grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmine telleth of a wordly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) De ante 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 such 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 set 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 honour and everlasting despair to conclude this particuâ—ar 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 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 and then 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 days and at his end shall be a fool (b) Jer. 17.11 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 he hath most need of them but shall have beside the imputation of a fool though as the Psalmist saith of such men Whiles he lived he blâ—ssed his soul and other men praise him thinking he doth well unto himself yet this his way is his folly (c) Psal 49.13 18. and this his folly will at last appear to all men at the end of his days he shall be a fool he was a fool before in the opinion of God and all good men but then he will appear so both to all others and to himself likewise he will then say what a fool was I to pamper a vile body and neglect a precious soul to take so much care about a short temporal life and make no provision for my everlasting condition 4. Things Eternal are worth the securing and worth all the pains we can take in securing of them The Psalmist speaketh of them by way of admiration [d] Psalm 31.19 Oh how great is thy goodness which thou hast laid up for them that fear thee The Apostle saith Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him [e] 1 Cor. 2.9 What one saith of Venice that he that never saw it will not believe and he that hath stayed there but a while cannot know the stateliness of it may be more fitly spoken of Heaven we cannot comprehend it till we are comprehended by it It doth not yet appear what we shall be [f] 1 John 3.2 The best way to help our thoughts in conceiving of it is to represent it to our selves by those descriptions and comparative expressions by those particular good things the Scripture sets it out by As when a Mother saith Anselm giveth a great
seemed like a nail fastened in a sure place which have been like Shebna removed from their station and tossed up and down like a Ball in a large Countrey 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 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 fery 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 wordly greatness yet in one days miscarriage have been deprived of all they have been so long gathering together and lived to be objects of pity 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 (r) Rogers his Treatise of Love one telleth of a worldly wretch who when he saw he must dye taketh a piece of Gold and putteth it into his mâ—uth 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 thâ— 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 off by narrowness of the hole which she only made wide enough for her own passage We brought nothing into this world (s) 1 Tim. 6.7 and it is certain we can carry 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 rigteousness 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 worldy 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 thâ—n all the Devils in Hell beside most men have so many Irons in the fire are cumbered about so many things that they wholly neglect that one thing necessary Nay it is to be feared many in the bosome 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 us let the time past be enough to have been so prodigiously regardless of that which so nearly and infinitely concerneth us Let it be our care for the future to redeem our lost time the word used by the Apostle (a) Eph. 5.16 properly signifies to buy a thing back again a metaphor taken from men that mortgage their Land and redeem it again by how much more careless we have been the more dilligent should we be for the future compensating former neglects by our after-care a man that hath some work to do that must of necessity be done if he hath loytered away most of the time allotted for the doing it had need work the harder Such as come not into the Vineyard till the ninth or eleventh hour must then be more diligent if they would be equal with them that have born the heat and burden of the day When the Husbandman breaks up a piece of ground that hath been long fallow he expects a double crop to satisfie for its former barrenness the like God expects from us 2. How much we have done there are many who like Agrippa are almost perswaded to be Christians who are so far convinced that they have taken some pains heard many Sermons put up many Prayers set a part many hours that they might attend the business of their Salvation and perhaps have suffered much for their forwardness in Religion and think how sad a thing it would be for such to lose all the Sermons they have heard all the prayers they have made all the time they have spent all the pains they have taken and after all this to go to Hell for want of not going through with this work such may not unfitly be compared to unhappy Mariners who have sailed to many ports conflicted with the difficulties and dangers of a tedious Voyage and with much hazard and pains fraught their Ship with rich Merchandize yet after all this when they are well nigh arrived
b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
he befool himself and cry out against his former presumption and credulity the greater his hopes were before the greater now will be hiâ— confusion Hope deferred makes the heart faint saith Salomon much more hope frustrated When Ahaâ—suerus asked Haman What shall be done to the man whoâ— the King delighteh to honour he presuming that himself was most likely to be the man nameth the highest honours that could fall within the compass of hiâ— thoughts but when he saw that himself was laid aside and this honour done to Mordecai his great enemy think what a dump this was to him and accordingly you read how he went home to his house anâ— told his wife and friends what had befallen him A man who hath a suit at Law and is before-hand coâ—fident he shall have the day if when the time come he finds himself cast this maketh his grief so mucâ— greater by how much his confidence was greater before and for him that was confident of Heaven tâ— be doomed to Hell for him that made no question of finding mercy now on the sudden to find himself past all hopes of mercy this is that which will double his damnation and make his condition far more miserable It is said of the hypocrite that his hope shall be cut off and his trust be as a Spiders web * Job 8.14 the Spider spends much time and taketh much pains in the weaving of her web some say every morning before she looks out for her prey she first mendâ—s heâ— broken web which she industriously spins out of her own bowels when all on the sudden by the sweep of a beesome or some other way her labour is spoiled her web broken down and perhaps her self killed in her own web thus the hypocrite takes much pains to nourish in himself a vain deluded hope he prayeth readeth heareth fasteth and in regard of outward performances seemeth to outstrip the devoutest Christian if the Believer with Cushi runs he like Ahimâ—az will outrun him for thus the Meteor for the time maketh a greater blaze than the fixed star the Drone hath a greater body seemeth a more beautiful creature than the Bee flies oftner and with a greater noise and humming in and out of the Hive the dead body is greater and longer than the same body when alive and thus the hypocrite in regard of outward profession and performance of Duties seems to go beyond the true Nathaniel by which means he doth not only deceive others but himself also concluding he is as sure of heaven as if he had one foot there already but no sooner doth death cut asunder the thred of his life but it cuts off all his hopes leaving him in a hopeless helpless and remediless condition The eyes of the wicked shall fail and his hope shall be as the giveing up of the ghost [h] Job 11.20 as the comparison holds in some other respects so in this at the giving up the Ghost when the soul quits this earthly tabernacle it never returneth again to live here with it in this world so when the hope of a wicked man departs at death it taketh an everlasting farewell of the soul and is swallowed up in desperation 3. Without any mixture of pity to him that is afflicted pity should be shewn from his friend [i] Job 6.14 And usually we do pity men in their misery even Malefactors in their justly deserved executions but this shall not the damned find 1. They shall have no pity from God he that madâ— them will shew them no pity nay so far is God from pitying them that their punishment is an ease to him (k) Isa 1.24 I will ease me of my adversaries it is his desire to punish them It is in my desire that I should chastise them (l) Hos 10.10 it is a comfort to him I will cause my fury to rest upon them and I will be comforted (m) Ezek. 5.13 it is a rejoycing to him I will rejoyce over you to destroy you and bring you to nought (n) Deut. 28.63 Once more it is a matter oâ— laughter to him I will laugh at their destruction (o) Prov. 1.26 what God speaks with laughing Do thou read with trembling Woe and a thousand woes to that man whose destruction is a matter of laughter to Almighty God! What can be more sad and dreadfulâ— than when the God of mercy shall so far abandon alâ— pity as to laugh at the destruction of his own creatures 2. No pity from the Angels or Saints Dives begged but one drop of water to cool his tongue Alas what were one drop of water against a whole furnace of fire but this he cannot obtain not so much as one drop of cooling water against a whole stream of scalding Brimstone then he begs to have one sent from the dead to preach to his Brethren but is denyed by Abraham in that also he begs it again and is denyed again and this will be a further addition to the misery of those lost forlorn creatures There was at Isenacus a Play (q) Mel. Adam in vit Gobelini or Enterlude acted before Frederick the Prince of that place in which was represented the five wise and five foolish Virgins the wise Virgins were presented to be the Virgin Mary and four other Virgins sainted by the Papists the foolish Virgins come and entreat them to give them of their oyl that is as the Actor presented it to intercede to God for them that they might â—e admitted into the Marriage-Chamber into Heaven â—ut the wise Virgins peremptorily denyed them and bid them go and buy for themselves They beg again and are denyed again they knock and weep and importune with miserable out-cries but all in vain which the Prince seeing was so astonished that he presently fell into a grievous sickness crying out To what end is Christian Faith if neith r Mary nâ—r any other Saint can be intreated to intercede for them that sue to them To what purpose are those merits and good works so much cryed up amongst us And this apprehension that they should beg so importunately and yet be denyed did so seize upon him that he sell forthwith into a fit of the Apoplexy of which he dyed within four dayes after If he was thus astonished to fee this but acted in a Play how terrible will it be when this and much more shall be done in deed and good earnest if he were thus troubled to see others denyed when it concerned not himself how sadly will this be resented when poor creatures shall find themselves thus dealt with when the Saints in Heaven shall be so far from pitying them that they shall rejoyce in their destruction The Lord shall destroy thee for ever the righteous also shall see this and fear and shall laugh him to scorn The righteous shall rejoyce when he seeth the vengeance * Psal 52.5 and 58.10 here it is a matter of lamentation to good men
Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add Intreaties beseeching men by the love of God and love to their own Souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their Souls when they see they cannot prevail that Israel is not gathered they go away discouraged crying with the Prophet My leanness my leanness wo is me I can do no more good (e) Isa 24.16 and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lest they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the Silver Trumpet of the Gospel publishing the glad tydings of peace and Eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moore 's Utopia as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and bear the word and seem to be affected with it as if they heard some pleasant song (f) Ezek. 33.31 but they do it not they are no more prevailed upon as to any serious care and endeavour after things Eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a Company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to Stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon hard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued hard the stones rent in pieces at the death of Christ when the hard-hearted Jews were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O Heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1.12 Micah 6.2 implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may die saith Calvin a thousand several ways each several hour as many senses as many members nay as many pores as there are in the body so many Windows for death to enter in at Death needs not spend all is arrows upon us a Worm a Gnat a Flie a Hair a Stone of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours we may be well and sicken and die and forthwith enter upon our Eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig was three days before growing in Carthage and that for ought they knew an Army from Carthage in as short a time might arrive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three days we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our Souls and by the use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were to live always should put off the thoughts of death as if they should never die should content themselves to live in that condition in
which they dare not die or in which if they should die they should be eternally miserable this argues as great a folly and stupidity as the nature of man is capable of Thou wouldest be troubled if thou certainly knewest thou wert to live but one month longer and art thou not affected when perhaps thou shalt not cut-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear received a little of it (i) Job 4.12 13 14 15 18 20 21. He sets it out by the time when it was made known to him in thoughts from Visions of the night when deep sleep falleth upon upon It is further described by the strange effects of it fear came upon me and trembling which made all my bones to shake He goeth on to shew the terror this Vision brought upon him A Spirit passed before my face the hair of my flesh stood up Hitherto is described in what manner this secret was made known to him but what was this great secret which made such an impression of fear upon him that is partly laid down and proved by the fall of Angels that much more man whose foundation is in the dust must consume by little and little and must at last in a short time perhaps less than from morning to evening be cut off by the stroak of death but wherein as one descants upon it lyeth this high point of secrecy for man to die and that oftentimes suddenly is no such rare thing as seemeth here to be pointed at surely that wherein that great mystery chiefly consisted lyeth in this that though man must die and many times dyeth suddenly yet all this is little laid to heart either by others They are destroyed from morning to evening they perish for ever without any regarding it nor yet by themselves doth noâ— their excellency go away they dye even without wisdom and that mens time should be so short their life so uncertain as many times to be taken away in the space of one day and that neither others should lay it to heart nor men themselves should learn wisdom to make any suitable preparation this is spoken of as a strange remarkable thing a thing to be justly wondred at that there should be such prodigious sottishness in the hearts of men 3. If we consider how many things there are that seem to mind us of death and of making provision for another world Are not our boots shoes gloves made of the skins of dead Beasts Our hats cloathes stockings of the hair or wool of dead creatures Is not our food chiefly upon those creatures that first die before they become our nourishment and yet behold another ensuing death these cloaths we wear soon wear out these meats we eat are soon cast into the draught and nature calls for a fresh supply If from hence we look upon things about us the Vine feels as many deaths as winters and notwithstanding all our pruning and care seldom lasts above sixty or seventy years The like may be said of the Trees of Pears Apples Plumbs and other fruits which though carefully looked after do not usually continue above fifty or sixty years whereas Oakes and other Trees which last long commonly grow further off from our Habitations The sensitive creatures that live amongst us do not long continue with us the Horse seldom out-lives twenty years it is much if the Dog liveth so long the Oxe if not slain before usually dies by fifteen or sixteen the Sheep by nine or ten many other Creatures in a shorter time And how many Creatures are there which are but of one daies continuance the same days Sun which gave them life at its uprising takes it away at its setting And when there are so many things to mind us of our latter end think what a stupidity it is to make no preparation for it as Seneca excellently Whence is it we should no more think of Death when there are so many Deaths about us Or if from other Creatures we cast our eyes upon other Men Job saith of the wicked man (l) Job 21.32 33. He shall be brought to the grave and shall remain in the Tomb and every man shall draw after him as there are innumerable before him Death is the end of all flesh the Grave the house appointed for all living there are few weeks pass over our heads but we either hear the knell of Death ringing in our Ears or have some spectacle of Death presented to our eyes and when others ars snatch'd away by Death the living should lay it to heart (m) Eccl. 7.2 when Amasa's dead body lay in the way the people made a stop at it in like manner when we see or hear of the death of any we should consider what befalleth them and must e're long befall us Jonathan shot Arrows to admonish David of Sauls intent to kill him when God causeth the Arrows of death to fall on the right hand and on the left we should look at them as so many Arrows shot from Heaven to warn us But how few be there that consider the works of the Lord the Psalmist saith of wicked men like sheep they are laid in the Grave (n) Psal 49.14 the old Translation reads it they lye in Hell like sheep Sheep that are put into a fat pasture though the Butcher comes and taketh out first one then a second after a third and fourth and carrieth to the shambles yet the rest not knowing what is become of their fellows feed securely and with much delight skip up and down in the green pastures till they also are fetched away and carried to the slaughter There is a bird in Ireland they call the Cock of the Wood they fly together in thick Woods so as it is hard to find them but being once found they are easily killed if one or two be shot the rest fly no further than to the next tree where they sit staring upon the shooter till the whole Covey be destroyed in like manner it is with the secure besotted sinners the Arrows of Death light on this and that side now one is snatch'd away and goeth to his long home soon after a second a third some perhaps are takeâ— away in the midst of their sins and go to their owâ— place having scarce time to call upon God for mercy yet the survivours are little affected with these examples but do as they used to do Dine and Supâ— at their aceustomed times go to Bed and Rise after their wonted manner Sleep according to their old compass suffer life to slip from them and death to steal upon them and Judgment to overtake them without taking any care to make provision for their future estate and that Gods hand should be lifted up and men not see that the rod should speak and they not
hear but continue deaf amongst so many Alarms of Death this is another thing that much aggravates the desperate sottishness of these persons Having thus shewed the lamentable blockishness o◠the greatest part of men and the several aggravations which render it more lamentably lamentable I shall now desire from this truth we are treating on to expostulate a while and reason the case with these Sons of slumber and confusion Either this is so that mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what Vse of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laert. foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and undubitable whence it is that men mind no more a thing that so much and so nearly concerns them What are mens hearts made of Whe◠are those affections which use to be eagerly carried out upon meaner objects what is become of men◠intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jer. 2.18 Let me ask Is a man a block a bruit a home-born fool Why is he spoyled or rather doth he spoyl and undo himself Dydd Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2 Sam. 3. but for a man to dy eternal as a fool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9.3 after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men do and so they will one day judge of themselves but I pass to other vses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor sheep of Christ feed below the mud-wall is shined upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy go up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of days when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24.12 doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day-long and chastened every morning and yet which is a greater evil many times the wicked devoureth 〈◊〉 man that is more righteous than he Pharaohs lean kin◠devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and thi◠hath been a great stumbling block to more intelligen◠men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as
Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find this to have stumbled the best of the Saints Job startles at it Jeremy and Habakkuk expostulated with God about it David was ready to conclude that he had cleansed his heart in vain that there was no profit in the service of God Whereas if we go into Gods Sanctuary we may understand the end oâ— both these sorts of men wicked men though they flourish for a time yet their end is sad when the wicked spring as Grass and all the workers of iniquity do flourish (b) Psal 92.7 it is that they shall be destroyed for ever the righteous though they suffer at present yet their end is happy Mark the just behold the upright man the end of that man is peace (c) Psal 37.37 Some express this by the familiar comparison of the Hawk and the Hen the Hawk is often transported from forreign Countries bought at a great price carried upon the Fist fed with choice dyet and hath all things prepared for her accommodation but being once dead she is thrown out of doors cast upon the dunghill and no more care taken of her the Hen on the other side while she is living is little accounted of she is forced even to lodge abroad in the open air exposed to the wind and stormes of the Winters night constrained to range abroad for her sustenance pecking here and there a little to satisfie her hunger if she comes into the house expecting some crumbs falling from the Table she is driven out with clamour and little care taken of her but when she is dead is cook't and drest in the best manner served up in a Lordly Dish and the greatest Persons make of her flesh part of their Royal entertainments These two creatures not unaptly resemble the two sorts of men the righteous and the wicked the Hawk resembles wicked men who commonly prosper in the world and flourish like the Bay-tree and therefore pride compasseth them about how lofty are their eyes and their eye-lids lifted up they carry themselves as if they had got a monopoly of happiness as if the Sun shined only in their Cell as the Bernardine Monks boasted but when death hath put a period to their lives there is an end of all their happiness and eternal misery like Pharaohs seven years of famine devoureth the former years of plenty rendring their misery the more grievous by the remembrance of the happiness they once enjoyed On the other side good men who are fitly resembled by the Hen usually meet but with course entertainment in the world are looked upon as the filth of the world and off-scouring of all things their souls are exceedingly filled with the scorning of those that be at ease and with the contempt of the proud but having once finished their course they are bound up amongst Gods Jewels their bodies go down with hope to the Chambers of Death their souls are bound up in the bundle of Life and put into a present possession of eternal happiness so that though in this life wicked men be the darlings of the world when those of whom the world is not worthy are desâ—tute afflicted tormented yet if we believe there is another life after this in which the righteous shall bâ— eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those tomporal dispensations it is the end that crowneth all all is well that ends well Solomon saith The end of a thing is better than the beginning of it (d) Eccles 7.8 and wise men esteem of things accoâ—ding to the last end A man that hath a suit at Law upon which his estate dependeth though in his journey up to thâ— Term he be ill-horsed meets with bad way and for weather and homely lodging yet if he succeed in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so manâ— accommodations as good way fair weather gooâ— chear merry company yet if he be cast in hâ— suit and loseth all he hath it will give him but littlâ— content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people oâ— Antioch tells of himself That he was invited tâ— dinner by a Gentleman â—â—e City but not knowinâ— the way to his house had a guide to conduct him the guide to gain the shortest way carried hiâ— through By-lanes and Allies where they met mucâ— dirt and unsavoury smells at last they crossed a faâ— streâ—t the goodliest street in the City where the met with a man accompaniâ—d with a great number â— people going to his execution coming to the houâ— whither he was invited and finding there gooâ— Cheer and hearty entertainment How much bettâ— is it said he to go through dirty lanes to good Cheeâ— and good Company than to go through the fairest streeâ— to the place of Execution The Application is easie Good men while they are in their journey meet with any difficulties and discourteous usages but are going to a place of happiness and shall sit down with Ahraham and Isaac and Jacob in the Kingdom of Heaven whereas wicked men though they go through a fair pleasant way where the Devil seems to pave their way for them that they might not so much as dash their foot against a stone yet they are going to execution having spent their days in mirth in a moment they go down to Hell where they must suffer the vengeance of Eternal fire and if so there is little reason why we should either think much at the present sufferings of the Saints or envy the temporary prosperity of worldly men 1. There is no reason why we should think much at the Saints troubles Austin moveth this question whether â—t were better to eat a piece of fish that were made bitâ—er by the breaking of the gall or to endure the tormenting pain of the tooth-ach or stone or gout several daies together without any mitigation or intermission of the pain This question saith Drexelius may â—eem a ridiculous question for how much better were â—t saith he to eat such a whole fish which could do â— man no other hurt but leave a bitter tang upon the â—alate for a time than to suffer any of these torments â—ut the space of one hour all the troubles of this life â—re but like eating such a piece of fish which though â—itter for the time yet are soon over and it is much â—etter to endure this for a short time than to be exposed to endless and eternal
it is rather a preâ—ervative from dangers and temptations there are â—wo sorts of temptations the Devil maketh Use of â—â—mptations on the right hand when by things prospeâ—ous and pleasing to us as the honours profits and â—leasures of the world he seeks to draw us to what 〈◊〉 evil and temptations on the left hand when by the â—ear of suffering and persecution he laboureth to deâ—er us from what is good whereas he who hath things â—â—ernal in his eye is little moved with either of these â—â—e is not so much taken with the first as for gain of â—hem to lose a good conscience When Basil was â—empted with preferment he bad them offer such â—â—ings to Children it was not for a Christian Bishop â—o be taken with them Luther when he received â—y Tauhenheimus a hundred pieces of gold sent him â—nd fifty by Scartus said I begin to fear God will â—â—ve me my reward here but I have earnestly protested I â—â—ould not be put off with these things and this his conâ—empt to the world was not unknown to his enemies When the Pope would have taken him off by gifts â—he said That German beast doth not care for Gold and â—or troubles and sufferings he doth not so much fear â—hem as to commit sin to avoid suffering When Basil was threatned with banishments torments and death he answered I fear not banishment I have no home but Heaven no native place but Paradise and the whole world I look upon as the common banishment of mankind for torments I defie them for what can they do to me whose body is so worn out that there is nothing but bones without flesh for them to work on and for death I fear it not which can but restore me sooner to my Creator He that hath his eye upon Heaven is neither moved with the frowns nor flatteries of the world as he said He equally contemned the favour and fury of Rome neither the desire of the one nor the fear of the other is able to remove him from his stedfastness The like is to be said of other sorts of temptations which are happily resisted by conversing in Heaven Bonaventure when the Devil told him that he was a Reprobate and therefore perswaded him to enjoy aâ— much of the pleasures of the world here as he might because he was excluded from the pleasures with God in Heaven answered Not so Satan If I must not enjoy God after this life let me enjoy as much as I can of hiâ— here whatsoever temptations Satan suggests theâ— are more easily overcome by him who maketh it hiâ— business to converse with God and Heaven 3. It is a good help against those roving wandring thoughts which so often haunt us in the performance of duties and cast so great a blemish upon our betâ— performances When Abraham offered sacrifice the fowls of the air lighted upon the sacrifice (o) Gen. 15.11 Thesâ— fowls resemble vain thoughts which much trouble the best of men in their Approaches to God Jeroâ— complained of himself when he was at prayer he waâ— in his thoughts walking in some Gallery or telling oâ— some summe of money in like manner Bernard confesseth that troops of unruly thoughts were wont to flock into his heart like people when some spectacle is to be seen complaining when my body is iâ— the Church my mind is about the world I sing one thing but think another I utter words but regard not the sense and matter and concludes woe is me I sin then when I should get victory against my sins and truely there is scarce any one thing that a Christian doth so much groan under as the frequent a volations he is subject to in Gods service and it is not without just cause that he should so sadly resent them When Pharaoh's Baker dreamed that the birds of the air took out of his Basket the baked meats he prepared for Pharaoh Joseph told him that this was a signification of his ensuing death When we come to present our services to God as he his baked meats to Pharaoh if the birds of the air idle thoughts intrude into our minds though it doth not absolutely presage the death of the soul yet it prognosticateth the death of that service that it is no better than a dead service unpleasing to him who is a living God Now there is no better way to suppress these thoughts than having our minds taken up with heavenly things the mind cannot be at the same time intent upon different objects as when a Dictator was created at Rome there was a suspension for that time of all other offices so when the mind is taken up with the thoughts of some remarkable thing it giveth a supersedeas to other thoughts If thou wouldest forget other things saith Seneca think upon Caesar serious thoughts upon our Eternal condition would be like those Porâ—ers Jehojada set at the doors of the Temple would secure us from the intrusion of other objects 4. It would work in us a holy indifferency toward â—ll temporal things it would moderate our esteem of â—hem our desire after them our delight in them our grief for the want or loss of them I shall instance in â—hese several particulars 1. It would moderate our esteem of them wordly â—hen think all their happiness is bound up in these creaâ—ure-enjoyments they judge them the only happy men who have the largest confluence of these outward comforts whereas he that hath his eye upon eternal things hath a low Esteem of these things when a man stands upon the top of a high mountain things below in the valley seem small and inconsiderable in his sight they say to them that stand upon the top of the Alps the great Cities of Campania seem but as small Villages or as a man who hath for a time gazed upon the Sun when he looketh downward upon darker objects is scarce able to see any thing In like manner he that hath his eye fixed upon heavenly things counts these things as dung and dross he esteemeth all these riches in the world not worth one daies conversing in Heaven he valueth Heaven though but in reversion before the world in present possession prefers his interest in Heaven to the gaining of the whole world if God please to secure heavenly things to him he hath a holy indâ—fferency towards other things if God casts Them in he is thankful if not patient if he hath them he knoweth how to use them if not he hath learned to be without them he is like the deep running River which glideth silently by those green Meadows and flowry banks those goodly things that other men admire and keepeth within his own banks of moderation and content till at last he falls into that deep Sea of divine Sweetness to which he is hasting Moses having an eye to the recompence of reward slighted the greatest honour it Egypt he refused to be called the son of Pharaoh's Daughter (o) Heb. 11.24.25
reply'd Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should die before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must die and am unprovided to die What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short it infinitely concerneth us to improve this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man die shall he live again [n] Job 14.14 It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house [o] 2 Cor. 5.1 being once dissolved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent [p] Isa 28.12 Other Tents are taken down and set up again but when this is taken down the stakes thereof are removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the Candle of the Lord [q] Prov. 20.28 if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection [r] Job 14.14 a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again [s] Psal 18.30 As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more [t] Joh. 7.9 As the Flood decayeth and dryeth up so man lieth down and riseth till the Heavens be no more (u) Job 14.11 12. It was the saying of Charles the fifth I have spent my treasuâ—e but that I may recover again I have lost my hâ—alth but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Job lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4.5 While the sheep liveth though the wool be clipt off every year it growâ—th again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16.22 After death there is no returning back to do any of these works we might have done here (y) Eccles 9.10 Whatsâ—ever thy hand findeth to do do it with all thy might for theâ—e is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9.4 I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10.16 that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116.10 implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.3 neither can that be done after death Dives desired that one might be sent to preach to his Brethren on earth but desired none for himself knowing it was then too late Are we to do it by praising God as Death cannot praise thee the grave cannot celebrate thee (d) Psal 50.23 Isa 38.18 Are we to do it by Repentance which is therefore called a Repentance to salvation (e) 2. Cor. 7.10 Repentance depends upon time I gave her space to repent of her fornication When the time of life is past though men cry like that fool Berbaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance (f) Rev. 2.21 they shall find no place for Repentance though with Esau they seek it carefully with tears Are we to do it by believing in Christ as Believe on the Lord Jesus Christ and thou shalt be saved (g) Acts 16.31 After this life there is no future offer of Christ to be expected The daies come when you shall desire to see one of the days of the son of man and shall not see it (h) Luke 17.22 Are we to do it by Hope which is therefore called the Hope of Salvation To him that is joyned to the living there is hope (i) 1 Thess 5.8 Eccles 9.4 but after death there is no place for hopes What hope hath the Hypocrite when God taketh away his soul (k) Job 27.8 The door of hope and mercy is then for ever shut up Alexander laying siege to a City that refused to yield upon his summons caused a Torch to be lighted letting them know while that torch burned they might have conditions of peace but if they stood out till that was burned out they must expect nothing but fire and sword the time of this life is a torch of mercy that God hath lighted while
yet after these rational indagations we can ascribe it to nothing so certainly as to the will and pleasure of God and may cry out in the Apostles words Oh the bounty and severity of God toâ—ards them severity towards us men bounty That â—od should pass by so many once glorious Creatures and extend his mercy to poor lost man this is that vvhich may justly svvallovv up our thoughts in admiration he proper improvment vve are to make of this singular distinguishing mercy is to labor after an interest in that happiness vvhich is tendered to us but denyed unto them othervvise if vve shall neglect this great salvation vve shall hereby make our sin more grievous our condemnation in this respect more inexcusable than that of the devils Suppose two Rebels to have taken up Arms against their Prince the Prince leaving one out of all hopes of mercy should send a pardon to the other if this man to whom the pardon is granted should refuse the pardon slight his Princes favor would not every man judge him Worthy of a more severe punishment thus it is between us the Devils Anselme hath a good meditation to this purpose in which he aggravateth his own sin above the Devils the Devil sinned when he had not seen any before punished for sin I notwithstanding I saw his punishment he persists in his malice against God rejecting him I against God inviting me he is hardened against God punishing I against God shewing mercy he against God who reprobated him I against God dying for me so concludes behold the Devil whose Image I abhor yet in many things I find my self more to be abhorred And remarkable is that of Eusebius Emissenus though the Devil should be damned for many sins and I but for one yet mine would exceed the Devils impiety they never sinned against a God that became an Angel for them they never sinned against a Mediator that was Crucified for them but miserable wretched I it is wonderful that my heart doth not melt when I think on it have sinned against a God became man for me against a God who hath left me an example of love and holiness I am more unworthy than the Devils If then wâ— would not make our condemnation in this respect more greivous and inexcusable than that of the Devils let us take heed of neglecting this Salvation provided for us seeing there is happiness for us when there is none for them let this engage us to give all diligence to make this happiness fure to our selves 14. Consider what a sad thing it will be to lose Eternal happiness for want of labouring for it What is a man profited if he shall gain the whole World and lose his own Soul Suppose a man could heap up silver as the dust and gold as the streams of the brook that he could gain as much as the Devil promised Christ all the Kingdoms of the World the glory of them or as our Saviour here supposeth could gain the whole World in the gaining of that should lose his Soul should lose Eternal happiness which is the same in effect he should make but Glaucus and Diomedes's exchange of Gold for Copper like the Cock in the Fable that parted with a Pearl for a Barley-corn Chrysostome compares such to workers in Mines who for a little wages do always hazard and sometimes lose their lives Menot a French Preacher compareth them to a Huntsman that spoileth a Horse worth many pounds in pursuit of a Hare not worth so many pence Pareus to a man that with much ado winneth Venice as soon as it is won is hanged up at the gates of the City When such an one shall at last compute what he hath gained what he hath lost he will certainly conclude that he hath made a woful Bargain A man that hath lost a rich Jewel took it to be but a common Peble or hath lost the Evidences of his whole Estate thought them to be but waste paper is at present but little troubled at his loss but if he comes to understand what he hath lost he is ready to tear himself in peices Men now cannot be brought to understand the worth and excellency of eternal happiness nor what a sad thing it is to lose it Honorius the Emperor had a little white Hen which he extremely doted on calling her Rome after the name of his Imperial City When Rome was taken by Alaricus and news was brought to him being then at Ravenna that Rome was destroyed he thinking they meant his Hen called by that name brake out into a passion but when he was told it was the City ef Rome he seemed to be less troubled being more affected for the loss of a paltry Hen than for the prime City of the World Many men are more troubled I will not say for a Wife 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 their is no loss like this loss and would think themselves happy if upon any conditions they might be but some little time within the possibilites 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 then be to 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 lamenations able to rend Rocks and Marbles in pieces CHAP. XV. Of Directions to help us in looking after Eternal Blessedness with Answers to some Objections and Cautions 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 〈◊〉 〈◊〉 〈◊〉