be written in letters of Gold or rather to be engraven with the point of a Diamond in the hardest Rock in such legible characters that whosoever runs may read it Oh how happy a thing were it if men were alwayes of the same mind that they are of upon their sick-beds It is noted by Zaleuchus in the Proem of his Laws that when men come to dye there invades them a sorrow for what they have done amiss and an earnest desire that all their former life had been just and vettuous And as remarkable was that saying of Plato Know this for certain that when a man cometh to this to see that he must dye there cometh upon him both a great fear and a great care of those things which he before neglected in his life-time It is an usual thing for carnal men in the time of health to look upon the service of God as a weariness to cavil against the strictness of Religion what need is there of so much praying and hearing and pains-taking but it is a rare thing to hear men speak thus upon their death-beds Some say the Mole which continueth blind all her life-time hath her eyes open towards her death how many have we heard of who have lived all their time as if there were neither God nor Heaven nor Hell yet at the time of death have their eyes opened and conscience awakened How many who have passionately befooled and blamed themselves for their former neglects one crying out call time back again another My life is done but my work is undone others wishing that God would try them once more that they might live a little longer time promising what lives they would lead what care and pains they would take or if any be so far given over to a stupid security that the grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmin telleth of a worldly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) Darte bene moriendi l. 2. c. 11. Sir I have much desired to speak with you but it is not for my self but in behalf of my wife and children for my self I am going to Hell neither is there any thing that I would desire in my own behalf and this he spake saith he with suâ—â— composedness of mind as if he had spoken of going but to the next Town or Village vile brute who could be so apprehensive of his going to Hell and be no more affected with it could a man have spoken with this stupid sot after he had been some time in Hell do we think he would have made as light of it as he did then Certainly if fear will not work upon men feeling will It is said of Dives (w) Luke 16 23. That in Hell he lift up his eyes being in torments and saw Abraham afar off He who all his life time scarce ever looked upward toward Heaven yet being in Hell-torments he lift up his eyes the most stupid conscience will then be awakened they who now will not see shall then see and be confounded in the latter daies they shall consider it (x) Jer. 30. 24. Oh how happy a thing were it if men were of the same mind now that they will be of then that they would be perswaded to do that now which afterward they will most passionately wish they had done that they would but do that in time which all the world would be glad to do when it is too late On the other side how sad is it that men should never consider this till they be awakened by everlasting burnings Parisiensis calleth such the Batts of Faith as Batts do not look forth till the Sun be down so it is with such Austin compareth them to them who awake out of a Lethargy and fall into a Phrensie they awake out of a dead Lethargy of stupid carelesness and fall into the Phrensie of horrour and everlasting despair to conclude this paricular seeing there is no man whatsoever but will one time or other approve of this course it should be our care now to set about it to do that in time which we will wish we had done when it will be too late 3. Consider that wisdom is in nothing so much seen as in this There is saith the Philosopher a wisdom in some particular as when men are wise in their own professions and wisdom in general (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are wise about their chief good by how much greater the good is we aim at the greater is the wisdom that is shewed in the attaining it Eternal happiness being the chief good wisdom is mainly seen in securing that to our selves There are three things in which true wisdom consists first to propound to our selves the chief good the right end which is Eternal blessedness Secondly to pitch upon the right means conducing to this end Thirdly to arm our selves against those difficulties which might hinder us in the attaining it as we act in this such we will appear to be at last if we be such as make seasonable provision for our everlasting condition we will appear to be wise men indeed but if after all our cares and plottings for other things we shall have neglected this we shall shew our selves the greatest fools it was for this cause that God calleth the rich man Fool (a) Luke 12. he was wise enough for the world he knew how to get it he ordered his business so that his ground brought forth plentifully when he had it he knew how to keep it he resolved to pull down his barns and build greater he knew likewise how to enjoy the comfort of it Thou hast goods laid up for many years take thine ease eat drink and be merry but because all his wisdom extended only to these things making no provision for his future estate God calleth him Fool Thou Fool this night shall thy soul be required of thee then he adds so is he that layeth up treasure for himself and is not rich toward God that is careful about things temporal but makes no provision for things Eternal we use to look upon them as unwise men who have only from hand to mouth who look only for a present supply but take no care for their future subsistence such are we if all our care be limited to this short life without providing for our future estate certainly they only are truly wise who are wise unto Salvation such as are wise for other things and regardless of this will at last appear to be the greatest fools He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall be a fool He that maketh it his great business to get riches and so as he may get them careth not whether it be by right or wrong shall not only lose them when
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
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 Gods 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 cive Dei broached the same Doctrine Others that Augustine 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 onely 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 deficiency (g) Mors sine morte finis sine fine defectus sine defectu Greg. It is a death that ever liveth an end which ever 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 endure 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 his treasures but all in vain They shall seek death and shall not find it and desire to dye and death 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 h Bellarm. de arte moriendi l. 2. c. 3. worm which feeds on them would gnaw them â—o 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 hâ— who made them will not have mercy on them he thaâ— 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 simple ones will ye love simplicity How long shall thy vain thoughts lodge within thee (m) Prov. 1. 22. Jâ—r 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 dispair were there to be any end of their misery 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 for â—â— 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 â—he 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 succession or without consumption ETernity is without succession it is all together (a) Tota simul this is one difference between Time and Eternity Time is a continued flux of hours dayes months and years so that in time there is a succession there is time past present and to come time present putteth an end to that which is past and this is soon swallowed up in time future but it is otherwise in Eternity There is no succession no time past or to come it is a duration alwayes present there is no yesterday nor to morrow it is one perpetual to day (b) annum perpetuum hodie no â—eginning and ending it is all beginning and alwayes but beginning there is no priority or posterâ—ority no first or last it is all together and at once no whence or whether no term from which or unto which it is One standing flow without any flux one indivisible point God being eternal there is no difference of time with him one day is with him as a thousand years and a thousand years as one day (c) 2 Pet. 3. 8. Time to come is to him as it were past A thousand years in his sight is but as yesterday and as a watch in
that it is also an augmentation of our punishment the longer we live the more wrath do we treasure up Gods wrath is like a great bell that is long in raising but being up it gives a dreadful sound The Heathen Poet could say Gods Mill is not presently going but when it goeth it grinds all to dust and pouder (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we ravel out this time in idleness and vanity it would have been better for us we had never had it better if we had been sent to Hell as soon as ever we beheld the light of Heaven Infinitely therefore doth it concern us to improve this time to the end it is given us to agree with our adversary quickly while we are in the way lest he deliver us to the judge and we be cast into Prison to lye there till we have paid the uttermost farthing in the ordinary passages of our lives we do more or less esteem of time as the business that depends upon it is of more or less consequence When we are cast into streights of time and have some business of great concernment which must be done in that time or not done at all in this case we account every minut precious and had rather lose a whole day at another time than an hour now thus this present time being given us to make provision for Eternity every parcel of time is as much worth as Heaven is worth and Eternity is worth some one hour of time in regard of the concernment of it may be as much and much more than all that eternity of duration which we are to enter upon after this life one hour rightly improved may procure more favour from God and more mercy to our soules than we can ever hope to attain during that infinite duration that doth awaits us one sigh flowing from a broken heart one penitent tear falling from the eye may through mercy prevail to discharge that great debt of sin which all the flames in Hell cannot expiate to all eternity How strongly then should that foundation be laid that hath such a building as Eternity to be built upon it How carefully should that anchor be cast that is entrusted with a vessel so richly laden as our everlasting condition Bellarmine telleth of an University where those who were to proceed Doctors had certain hard questions given them to resolve and four and twenty hours allowed them to study for their answer and according to the resolution they gave they were either to receive their degree with honour and applause or to be sent away with shame and those probitioners as he observeth would for that time sequester themselves from company shut up themselves in their study scarce allowing themselves time to eat or sleep spending the whole time in studying to resolve those questions The time we here spend whether longer or shorter is given us by God to provide for our everlasting condition and seeing upon the improvement of this time dependeth an eternity either of bliss or woe what manner of persons ought we to be how careful to pass the time of our sojourning here Suppose a man by some misdemeanour had forfeited his estate and life and that upon much intercession his Prince should cause an hour-glass to be turned and set him some work to do telling him if he spent that hour well he should not only be freed from death but should be advanced to some great preferment if he loitered away that time he should be put to exquisite tortures it is not to be doubted but such an one would improve that hour to the uttermost of his power an hour is not so little to a mans whole life as this life is to eternity yet upon the spending of this dependeth our everlasting weal or woe eternal life is now either gotten or for ever lost (m) Hic aut accipimus aut amittimus aeternam vitam and if this were seriously considered it would be a forcible motive to make us walk circumspectly not as fools but as wise redeeming the time though time it self last not yet whatsoever is everlasting dependeth upon it and therefore should be carefully improved to the best advantage CHAP. XI An Exhortation to look on Eternal things by our Meditations Expressions Affections of Desire Hope Love Delight and Endeavours 3. BE Exhorted to look to the things that are Eternal this is that the Text speaks to While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal and being the duty of the Text I shall the more enlarge in speaking to it it is chiefly meant of the Eternal happiness in Heaven as appeareth by the words before our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory To that therefore I shall chiefly speak and there are two things I shall do if God permit First shew what is meant by looking to things eternal or how we are to look to them and then lay down some quickning motives to engage us to it take the first in these particulars 1. We should look to them in our thoughts and make these unseen eternal things the continual subject of our meditations it should be our morning thoughts our evening thoughts our night thoughts our solitary thoughts when we are alone indeed our continual thoughts what shall become of us to eternity they say at the consecration of a Pope amongst other ceremonies a Herald proclaims these words before him Have in thy mind the years of Eternity Think of eternity was the Motto of Meursius a learned man (a) aeternitatem cogita and hath been of many others some writing it in their Books some upon the wall of their closet some upon some door in their house that they might upon all occasions be minded of it neither is there any thing that doth more deservedly challenge our more serious meditations we should every day set some time aside to retire into some secret place such as Isaac's fields or Davids Closet or Cornelius his Leads and there to think of our eternal condition Thus it was with David or whoever was the Penman of the 77 Psalm ver 5. I have considered the daies of old the years of ancient times it is in the Original the years of ages and so the vulgar Translation readeth it I had the years of Eternity in my mind and to the same purpose both the Syriack and Aethiopick Versions and it seems he was so taken up with these thoughts that he could not sleep in the verse before Thou holdest mine eyes waking in the Original Thou hast held the watchings of mine eyes or as the Vulgar Mine eyes have prevented the night watches It is said of an eminently religious Minister (b) Mr. Ward that being at dinner with some company he sate silent for a good space
this observation from that of our Saviour (d) John 14. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man love me he will keep my word He that loveth me not keepeth not my sayings In the former clause speaking of him that loves he saith my word in the singular number for so it is in the Original implying that to such an one a Finis dat amabilitatem omnibus mediis all Gods commandments are as one they are facile and pleasant to him but speaking of him that loveth not it is my sayings in the plural because to him the commandments seem many and grievous this is the great difference between them he that loveth not may do the same things the other doth but he doth them not with delight he looketh upon Gods service as a weariness and snuffeth at it he cryeth When will the Sabbath be gone whereas he that hath his love set upon Christ and Heaven looketh upon his yoke as easie counts it his meat and drink to do his will 8 What a man maketh his end now that shall be his portion God leaves every man to his own choice I have set before you life and death therefore chuse life Every mans choice is according to his inclination and apprehension of things for the Will followeth the ultimate dictate of the Understanding the man that liveth by sense thinks these temporal things more worthy of his choice than the other he looketh upon his money saith Chrysostome and thinks he seeâ—h more beauty and lustre in the gold in his purse than in the Sun in the firmament these temporal things are things seen saith the Text he seeth them he hath them whereas Eternal things are things not seeâ— for ought he knoweth they are but an Idea a fancy of more credulous spirits who believe every thing is told them or if there be such things they are things future and better he thinks one bird in the hand than two in the Bush better a Wren in the cage than an Eagle in the clouds therefore he maketh choice of them but will not chuse the fear of the Lord whereas a godly man upon whom God hath wrought both by irradiating his Understanding to see an excellency in heavenly things and by enclining and determining the Will to embrace the dictate of the Understanding e Deut. 30. 19. and 11. 26. thus enlightened such an one peremptorily concludeth that Heaven or nothing shall be the object of his choice that if Eternal things be not his portioâ— there is none worth the having accordingly â—s there are two things we are said to will the end and the means the former they call the will the other the choice (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wills salvation and Eternal happiness as next to God his chief good his end and chuseth the service of God as the way and means of attaining it Chuse you whom you will serve saith Joshua but I and my house will serve the Lord. Let thine hand help me saith David for I have chosen thy Commandments Mary hath chosen the better part Now God giveth to both these according to their choice Before man is life and death and what him liketh shall be given him (g) Eccles 15. 17. the worldly man chuseth temporal things as his chief good and God for the most part giveth him his desire fills his belly with hid treasures but this is all he is ever like to have woe to you that are rich now for you have received your consolation (h) Luke 6. 24. He hath not reason to look for Heaven which he would not chuse when wicked men shall cry with the foolish Virgins Lord Lord open to us God will soon stop their mouths by telling them they had that which themselves chose On the otheâ— side the godly man who maketh things Eternal the matter of his choice and looketh upon them as his end this man at present is not far off from the Kingdom of God and shall certainly have at last according to his choice that which is his end now by waâ— of election shall be afterward his end by way of fruition according to that excellent Saying of St. Austin (i) Beatitudo electione inchoatur adeptione impletur Eternal blessedness is begun in election and perfected in fruition while Martha was cumbred about many things Mary chose to attend the preaching of Christ the means of Salvation and what she chose she should certainly have Mary hath chosen that better part that shall not be taken away from her (k) Beatitudo nec invitis confertur nec invitis aufertur saith the same Father Happiness is neither given to any man against his will but is matter of his choice nor is taken from any man against his will he who chuseth salvation for his portion and looketh upon it as his chief good shall certainly at last obtain his choice shall have a wide and large entrance into the kingdom of Heaven From all these particulars it appeareth how much it doth concern us to make eternal things our end and aim CHAP. XIII Of Motives drawn from other things other men our selves and the unspeakable benefits of a prospect of things Eternal HAving shewed how and in what manner we are to look to things Eternal I proceed to the second things propounded to lay down some Motives to provoke us in this manner to look to them To this purpose I shall propound four sorts of Motives 1. From other things Ask saith Job the beasts and they shall teach thee and the Fowles of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee (a) Job 12. 7. All these may seem to teach us this Lesson The Philosopher observeth that all Bipedes creatures with two feet are still looking upward Birds and fowles seldom stay long upon the earth when they light there it is to seek their food no sooner have they gotten that but they mount upward toward Heaven though where the carkass is the Eagles are gathered together yet when they have got their prey and satisfied their hunger they sore aloft as if they mounted up to Heaven Beasts though they cannot mount upward and are made so as they look downward yet they are often seen to lift up their heads toward Heaven especially in the time of extremity Naturalists observe of the Lion and the Cock that they express their joy at the rising of the Suâ— as being sensible of the motion of the heavenly bodies the like may be said of some fishes in the Sea they tell us of a fish which hath but one eye which is seated like a vertical point upon the top of its head alwaies looking towards Heaven therefore is called by the Grecians the beholder of Heaven (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others tell of a precious stone taken out of the head of a fish called Synodus that beareth
converse is in Heaven who is continually drawing water out of the Wells of Salvation and bathing his soul in those Rivers of Everlasting pleasures Some observe that the Grashopper neither feeds upon grass as beasts do nor upon seeds as birds do nor upon Flowers as Bees do only feedeth on the dew falling from Heaven and yet is both a nimble creature often skipping up and down and a cheerful creature frequently singing a true Believer as he doth not much trouble himself about the world so for the most part he hath little of it at least in regard of what the world giveth but conversing with things heavenly and eternal this filleth him with more joy than others have when their Corn and Wine encreaseth 13. It conduceth much to the encreasing of heavenly light and knowledge the higher men stand the further they see they that are in a Plain cannot see far they that are in a Valley see but a little way such as are in the bottom of a well see only that point of the Heavens that is perpendicularly over their heads whereas those that stand upon the top of an high-Mountain see over all the Country round about questionless they who are frequently conversing in Heaven cannot but know more than other men Origen upon those words of the Apostle Rom. 11. That when the fulness of the Gentiles is come in all Israel shall be saved hath this expression what is meant by all Israel shall be saved and what by the fulness of the Gentiles only God knoweth and his only begotten Son and perhaps some of the friends of God of whom Christ speaketh I call you no more Servants but friends for all that I have heard of the Father I have made known to you such as are Gods friends know more of his mind than others The secret of the Lord is with them that fear him (x) Psal 25. 14. The Papists say of Bonaventure that being asked by Aquinas out of what Books he had those heavenly expressions that were in his writings he pointed to the Crucifix saying that is the Book which prompts to me what I write being prostrate at the feet of that Image I receive more light from Heaven than from all the Books I read if what they ascribe to the Crucifex we transfer to Christ himself it will hold for a sound truth They looktd to him and were lightened (y) Psal 24. 5. We find the bodily sight is much strengthened by looking upon suitable objects when the eye is dim if it be fixed a while upon some green Meadow or flowry bank it much helpeth the sight Artificers after long poring upon some dark work finding a dimness in their eyes are wont to take some Emerald or some other green thing by the verdure whereof their eyes may be refreshed and their fight strengthened it will hold as true in spiritual sight the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven 14. It would sweeten death and that nothing else can It was an usual speech among the Heathens that only Christians were contemners of death (z) Soli Christiani mortis contemptores the Philosophers especially the Stoicks made it their work to furnish themselves with arguments and get their hearts into such a frame that they might be above all passions might not fear any evil that could befall them no not death it self and though in other things they went far even to the shame of most Christians yet when it came to death they fell short of what they propounded to themselves Socrates is thought to go as far as any other whatsoever evil befel him he was yet the same man no alteration appearing in his carriage insomuch as another Philospher Antisthenes said If the Gods would grant him what he desired he would desire nothing else but to have the spirit of Socrates and this was so much the more remarkable because that equanimity he attained to was quite contrary to his natural temper There came on a time a fellow to Athens who pretended great skill in Palmestry that by the sight of mens hands he would tell what disposition they were of and having guessed shrewdly in many he was at last brought to Socrates looking upon his hand he affirmed him to be of a froward peevish disposition the people began to hout him having had so long experience of his meekness and moderation but Socrates said do not blame the man for the truth is such a one I am by nature only I have cured the intemperance of nature by the practice of Philosophy yet this man who was so far able to master himself and his passions in other things was not able to master the fear of death though at first he seemed undaunted yet when the cup of Poison was reached out to him he looked as pale as ashes the like it was with others Plato discoursing highly of the contempt of death was answered by one he spake beyond what he lived (a) Fortiùs loqueris quà m vivis Tully was well versed in the writings of the Stoicks and thought himself fortified against the fear of death but when death came complained I know not how it comes to pass but so it is the remedy is too narrow for the disease Though while men look upon death at a distance they may hope by the improvement of Philosophical arguments to master the fear of death yet when death cometh in good earnest when all the senses the ports of the soul are beset with the ambushes of death when death mounts up all her batteries and beateth down one hold after another driving the soul from one part of the body to another till at last the soul be forced to quit her former habitation when a man comes to feel what he never felt before to do what he never did before nor is ever to do a second time when he cometh now to have the last cast for an Eternity either of happiness or misery to cease any longer to be what he was before and to enter upon a new but never ending condition when it cometh to this they must be better and higher arguments than can be learned in natures school that will be able to afford support and comfort to the departing soul As soon may a man think to gather Grapes of Thorns and Figgs of Thistles as by the sole improvement of these to grapple with the terrors of death Lypsius lying upon his death-bed when a friend that stood by said It would be in vain to suggest any arguments of consolation to him who was so well acquainted with the writings of the Stoicks he is said to turn himself towards Christ saying Lord give me the true Christian patience (b) Domine da mihi patientiam Christianam whereas the Believer whose mind is taken up with heavenly things being already dead to the world findeth it no hard matter to part with it as that Martyr
speech of Marcus Aurelius upon his death-bed When we begin to live we imagine our life will endure a whole world but when it is ended it seemeth to us to be but a puffe and blast of wind The Scripture somtimes expresseth the term of mans life by years (i) Psal 90. 10. The dayes of our years are threescore years and ten sometimes it is reduced to moneths (k) Job 14. 5. The number of his moneths are with thee sometimes it is confined to dayes So teach us to number our dayes (l) Psal 90. 12. sometimes it is limited to a day (m) Job 14. 6. That he may accomplish as a Hireling his day A man that hath some great work that must of necessity be done and but one day for the doing it had need work hard it is so with us only we are upon a far greater uncertainty the shortest day hath its morning noon afternoon and evening so that he that hath work to do knoweth before-hand what time he hath for doing it but it is otherwise in the day of our life some have a morning but no noon they are born and forthwith dye step from one grave to another from the grave of their mothers womb to the grave of the earth the common mother of all some have a noon but no afternoon their sun sets at mid-day when their bodies are full of strength and their bones full of marrow some have an afternoon but no evening and which of these may befall us we know not There was a Jewish youth that went to a Rabbie desiring him to instruct him in the Law the Rabbie asked him how old he was he answered eight he told hâ—m he was too young to understand the Law willing him to stay till he were eight years older and then if he came he would instruct him The youth replyed Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should dye before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must dye and am unprovided to dye What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short infinitely concerneth us to im prove this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man dye shall he live again (n) Job 14. 14. It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house (o) 2 Cor. 5. 1. being once disâ—olved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent Other Tents are taken down and set up again but when this is taken down the stakes thereof removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the p Isa 38. 12. Candle of the Lord (q) Prov. 20. 28. if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again (s) Psalm 18. 39. As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more (t) Job 7. 9 and As the Flood decayeth and dryeth up so man lyeth down and riseth till the Heavens be no more (u) 14. 11 12. It was the saying of Charles the fifth I have spent my treasure but that I may recover again I have lost me health but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Joh lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4. 5. While the sheep liveth though the wool be clipt off every year it groweth again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected r Sam. 14. 14. opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16. 22. After death there is no returning back to do any of these works we might have done here Whatsoever thy hand findeth to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9. 4. I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10. 16. that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116. 10. implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.
heed to our selves If when Christ told his Disciples that one of them was a Devil and should betray him Though it were but one of twelve every one began n Jer. 3. 14. to suspect himself how much more should we when we hear it is not one of many but many to one that are likely to miscarry and perish everlastingly when one asked Christ Are there few that shall be saved he answered Strive to enter in at the strait gate That is the proper use we are to make of this Doctrine 8. We can be sure of nothing else if we make it our business to seek temporal things we are under a double uncertainty First it is very uncertain whether we shall get what we seek there is but one way to hit the mark but several waies of missing it though the world be courted by a great many yet there are more suitors than speeders there are but few that get a prize in the worlds Lottery these things are often like the shadow that flieth from them that followe it they who make hast to be rich most what make more haste than good speed and many times out of an eager desire of getting what they have not lose what they have As Balaam who gredily seeking after honour and riches not only lost them but his life likewise being killed in the battel q Josh 13. 22. â— Therefore the Hebrews apply that Proverb to him the Camel seeking horns lost hiâ— ears or if men do get these things they are uncertain of keeping them how often do these things leave men before they leave the world They flow by us saith Basil as the stream by the bank time will moulder away the bank it self but the water stayeth not for that but speedeth on its wonted course our life is as the tree these things like the fruit and leaves which fall off while the tree stands how many be there who seemed like a nail fastned in a sure place which have been like Sehbna removed from their station and tossed up and down like a Ball in alarge Country we can have no more assurance of these things than if we take a model of this daies clouds and think to compare them with them that will the p Luke 15. 24. next day appear Some have compared great men to the mountain Vesuvius near Naples which they say is so abundantly fertile that it is worth thousands yearly but when it happens to cast forth its fiery entrails doth sometimes more hurt in a day than it brought profit in a whole age and how many who have been raised to the highest pitch of worldly greatness yet in one daies miscarriage have been deprived of all they have been so long gathering together and lived to be objects of pitty to all that knew them We need not take Histories for examples daily experience sealeth to the truth of this he that in times of so great mutability hath not learned this lesson of the worlds uncertainty deserveth to be taught it as Gideon taught the men of Succoth and Penuel with thorns and brambles of the wilderness Or if these things last till death that is the longest day I remember one telleth of a worldly wretch who when he saw he must dye taketh a piece of Gold and putteth it into his mouth saying Some wiser than some whatsoever cometh of it I will carry this with me but could the sot think to carry his gold with him into another world God tells the rich fool This night shall thy soul be required of thee and then whose shall these things be which thou hast provided Whose soever they should be they should be no longer his when men have been all their lives time lading themselves with thick clay it fareth with them at death as with the Hedge-Hogg which having laded her self with Apples upon the prickles of her back and with much adoe dragged home her over-heavy burden perhaps carrieth one in her mouth but hath the rest swept of by narrowness of the hole which she only made wide enough for her own passage We brought nothing into this world and it is certain we can carry r Rogers his Treatise of love nothing out So that if we look after temporals we cannot be sure either of getting or keeping them whereas if we make Eternals the matter of our choice and labour for them in a right manner we may assure our selves of both The wicked worketh a deceitful work but to him that soweth righteousness shall be a sure reward (t) Prov. 11. 18. God hath not said to the house of Jacob Seek ye me in vain (u) Isa 45. 19 24. If we would take as much pains for Heaven as others do for the world we might undoubtedly obtain it and being obtained there were no danger of losing it I give them Eternal life and they shall never perish neither shall any man pluck them out of my hand (w) John 10. 28. and the consideration of this cannot but be a powerful motive and encouragement So it was to the Apostle I therefore so run not as uncertainly (x) 1 Cor. 9. 26. other runners though they run with all their might are upon great uncertainties Know ye not that they that run in a race run all and but one receiveth the prize And so it is in all other adventures about worldly things most have but their labour for their pains but it is otherwise in this spiritual race I so run not as uncertainly so fight I not as one that beateth the air And upon the same ground the Apostle encourageth others Be ye alwaies abundant in the work of the Lord forasmuch as your labour is not in vain in the Lord. (y) 1 Cor. 15. last 9. Consider what we have done in this great work how little and how much 1. How little the greatest part of men are scattered abroad in the world like the Israelites about the Land of Egypt to gather stubble or like Ants about a mole-hill busying themselves about impertinencies Sir Thomas Moore saith There is a Devil called Business (z) Negotium that carrieth more souls to Hell than all the Devils s 1 Tim. 6. 7. in Hell beside most men have so many Irons in the fire are cumbred about so many things that they wholly neglect that one thing necessary Nay it is to be feared many in the bosom of the Church who have lived forty or fifty years under powerful preaching have heard many hundred Sermons to provoke them to this duty yet the time is yet to come that ever they spent one hour together between God and their consciences in promoting that great work of their Salvation strangers have devoured their strength other things and that for the most part impertinencies have devoured the strength of their abilities the cream of their time When Heaven and eternal happiness have been neglected as if they were not and if it hath been thus with any of