they would be willing to do any thing if prayers tears humiliations watchings fastings would prevail to regain lost time how gladly would all this and much more be undertaken If it were to be regained by hewing their way through Rocks of stone by swimming through Seas of blood by encountring the greatest difficulties and dangers how willingly would they undertake any thing that is possible to be done they would be willing to suffer any thing if enduring the pain of a thousand deaths if lying a thousand years in Hell would satisfie Gods Justice for their former neglects and prevail for some longer time to be indulged them how tolerable would this seem How gladly would they accept of the Conditions But alas it will be then too late the door of hope and mercy will be then for ever shut up against them they will have nothing then to do but to lament their doleful loss and that they will do with howlings and lamentations able to rend Rocks and Marbles in pieces CHAP. XV. Of Directions to help us in looking after Eternal Blessedness HAving finished the Motives I proceed to some Directions The Apostle James speaketh of those as uncharitable men who give good words to the poor saying Depart in peace be you warmed and filled notwithstanding give them not those things which are needful to the Body and censureth their uncharitableness with (a) Jam. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What doth it profit Probably I might incur the like Censure should I onely exhort men to labour for Eternal Blessedness and not withall give some Directions how it might be attained therefore shall lay down these ensuing 1. We should engage our selves by taking up fixed peremptory resolutions things fully resolved on are more than half done when a man out of a practical conviction cometh to be sensible both of his want of happiness that without it it had been good for him that he had never been born and of the worth and excellency of it and thereupon taketh up a set resolution that he must have it whatsoever it cost him that whatsoever he neglects he will not neglect this one thing necessary this man is not far off from the Kingdom of God Resolution when it is fixed like a principle in the Soul when it is both deliberate proceeding out of a settled judgment not rash sudden and precipitant and determinate with the full bent and tendency of the heart not a velleity a weak fluctuating inclination such a Resolution hath a twofold advantage 1. It hath a powerful influence upon the whole man he that fully resolveth upon a thing will put to the utmost of his power about it and when a man takes up a stedfast resolution to make Heaven his business this will engage all the Powers Faculties Abilities of the Soul all the wisdome study care thoughts affections endeavours in the pursuit of it such an one will stick at no pains but be willing to do any thing that he might obtain it 2. It will break through all Oppositions Nazianzen walking by the Sea-side and observing â—ow the waves beating upon the shoar brought with them many Cockle-shels stalks of Herbs and the like trash and returning with other waves swept them away again when in the mean time the Rocks about him stood firm being not a whit moved by the flux and re-flux of the raging waters deduced from thence this profitable Meditation That weak irresolved minds are soon overcome by contrary perswasions whereas a stedfast peremptory resolution will easily dash all temptations and keep a man that no contrary solicitations can remove him from his stedfastness As therefore they say Bees when they flye in a great wind ballast themselves with little stones that they might not be carried away with the wind so it should be our care to Fortifie our selves with strong and settled Resolutions onely we must take heed of resolving in our own strength Luther in his Comment upon the Galatians tells of Staupitius that he had often heard him complaining to this purpose I have many times resolved and covenanted for the Service of God but I cannot perform according to my resolutions hereafter I will take up no such Resolves for I well see if God be not merciful to me in Christ for all my vows and resolutions I shall never be able to appear before him and Luther commends it for a holy kind of despair what we think to build by our own strength we will soon pull down by our own weakness therefore when we thus resolve we should go forth in the strength of the Lord and make mention of his Righteousness only 2. We should improve that Power we have though a man in his natural estate is not able to believe and repent and do such things as more immediately accompany Salvation yet he may do something in tendency to it as 1. He may abstain from those sins that are Destructive of Salvation though he cannot abstain from sin collectively yet he may divisively though not from all sin because it is natural to sin yet from this and that particular sin though he cannot refrain from the inward lustings of the heart which continually sends forth sin as the Fountain sendeth forth water yet he may from many outward acts of sin every one of which strengthen the habit and more strongly encline to sin the Drunkard can continue sober while he is in sober company the Swearer if he be in the presence of a Justice of Peace will scarce swear an oath for some hours together and what they do at one time and in one company they might do in another though they cannot abstain from sin out of love to God or hatred of sin yet they may out of love to themselves and fear of Hell if the Laws of the land should ordain that he that sweareth or is drunk should be punished with death it would no doubt keep many from those sins and what they do out of fear of a temporal they might do much more out of fear of eternal death 2. A man may hear read pray confer meditate and use other outward means appointed by God if he doth something this way he might do more allow himself more time for these duties and when he sets about them might disengage himself from other things that he might intend them in a
God is pleased to enlarge the heart and vouchsafe a special assistance in the duty when a man stirreth up himself to take hold of God and continueth wrestling with God by a holy importunity He shall approach to me for who is this that engageth his heart to approach unto me (i) Jer. 30. 21. and let him take hold of my strength that he may make peace with me and he shall make peace with me (k) Isa 27. 5. 4. When the hearts of Gods Ministers are enlarged when those goads nails given from one Shepherd are powerfully fastened upon the conscience by the Masters of the Assemblies When Christ was teaching it is said The power of God was present to heal It holds true in regard of spiritual healing (l) Luk. 5. 17. when the Word is powerfully preached God whose way is in the Sanctuary whose Walk is in the midst of the golden Candlesticks is then more specially present to make his word effectual We then as workers together with him beseech you that ye receive not the grace of God in vain then followeth Behold now is the accepted time now is the day of salvation (m) 2 Cor. 6. 1. 5. When there is wrought in the heart some remorse for sin When John Baptist preached in the Wilderness of Judea the people went out to him and were baptised of him in Jordan confessing their sins and then he tells them Now also is the Axe laid to the root of the tree (n) Mat. 3. 10. 6. When there are stirred up in the soul some desires after grace and salvation Hoe every one that thirsteth come ye to the waters then Seek ye the Lord while he may be found call upon him while he is near (o) Isa 55. 1. 7. When God by threatning or inflicting some great judgement doth awaken and terrifie the conscience Thus the Prophet having threatned a sore judgement he adds Therefore now also saith the Lord turn to me with all your heart c. (p) Joel 2. 12. 8. The time of sickness when a man cometh to apprehend he must dye and forthwith enter upon his Eternal condition Tully observeth (q) Morbo gravi mortifero-afflictis c. when men draw near to death then they begin to thing of vertue and to repent deeply of those sins and offences they before committed Beza saith That God laid the foundation of his spiritual health in a violent sickness that befell him at Paris 9. After some great mercy conferred or some great deliverance vouchsafed which is apt to put the heart into a melting frame when the Angel minded the people of Gods mercies to them and how ill they had requited him they wept abundantly (r) Judg. 2. These and the like are the particular times when God worketh more close with man to bring back his soul from the pit to be enlightened with the light of the living but here is the great misery men that are careful to take the proper seasons in all other things yet in this which most concerns them are more inobservant than the Stork and Crane and other brutish creatures and this is the great cause of the miscarriage of many thousands of souls Because to every purpose there is a time and judgement therefore the misery of man is great upon him (s) Eccles 8. 6. It holds true in the miseries that befall men in this life because there is a nick of opportunity when every thing may best be done and with most advantage and sometimes when it must be done or not done at all and men many times want judgement to discern this time this is the great cause of those evils that befall the Sons of men Esau lost the blessing for want of coming a little sooner Saul lost his Kingdome for want of staying a little longer And as in the things of this life mens not timing things aright is the cause why they miscarry in their undertakings so it is more especially in spirituals because there are some particular seasons and articles of time when God draws more near to men and makes more immediate offers of mercy and salvation and men will not know the time of their visitation hence it comes to pass that the misery of men is great upon them this is that that sets open the flood-gates of damnation that makes Hell to enlarge it self and swallow innumerable souls there is no one sin I think I may say not all sins put together that is the cause to the damnation of so many under Gospel-light as this one sin there are few who live under Gospel-dispensations but are convinced of the necessity of making provision for their Eternal condition and have many purposes and resolutions to do it only they will not take Gods time they put it off and think it will be time enough afterward and this is that fatal Rock where millions of souls dash themselves in pieces that great stumbling-block at which innumerable men stumble and fall and perish everlastingly Could we lay our ears to Hell and hear the cryes and complaints of those poor tormented creatures I doubt not but we might hear them crying out against this sin as the chief cause of their perishing if therefore our souls our salvation our everlasting welfare be precious to us take heed of neglecting those seasons and opportunities which being once past can never be recalled again but let us in this our day know the things that belong to our peace Yet further though at these and the like times God worketh with men yet we may probably conceive that there may be sometimes one particular time when God above others draweth more near in this kind To every thing there is a season and a time to every purpose under Heaven (t) Eccles 3. 1. There is a particular season when every thing may be best done and sometimes must be done then or not at all When Elisha desired that a double portion of Elijah's spirit might be given him Elijah answered Thou hast asked a hard thing nevertheless if thou see mee when I am taken from thee it shall be so unto thee but if not it shall not be so Elisha being with him and seeing him when he was caught up had accordingly a double portion of his spirit whereas had he missed that time he had likewise missed of what he desired Some have observed that there are few men but some one time or other in their life have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world some one opportunity more conducing thereunto than they have all their lives beside and if this be neglected many times they never meet with the like again Samuel appointed Saul to tarry seven dayes he tarried six and part of the seventh and Samuel not coming he forced himself and offered a Burnt-offering the Text saith As soon as he had made an end of offering Samuel came and tells him