swim out but if he be cast away in the midst of the Sea after he hath a while struggled for life and wrestled with those impetuous waves he must unavoidably sink and yield to the fury of the merciless waves in like manner the Understanding may keep footing while it wades in the shallows of time though extended to anâ— hundred thousand years but soon will be swallowed up in stupor and amazement when it cometh to lanch forth into that deep sea of Eternity as when we cast a stone into the water one circle begets another and the latter is still bigger than the former so in Eternity one deep calleth upon another it is a wheel within a wheel there is difficulty after difficulty one mystery folded up in another it is a great Maze or Labyrinth full of infinite windings and turnings after alâ— our searchings and indagations we may well lose ouâ— selves but can never retreat when our thoughts are seriously engaged in it much less find any bound that may set limits to our meditations it is a Well which being both deep and dark there is no seeing to the bottom of it we may say of that as the woman did of Jacobs well the well is deep and we havâ— nothing to draw with it is an overflowing and ever flowing Fountain which is neither spent nor draw dry but bubleth forth into a continued stream which is alwaies running and will be running throughout all ages and generations it is â—â—boundless Sea the further we enter into it the deeper we find it the eternal happiness in Heaven is a deep Sea where the streams of life are ever flowing and re-flowing by a continued succession Hell is a deep sea of wrath and vengeance having neither bottom nor bank no bottom for any anchor of hope to fix on no bank that might set any limits to the inundations of Gods displeasure it is a Sun that never sets a Day that never ends a Taper that never burns out an End that hath no end an infinite unlimited duration where millions of years are but so many Cyphers signifying nothing it is a thing of the most amazing consideration able to swallow up our thoughts in stupor and astonishment 2. There is a knowledge of the measure of them and that is done either by Numeration by which we count how many things are or by ponderation by which we try how weighty things are or by mensuration by which we find out the dimensions of things but by none of these are we able to come to a clear knowledge of eternity The first way of knowing is by numbering thus we count how many years have been since the birth of Christ the Flood the Creation of the world Some undertake to tell how many Barly-corns would reach from Earth to Heaven but who is able to reckon the years and ages of Eternity Suppose saith à Lapide ten hundred thousand millions of millions of millions of years add to these all the thoughts of Angels and men from the first moment of their Being to eternity all the motions mutations changes of the several Creatures and things in the World and add to them all the numbers of Arithmetick and fill with them so many numberless volumes of Paper as would reach from Earth to Heaven you are not yet come to the end not to the middle scarce to the beginning of Eternity and then adds how long shall eternity endure For ever when shall it end never So long as Heaven is Heaven so long as Hell is Hell so long as God is God so long shall be eternity So long shall Heaven contain the Saints and Hell torment the wicked there is no number either numbring or numbred which is able to set it forth no number numbring as when we say hundreds or thousands or millions Boëtius saith well a minute and a thousand years hold better proportion than a thousand years and Eternity an easie Arithmetician will tell you how many minutes there are in a thousand years but none can tell how many thousands or millions there are in Eternity the vastest numbers that can be reckoned are but so many cyphers signifying nothing and as no number numbring can reach it so no number numbred as when we say so many as there are stars in Heaven or piles of grass upon the earth or drops of water in the Sea any one of these would amount to a vast unconceivable number but none of these will hold parallel with eternity nay put all these together and a thousand times more you are not able to measure the duration of Eternity 2 By Ponderation and that is done either by the help of artificial weights when we put the thing we weigh into one ballance and the weight by which we weigh it in the other or else it is done without the help of such artificial weights when we poyse things in our hands or lift them up at the Arms end as Porters do their burdens to know their weight but there is no way by which we can find out the weight of eternity God is said to weigh the mountains in scales and the bills in ballances (e) Isa 40.12 but there are no scales or ballances by which we can find out the weight of an everlasting condition When we would know the weight of things we usually put something as heavy in the other end of the ballance but what may be laid in the ballance to preponderate Eternity The weightiest things that can be brought are to it but as the drop of a bucket or the small dust of the ballance 3 By Mensuration by which we find out the height length breadth and depth of things but neither thus can we find out the dimensions of Eternity God is said to measure the waters in the hollow of his fist to mete out the Heavens like a Span to comprehend the dust of the earth in a measure but who beside God himself who inhabiteth Eternity is able to measure the height or span the breadth or fathom the depth of an infinite eternity there is neither measure that can reach it nor any thing to be measured that is commensurate to it Astronomers find out imaginary lines by which they measure the Heavens and the Earth Mathematicians have their Jacobs staff whereby they take the height of the sun and stars Mariners have their Plummet by which they sound the depth of the Sea but there are no Engines or Inventions by which we may reach the height or sound the depth or measure the length of an infinite unlimited Eternity I may say of it as Zophar doth of God * Job 11.8 9. It is as high as heaven what canst thou do deeper than Hell what canst thou know the measure thereof is longer than the earth or broader than the sea By all this it appeareth that Eternity transcends all our knowledge and Understanding the knowledge of it is too wonderfull for us 3. Yet further Eternity transcends our conception
we do every work we do is a step to Eternity as every step a Traveller taketh bringeth him nearer to his journies end so every motion and action done by us is a step to our eternal condition every good action setteth us nearer an eternity of happiness every bad action carrieth us nearer an eternity of misery No sooner is any thing acted but it is presented to the All-seeing eye of God and being viewed and censured is forthwith transmited either to eternal reward or eternal punishment many things in this life which are transient in their nature are yet durable as to their issue A lease is written over in three or four hours yet the concernment of it may be for many years sometimes for many lives in like manner it is with us our thoughts words and actions do not dye as soon as they are past but are as seeds which are sown in time and come up in Eternity whether we pray or sin whether we do well or wickedly we are sowing and these several seeds sown in this world will certainly come up in the world to come We read of some Rivers which after they have run some space fall under-ground and cannot be seen but after many miles running under the earth break up again into a great stream there are many actions we do which are no sooner done but we as soon forget what we have done they pass out of our sight but every one of these will rise up in eternity and will make our eternity either more happy or more miserable Cast thy seed upon the waters saith Solomon for after many days thou shalt find it (c) Eccles 11.1 It is more properly meant of works of Charity but will hold in all other works which though at present they pass out of our sight yet after many days will come up with a plentiful Increase and if this were well considered by us what manner of persons would we be how careful and circumspect in all our actions Chroniclers have said Some Kings though otherwise they would have taken more liberty yet have been more circumspect in their actions knowing what they did would be registred and transmitted to posterity the like circumspection would we have if we did seriously consider that all we do will be cetainly transmitted to Eternity 7. As it would have a mighty influence upon other actions so chiefly upon our duties our religious performances in which our Eternal condition is more especially concerned What Moses tells the Israelites Set your hearts to all the words which I testifie this day for it is not a vain thing for you because it is your life (d) Deut. 32.46 47. may be said of every duty we do it is our life our soul our Salvation our Eternity depends upon it and how strong should that cable be that hath so great a weight hanging on it Caesar said being in a hot fight At other times I fought for my honour now I fight for my life In many other things we act for our credit for our profit but in holy duties we act for our life our Eternal life is concerned and therefore whatsoever we do we should do it with all our might It was a boasting speech of Zeuxes that he painted for Eternity time hath long since defaced his work but it is certain whatsoever we do in Gods service we do for Eternity we pray for Eternity and hear for Eternity and if he for that reason did whatsoever he painted with the greatest accurateness would not so much as draw a line but with all possible care much more should we do it in all the duties we perform When formality indifferency deadness sleepiness creeps upon us we should do well to consider that our Eternity lies at stake and this would be a good help against these Distempers we would not then put off God and content our selves with such dull and languid performances this would be like Oyl to the Jack or wings to the bird like sails to the ship or wind to the sails to carry us on with a full plerophory of affection It is a direction some give that we should do every thing we do as if it were the last time we should do it Seneca in an Epistle to a friend saith That he wrote then to him with that mind and affection as if he should be called away by death as soon as he had written We should do so much rather in our â—ddresses to God we should pray and hear and perform every duty as if it were the last prayer we should make the last Sermon we should hear the â—ast duty we should perform as if as soon as we had â—one we should be called away by death and forthwith enter upon our Eternal condition and this would â—uestionless raise up our affections to the highest â—itch of fervency and intention When we go to â—ear a Sermon did we consider that it is our life that our Eternal welfare depends upon it we would give â—he more earnest heed as the Apostle exhorteth (e) Heb. 2.1 We would hear as the Bereans did with all readiness and greediness of mind * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Christs hearers who are said to have their eyes fastned upon him †Luke 4.20 and 19.48 wholly intent upon him to hang upon him so the word there used doth signifie as catching at every word he spake when we address our selves to God in prayer did we set Eternal happiness before us and consider that this depends upon our speeding or not speeding in prayer we would with a holy violence wrestle with Almighty God we would neither give our selves nor God any rest but would lye at the feet of God as so many monuments of importunity resolving with Jacob not to let him go unless he bless us 8. It would render us more quiet and peaceable in our carriage one toward another it is some wordly interest that mainly causeth one man to bite and devour and act the part of a Devil toward another From whence come wars and figthings among you come they not hence even of your lusts (h) James 4.1 4. and what lust it is chiefly is laid down Know ye not that the friendship of the world is enmity with God whereas the wisdom that is from above is first pure then peaceable gentle and easie to be intreated * James 3.17 There is a Fish which Aelian calleth the Adonis of the Sea because it meddleth with no living thing but preserveth a sweet peace with all the off-spring of the Sea for which cause it is loved and courted as the darling of the waters the heavenly minded Christian liveth on the earth as that Fish doth in the Sea pursuing the things which make for peace and as much as in him lyeth living peaceably with all men Nazianzen when there arose a contention in the Synod about his Bishoprick used this speech to those that were assembled It is an
any sin and thy heart ready to close with â—he temptation pause a while and propound to thy â—elf this unanswerable Dilemma If I yield to this â—emptation and commit this sin either I shall repent â—r not repent of it If I do repent and the best be â—ade of it may not the short pleasure of this one sin â—ost me many dayes and weeks sorrow nay perhaps â—ake me go all my life in the bitterness of my soul â—f I do not repent wo to me that ever I committed it will not this one sin encrease the flames of my justly â—eserved torments and add to those treasures of wrath â— have been so long heaping up Pachomius hath â—his excellent saying Above all things let us every â—ay think of our last day Let us in time think of Eâ—ernity and what he pressed upon others he practised himself and amongst others found this advanâ—age by it when any sinful thought or motion aâ—ose in his heart he suppressed it with the thoughts of Eternity if it rose and rebelled again he knocked â—t down with the thoughts of Eternal torments The fool maketh a mock of sin saith Salomon but wouâ— the fool consider what sin will cost would he thâ— kick against the pricks would he be so fool-hard as to play with flames and make a sport of everlasâ—ing burnings if that Saying so well known were â— well considered that is acted in a moment which muâ— be mourned for to Eternity and that other of Gregory the sin that pleaseth is momentary but the punishment it bringeth is Eternal we would rather chuâ— to leap into a Cauldron of scalding Lead than wilingly commit any one sin Let this then be one Vse wâ— make of this point so to set the thoughts of Eterniâ— before us that we might not sin against God 2. We should be exhorted hence to spend our time welâ— of all those talents with which God hath entrusted uâ— there is none more precious than that of Time Go ordereth That if two men strive together and one wounâ— the other that he keepeth his Bed he that wounded him mâ— as well pay for the loss of his time as for the cure of â— wound (d) Exod. 21.19 How little soever we make of the loss of timâ— God esteemeth it among the greatest losses We read of an admirable Vision revealed to Sâ— John (e) Rev. 10.1 2 3 5 6. He saw a mighty Angel by which interpreters generally understand Christ the Angel of the Covâ—nant this Angel is said to come down from Heaven cloatâ—ed with a Cloud and a Rainbow upon his head havinâ— his Face as if it were the Sun and his Feet as Pillars â— Fire All which sheweth the transcendent Glory of his appearing Who is said to set his right Foot upâ— the Sea and his left Foot upon the Earth which notes his Universal Soveraignty over Sea and Land He is said to cry with a loud voice as when a Lyon roareth and to lift up his Hand to Heaven and swear by him that liveth for ever and ever and certainly iâ— must be a matter of some great concernment that is ushered in by so many remarkable circumstances men indeed sometimes raise the expectations of people when after a noise of the mountains bringing forth a ridiculous mouse creepeth out but God doth not thus use to deceive the expectations of his people such great preparations as are here described are always attended with some remarkable thing suitable to such preparations now what this great thing was follows He sware by him that liveth for ever that time shall be no longer whether it be meant of time in general as some contend or of the time of Antichrists rage and the Churches suffering as others think more probable either serves to inform us of what great worth time is and what a great punishment it is to be deprived of it Much more might be spoken of the preciousness of time as that it is the fruit of Christs purchase that doom passed upon Adam in the day thou eatest thereof thou shalt dye the death had been immediately upon his sin put in execution had not God given Christ to interpose between his wrath and mans sin that there was any time given him it was not only through Gods indulgence but through the purchase of Christs blood But to come more near the business in hand the preciousness of time chiefly appeareth in regard of what dependeth upon it all things receive their worth and value from what dependeth on them and the Use they may be put to A Bond or a mans Will as it is a piece of written Parchment is scarce worth one shilling yet an Estate of many thousands may depend upon them therefore men are as careful of them as of their choicest Jewels In like manner time though as simply considered in its self it be not so precious yet is it infinitely precious in regard of what depends upon it what more necessary than repentance yet that depends upon time I gave her space to repent of her Fornications (Å¿) Rev. 2.21 what more desireable than the favour of God This depend upon time and is therefore called the acceptable time (g) Isa 49.8 What more excellent than salvation this likewise depends upon time Now is the accepted time now is the day of salvation (h) 2 Cor. 6.4 Pythagoras saith that Time is the soul of Heaven we may rather say that it is the way to Heaven the Pledge and earnest of Salvation (i) Pignus arrha coeli But to come more near what can there be of more weight and moment than eternity it is as was before asserted the Heaven of Heaven and the very Hell of Hell without which neither would Heaven he so desirable nor Hell so formidable Now this depends upon Time Time is the Prologue to Eternity the great weight of Eternity hangs upon the small wire of Time whether ouâ— time here be longer or shorter upon the spending of this dependeth either the blisse or the bane of body and soul to eternity This is our seed-time eternity is the harvest whatsoever seed we sow whether of sin or grace it cometh up in eternity whatseever a man soweth the same shall he reap this is our market time in which if we be wise Merchants we may make a happy exchange of Earth for Heaven of a Valley of tears for a Paradise of delights Iâ— is our working time I must work the work of him that sent me whilst it is day the night cometh when no man can work (k) John 9.4 according as the work is we do now such will be our wages in Eternity It is the time of our reprival being all in a state of condemnation borâ— heirs of Hell God is pleased to give us this time to make us our peace and sue out our pardon if we improve it to this end we may not only flee from the wrath to come but provide for our selves a
silent for a good space of time so as his friends wondered what he was musing on oâ— the sudden he cryed out Oh for ever for ever for ever and so continued almost a quarter of an hour together and could not be taken off but still cryed out for ever for ever Eternity is a thing of that amazing nature that it may well swallow up our thoughts when once engaged in the meditation of it while then others mind earthly things let our thoughts be taken up with this let us impose it upon our selves as a daily task and suffer no day to pass us but to set aside some time for so profitable a study 1. Let us think what Eternity is and run over it our thoughts the several particulars before mentioned that it is without any end succession wasting intermission mixture all which set forth the unspeakable concernment of it then reflect upon that twofold Eternity think what a blessed thing it is to live in the presence of God and Christ and the blessed Spirit to sit down with Abraham Isaac Jacob and the rest of the Saints in the Kingdom of Heaven to be made partakers of those joys that no eye hath seen no heart can conceive think on the other side what a dreadful thing it is to be for ever banished the presence of God and Angels and Saints to be shut up eternally under chains of darkness where a man shall see nothing but the flames of his own torments hear nothing but howlings and lamentations feel nothing but extremity of torment Yet further let us not content our selves to have some flitting transient thoughts about these things but let us dwell upon them till such time as we have warmed our hearts with these considerations there is a twofold meditation of things one in the light another in the heat one in the understanding the other in the heart and affections we should not think it enough to engage our understandings in a speculative contemplation but should dwell upon these thoughts till we have wrought up our hearts to a suitable temper as a man that in the morning taketh some Physical drink will eat nothing two or three hours after till it hath had some kindly operation so having had some serious thoughts upon Eternity we should take heed that no intervening occasions justle these out of our minds but suffer them to stay till our hearts are throughly affected with them that being done proceed we one step further 2. To apply all this to our selves to consider that we are the men who are concerned in it that after a short time we must certainly enter upon one of these two conditions and accordingly to bespeak our selves in this or the like manner Oh my Soul which of these is like to be thy condition for temporals I am well enough but what are my Eternals at present God hath cast my lot in a fair ground I have house lands orchards gardens and other things not only for necessity but delight but hence I must and whither then after I am gone hence I shall return no more to my house my place shall know me no more and what dwelling shall I have when I part with this shall I dwell in Gods Tabernacle and rest in his Hoâ— Hill or must I dwell with devouring fire and Eveâ—lasting burnings I have now Wife Children Friends who are ready to accompany me when I am solitary to advise mâ— when I am in straits to comfort me when I am iâ— heaviness to tend me when I am sick and perforâ— other offices of love and kindness but time is cominâ— when I must part with them when there will be aâ— end put to these relations so as I shall be no longer husband to the wife of my love nor father to the fruâ— of my own loins and when I am taken away froâ— them what company shall I then have shall I go tâ— an innumerable company of Angels to the general Assembly and Church of the first born to the spirits of just men maâ— perfect or must I take up my abode in Hell where shall for ever company with Devils and damned spirits I am well provided for the things of this life meat drink cloaths money lands and other accommodations but what provision have I made for my immortal Soul what assurance have I that it shall be weâ— with me when I go hence in these temporal things desire the best assurance that may be had thinking can never be sure enough but what evidence have for Heaven what ground to conclude that that shaâ— be the place of my everlasting abode If thou beest noâ— resolved to think well on thy condition whether good or bad but wouldst know whether thou shalt live or diâ— eternally summon thy self often to such thoughts aâ— these and deal seriously and impartially with thy own soul if after these enquiries thou beest able to make it out upon good ground that thou hast title to eternal blessedness rejoyce in it bless God for it say as David once Lord what am I that thou hast brought me hitherto that thou hast taken me out of the womb of nothing and given me a Being amongst thy creatures that thou hast not only made me a creature but a new creature that thou hast made me of a chilâ— of wrath a son of thy adoption what am I that thou hast done this for me but as if all this were a small thing in thy sight thou hast spoken of thy servant for a great time to come even to Eternity and is this the manner of men do men use to deal thus and what can thy servant say more to thee what further happiness can I desire of thee Will God in very deed dwell with men saith Solomon thou mayest ask Shall man in very deed dwell with God shall a poor crawling worm abide for ever with the high and lofty one who inhabiteth Eternity Shall this Soul that now dwells amongst them that are enemies to peace be one day made the associate of Angels and joyned to the spirits of men made perfect Shall this vile body this clod of earth shine as the Sun in his greatest brightness Shall these eyes these windows of vanity be admitted to see God in all his beauty and sweetness Shall this tongue which now so often letteth fall frothy discourses hereafter joyn with that heavenly Quire singing Halleluâ—ahs and songs of benediction to God and the Lamb Shall these feet which now tread a dirty earth afterward tread upon stars and trace the Streets of the New Jerusalem When the King of Pontus in Plutarch had married a maid of an obscure Family and sent to her aged father great store of all good things the poor man was so over-joyed that upon all occasions he would cry out All this is mine if thou beest able to prove thy title to Heaven go round about the Heavenly Sion tell the Towers consider the Palaces count upon the several Beatitudes the innumerable
sorts of good things there treasured up and say to thy self shall all this be mine having this hope rejoyce in it walk in the comfort of it thou doest too unworthily undervalue thine own happiness if thou dost not live comfortably all thy days On the other-side if upon enquiry thou findest thou hast neither lot nor portion in this business bewail thy condition sit alone keep silence put thy mouth in the dust if so be there may be anâ— hope give God and thy self no rest till thou haâ— ground to hope better things of thine own condition 2. We should look to them in our speeches thougâ— at some times and some company men may speaâ— one thing and think another like watermen thaâ— look one way and row the contrary like those iâ— the Prophet who cry Epypt and look to Assyria yet there is scarce any thing by which a man maâ— be better discovered than by his constant and usuâ—â— communication The tongue is the pulse of the Souâ— the index of the mind as is the man so is his communication Anatomists say the heart and the tongue hang upoâ— one string there is as great a proximity between theâ— in a moral respect as in their natural posture out 〈◊〉 the abudance of the heart the mouth speaketh Somâ— Physicians tell us that in some diseases a mans temper is as well known by his tongue as by his pulse or urine it holds as true in the spiritual frame anâ— temper of the Soul Men are usually known whaâ— country-men they are by their language the meâ— of Gilead knew the Ephraimites by their pronunciation saying Sibboleth for Shibboleth the Maid told Peter thou art a Galilean thy speech bewrayeth thee By this we may know whether we belong to Heaven oâ— the World the speech of worldly men is about worldly things He that is of the earth is earthly and speaketh â— the earth (c) John 3.31 They are of the world therefore speak theâ— of the world (d) John 4.5 whereas heavenly-minded Christians who look to things eternal make them thâ— great Subject of their discourses it is a burden to theâ— to be in such company where they hear nothing but frothy unsavoury speeches or at best discourses about worldly things whereas discourse of Heaven is a precious balm to them which doth not break their head they are glad when others say Let us go â— to the house of the Lord where they may hear someâ—â—ing of Heaven and willingly embrace every occaâ—on to speak of it the primitive Christians into â—hatsoever company they came were still speaking â—f heaven of a glorious Kingdom they expected â—hich made the foolish Heathen tax them for ambiâ—ous men who aspired after Kingdoms therefore â—ustin Martyr apologizeth for them You hearing that â—e expect a Kingdom imagine that we loâ—ok after earthâ— Kingdoms but the Kingdom we look for is not of â—his world but is a Kingdom above with God and â—hrist in heaven While others are inquisitive about â—he occurences of the times or how they may grow â—ch in the world the Believers enquiries are about â—eavenly things like those Isa 50.5 that ask the â—ay to Sion with their faces thither-ward Or those Gospel-Converts who assoon as they were wrought â—pon asked what shall we do to be saved Or those â—oman Ladies who would not let Jerome alone for â—sking questions and thus it should be with us in â—he things that concern this life we are ashamed that we â—re ashamed to ask about what might be for our adâ—antage and should we not be much more forward â—oth to enquire of others and to discourse our selves â—bout the unseen eternal things in heaven Those that fearâ—d the Lord spake often one to another (f) Mat. 3.16 The Lepers (g) 2 King 7. Having themselves found plenty of victuals in the Tents of the Syrians said one to another this is a day of â—ood tidings we do not well that we hold our peace and â—ccordingly went and told it in the City Sampson having â—ound honey did not only eat himself but carried it â—o his father and mother A man that hath been in a Perfumers shop doth not only partake of those sweet â—mells but going out they stick to his cloaths so as â—hose that come near him partake of those perfumes In â—ke manner having our selves tasted of the heavenly gift and smelt the sweet savour of precious oyntments we should be ready to communicate to others what we have found and to provoke them to taste that the Lord is gracious and this would be a means to engage our selves to a more eager pursuit of heavenly things Natural bodies by motion gather heat The Coachman by urging forward his horses makes his own way in like manner our speaking to others and provoking them will set a sharper edge upon our own affections like the Boar that whetteth his teeth with his own foam or the Lion that rouseth his courage by beating himself with his own tail 3. We should look to them in our affections we should often set our affections on things above not â— things on the earth (h) Coloss 3.2 Affections are the hands of the Soul He that hath clean hands and a pure hâ—art (i) Psalm 24.4 that is he whose affections are clean and heart pure the Hands are the keepers of the house (k) Eccles 12.3 they serve at alâ— turns for all offices therefore Epictetus saith thaâ— sure God is a great God who hath given us these hands (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst other Uses they are the Instruments and Organs by which we take things if we take meat or drink or any thing we want we take it with thâ— hand what the hand is to the body that the affections are to the Soul by them we should lay hold upon eternal life they are the feet of the Soul Takâ— heed to thy feet when thou goest into the house of God (m) Eccles 5.1 It is by them the soul is carried toward things Eternal they are the wings of the soul by which â— flyes to heaven as the bird to its hill This is the great end why God planted these affections in the soul to place them upon such mean objects as temporal things is infinitely below the nobleness of the affections Neroes fishing for Gudgeons with a Golden hook and digging the earth with a Golden spade was thought ridiculous enough by wise men the marriage of the Cedars with the Brambles daughter as in Jothams parable the joyning of a head of Gold with feet of clay as in Nebuchadnezzars Image the coupling of a living man with a dead carcasse as in Mezentius his invention none of these so preposterous as for the affections of an immortal soul to prostitute themselves to so worthless objects we should then follow Austins counsel to turn the water from the Bumbie into the Garden (n) Aquam fluentem in cloacam deducas in hortum to take off our
of the world will perish and that he should deceive so many in this as it will be a matter of the insultation to Satan that he can thus gull many who are otherwise knowing understanding men so it will be matter of the greatest confusion to themselves that they should suffer the Devil to cheat them of their chief Good that he should put them off with so mean inconsiderable things and lead them blindfold to Hell like an Ox to the slaughter or a fool to the correction of the stocks the nature of man doth exceedingly abhor to be cheated there being not only loss in it but a disparagement an imputation of weakness laid upon the man to suffer himself to be outwitted men use to say when they are cheated but in a small thing They had rather have given away three times as much but to be cheated of our souls our eternal salvation that is more grievous were it only in the matters of this life it were not much but to be deceived in things of the highest concernment in the business of eternity that is most sad but that which makes it more sad is because it is such a gross and palpable deceit to take a counterfeit Pearl for a true one there being a great likeness may sometimes befall an understanding man but to take a pebble for a Pearl a flint for a Diamond this is so gross that none but a fool or mad-man would be thus mistaken and for men to take earth for heaven things temporal for things eternal to suffer Satan to cozen them of their souls and eternal Salvation and put them off with such mean petty things this is the greatest cheat in the world and that men should be so far deluded by Satan as to make things so much below themselves their ultimate end will be to them matter of confusion for evermore Shew your selves men saith God to the Idolatrous Israelites who of their silver and gold made themselves a God (l) Isa 46.8 That any should so â—â—man themselves as to make these things their God â—heir chief good their end cannot but be in thâ— end matter of great astonishment This is another Consiâ—eration which shews of what grand concernment it 〈◊〉 to propound a right end to our selves 3. To look to things eternal as our end is the great â—â—ing wherein the work of Conversion doth consist Conâ—ersion bringeth a great Change the Apostle calleth 〈◊〉 a transformation (m) Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum Ego it makes a man as it were aâ—â—ther man I am not I said that young Convert yet 〈◊〉 is though a great Change it is no substantial Change â—â—e man is the same still for his nature and substance 〈◊〉 is chiefly a Change of the heart and that is seen â—â—ainly in the aim and intent of the heart a Bowl â—â—at runneth on the left hand if the bias be but turâ—â—d it runs as much on the right without any change 〈◊〉 the substance of the Bowl the Painter that was â—â—oken to by a Gentleman to draw a Horse running â—â—th full speed it hapned when he brought it home â—â—at he presented it to the Gentleman with the bottom â—â—ard and so it seemed to be a Horse tumbling upâ—â— his back at which the Gentleman being angry the â—â—nter bad him but turn the sides and then it would 〈◊〉 according to his desire so it is here let but the 〈◊〉 be changed and then the man that before lay tumbling as is were upon his back kicking against God and Heaven will be running the wayes of Gods Commandements the change of the heart is much in the change of the end and if the heart be changed the man is changed when he once cometh to this resolution time was when I made the world my end and that I pursued with all eagerness such and such sins as my end and then it was a pleasure to me to do wickedly whereas now by Gods assistance I resolve to make it my business to lay up treasure in heaven whatsoever else I do I will be sure to do that whatsoever I neglect I will not neglect this one thinâ— necessary when a man cometh thus to change his end this is the great thing wherein Conversion doth coâ—sist for as natural corruption consists chiefly iâ— that de-ordination whereby the heart is taken oâ— from God as the chief good and eternal happineâ—â— as the chief end and placed upon sin or the world and therefore Austin makes sin to be nothing else thaâ— to use that we should enjoy and enjoy that we should use (n) Utendis frui fruendis uti so Conversion is nothing else but a turning froâ— sin to God from the Creature to the Creator froâ— things temporal to things eternal Conversion in Scripture is termed Vocation or Calling whom he haâ— predestinated them he hath also called and converteâ— men are said to be called out of the World conceiâ— it thus a man hath his face toward the world anâ— sin and hell while he is marching furiously 〈◊〉 these wayes of his own heart God makes him heaâ— as it were a voyce behind him saying this is not tâ— way neither are these the things there is anotheâ— way you must take other things you must seek 〈◊〉 you would be happy when God thus calleth aâ— sometimes Christ his Church Come with me from Lâ—banon my Spouse come with me from Lebanon aâ—â— withal enclineth the heart to hear and obey thâ— Call this is to be called out of the world this is it in which the work of conversion consists when those Gospel-converts were effectually wrought upon the work chiefly appeared in making eternal life the matter of their Enquiries what shall we do to be saved What shall we do to inherit eternal life If then we would have evidence of our conversion without which there is no Salvation it must be by making eternal things our aim and end 4 The end denominates the Person such as the end is such is the man Philosophers say (o) Dat esse distinguere operari that the Form giveth Being to the thing distinguisheth it from other things and is the principle of all its operations now it is a Rule some give what the form is in natural things that the end is in morals and in all these respects it will appear of how great concernment it is to look to our end As in naturals the form giveth the Being man being informed by a reasonable soul that makes him a reasonable creature so the end doth in morals every man is as his end is If wordly earthly things be a mans end he is a man of the world Deliver me from the men of the world a man of earth That the man of earth may no more oppress (p) Psal 17.14 and 10. ult These earthly things transform them into their own nature on the other side he that maketh spiritual heavenly things his end he is a spiritual
full spreading than by any Clock or Watch. The Hopp in its growing winds it self about the pole always following the course of the Sun from East to West and can by no means be forced to a contrary way Some affirm that the sap in trees precisely follows the motion of the Sun ascending and descending at the same time and by the same steps the Sun doth if we come lower to inanimate creatures Plato observeth that all the Elements do naturally desire to evaporate themselves into the coelestial Region as it were there to attain to a higher degree of perfection the fire and air those lighter elements still aspire higher and higher as it were to make nearer approaches towards Heaven the earth and water those heavy Elements though they do not ascend in their gross bodies yet they are daily sending up some thinner part of themselves some vapours as it were some breathings toward Heaven Naturalists speak of several stones in which there is some representation of the heavenly bodies so that in the several orders of nature there is something that might mind us of this duty of conversing in Heaven and looking to things Eternal there is scarce any thing we look on but might some way or other put us in mind of this the best and choicest things the earth affords are hid from our eyes shut up in darkness so as if we look downward we see only the surface of the earth and there our sight is bounded whereas upward toward Heaven all things are open and transparent to note how vast our affections should be toward Heaven if we stand upon some high steeple and look downward to the earth we cannot look long without dizziness and fear whereas when we look upward toward Heaven though a thousand times greater distance we can continue looking without either as if nature would hereby mind us that our eyes were given us to look to Heaven not to the earth Having then so many Monitors we shall shew our selves ill scholars if we do not learn this lesson 2. If from other things we look to other men I mean the people of God they teach it by their example the Apostle speaking of himself and the rest of the Saints saith Our conversation is in Heaven the word (c) Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 civitas aut vita civilis though it hath several significations yet chiefly these two it signifies our City whereof we are Citizens and to which we belong Heaven so Zanchy we are Citizens of Heaven not of earth and therefore ought to seek the things that are in Heaven Or it signifieth carriage or deportment or converse (d) Phil. 1.27 Acts. 23.1 so the word rendered in other places And so most Interpreters and our translation render it Our conversation is in Heaven this is the inseparable property of every true Believer he converseth in Heaven The way of life is above to the wise (e) Prov. 15.24 This world is the place of his abode but not of his delight his body is here but his soul his better part above his commoration is on earth but his conversation in Heaven he liveth here but loveth there as Merchants who live in this Kingdom yet are called Spanish or Turky Merchants because their trading is in those places In like manner the Believer he is in the world but not of the world this world is but his Inn Heaven is his home his Country he is in Heaven while he is on earth he converseth with God while he sojourneth in the world his trading is for Heaven his love desire delight is placed upon heavenly things this is not obscurely held forth in Scripture by those several things to which Believers are compared sometimes to the Palm-tree The righteous shall flourish like a Palm-tree the Palm-tree groweth streight and upright They are upright as the Palm-tree (f) Psal 92.12 and 10.5 and so represents the heavenly minded Christian whose motions toward heaven are direct and streight without those obliquities and turnings aside which appear in the carriage of other men the Palm-tree is small in the body or trunk and biggest at the top close and shut up in that part toward earth but broad and open in that part toward Heaven and so further resembleth the Heavenly Christian whose heart is closed toward the world but is open and enlarged toward Heaven the Palm-tree hath no boughs or branches upon the sides or body but all the boughs grow together at the top to which perhaps that alludes I will go up to the Palm-tree I will take hold of the boughs thereof f and so is a further emblem of a Christian all whose branches and out-goings are exalted above the earth and without any straggling and dividing aspire toward Heaven Again Gregory Nyssen saith of this Tree That it riseth out of the earth with its perfect bigness and thickness at the top (g) Cant. 7.8 so that though it groweth in height or bigness in the other parts of it yet it never groweth any greater or bigger at the top if this be true In this likewise it resembles the true Believer who though in regard of other graces he be like the Crocodile that groweth till the very time of his death yet at his first conversion hath the frame and bent of his heart upon Heaven Yet once more Philo saith that whereas all other trees have their sap in the root which from thence ascends only the sap and heart of the Palm tree is at the top toward the top of the middlemost bough which is surrounded by other boughs as a General is by his Life-guard if so it hath yet a further resemblance to Believers whose hearts are in Heaven for there their treasure is and there is their heart also In the same place the Psalmist compareth the righteous man to the Cedar The righteous shall flourish like the Palm-tree and spread abroad like the Cedar in Lebanon The Cedar it is a stately Tree it is called the goodly Cedar (h) Psal 80.10 with Ezek. 17.22 the high Cedar it doth saith Jerom grow up fast toward Heaven and so resembles those Believers who are as he expresseth it aspiring toward Heaven Again they are sometimes compared to mountains They that trust in the Lord shall be as Mount Sion that cannot be removed (k) Psal 125.1 Chrysostome observeth there are three things more remarkable in mountains (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their firmness and stability their invincible strength and their inaccessible height in all these respects the Saints are like Mountains but the last is only proper to the present purpose of all parts of the earth the mountains are nearest unto Heaven the Mythology of that Poetical fiction of Atlas bearing up the Heavens was to represent the high mountains which some of them call the pillars and supporters of Heaven and some think they are meant by The pillars of Heaven tremble and are astonished at thy
rebuke (m) Job 26.11 Therefore to them are Believers fitly likened I shall name but one more they are compared to clouds Being compassed about with so great a cloud of witnesses and Isa 60.8 Who are these that fly like a cloud (n) Heb. 12.1 the clouds are originally a thick exhalation rising out of the earth but are by the heat of the Sun rarified and drawn up toward Heaven therefore are called the clouds of Heaven (o) Mat. 26.64 In like manner though the righteous man sojourneth here upon earth yet he converseth in Heaven and sitteth together with Christ in heavenly places (p) Eph. 2.6 Thus we find it hath been with the Saints Scipio was not the first saith Ambrose that was never less alone than when he was alone it was so with the Saints long before Enoch and Noah are said to walk with God they seemed to live no other life but that of God of the knowledge of God the love of God delight in God all their thoughts all their affections were placed upon God and Heaven their whole life was nothing else but an acquainting with God a conversing in Heaven Moses in all he did had an eye to the recompense of the reward David saith He was as a Pelican in the wilderness and an Owl in the desart that he watched and was as a Sparrow alone upon the house top (q) Heb. 11.26 which though some understand of Christ who in his birth was as an Owl in the desart shut out from the company of men and born amongst brute beasts at his death like the Pelican feeding his Church with his own blood in his resurrection and ascension like the Sparrow flying to Heaven like the Sparrow to her hill yet it seemeth more properly to refer to David himself and though I apprehend it is plainly meant of a forced solitude by reason of Saul's persecution yet there are who understand it of a voluntary retirement that David like these solitary creatures frequently withdrew himself from other company and other occasions that he might with more freedom be taken up with the contemplation of God and heavenly things but though this be not the meaning of that place yet it is but what is consonant to David's practice whose affections were taken up with Heaven his soul fainted for Gods salvation his eyes failed for it he hoped for it he longed after it (r) Psal 119.81 123 166 174. with this he comforts himself In thy presence is fulness of joy at thy right hand are pleasures for evermore (s) Psal 16.11 And As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (t) Psal 17.15 Those Worthies mentioned Heb. 11. are said to look for a City that hath foundations v. 10. to live as Pilgrims and strangers on earth v 13. to desire a better Country that is a heavenly v. 16. The primitive Christians lived like men of another world â—â—egory Nyssen saith that they stood tiptoes upon the earth (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon the earth but by the slender threed of natural necessity desiring to have as little to do here as might be Nay if possible to have nothing to do below it was their custom in their Congregations when they had finished their services to raise up their feet from the earth towarâ— Heaven we lift up our feet saith Clem. Alexaâ—drinus they were so much in Heaven that they desired if possible to have their bodies there beforâ— their time they were as the same Father expressetâ— it divorced and sequestred from all earthly interests (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were like the Cart-wheel it is Hilaries comparâ—son that stands upon the earth but by a little poinâ— the far greater part being above the earth like thaâ— bird which for her beauty and nobleness they câ—â— the Bird of Paradise that never comes on the earth but liveth wholly in the air upon which she feedeth when she is forced to light to un-weary her self shâ— lights upon the tops of the highest trees where shâ— is still in the air the place of her delight I mighâ— to these add Paul the Hermit Anthony Arsenius anâ— others who withdrew themselves from the world devoted themselves to a solitary life that they mighâ— better converse in Heaven Wherefore seeing we are coâ—passed about with so great a cloud of witnesses let us follow their example let the same mind be in us that 〈◊〉 in them let us with our Apostle look not to things seeâ— but things not seen the things seen being temporal but thâ— things not seen Eternal 3. A third consideration to provoke to this may bâ— taken from our selves the frame of our bodies minds 〈◊〉 of this whereas other creatures have their bodie bowed towards earth man is made with a body erected toward heaven as in the order of Creation God hath placed heaven above us and the earth under us so he hath placed our heart and head abouâ— to be fixed upon Heaven our feet below by them to trample upon the earth if we view the several parts of the body they seem to teach us this To begiâ— with the feet Ambrose well observeth that God hath not given us four feet as to the beasts that are wholly conversant on earth but only two as the Birds which are often soaring toward heaven Pass we on to the knees The great commerce a Christian hath with heaven is the duty of Prayer and the knees by reason of their bowing posture seem to be intended for this chiefly I bow my knees to the father of our Lord Jesus Christ saith the Apostle (x) Phil. 3.14 We read of the Apostle James Thrasilla Gorgonia and some others whose knees were like Camels knees hard and bereft of feeling through their long and often kneeling in prayer Some of the Ancients speak highly of this bowing of the knee (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius calleth it a posture proper to the Christians (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we look from the knees to the Hands they are not only of special service to the body but to the soul likewise for which cause some have called them the Hand-maids of the soul I will saith the Apostle that â—men pray every where lifting up holy hands (a) 1 Tim. 2.8 Solomon in that excellent prayer spread forth his hands towards Heaven (b) 1 Kings 8.22 Constantine had his Image engraven on his Coyn with his hands joyned together and lift up towards Heaven and upon several Gates of his Palace he was drawn in an upright posture praying and lifting up his hands towards Heaven (c) Os homini sublime dedit coelumque tueri jussit If we go upwards to the face God hath made the face to look upward to Heaven Solomon finds the Sun Moon and Stars in the Head of man (d) Eccles 12.2 at least according to the Chaldee
paraphrase which refers it to the face and eyes Before the Beauty and glory of thy face be changed and the light of thine eyes be darkened and the apples of thine eyes the stars of thy countenance be extinguished for as the whole face so the eyes are given us for this end Anatomists observâ— that whereas other creatures have only four muscâ— to their eyes whereby they look forward and dowâ—ward and on both sides man only hath a fifth bâ— which he is able to look up to Heaven Look inward to the Heart that is an inverted Pâ—ramid or like a Vial that is narrow and contractâ— in that part toward Heaven but above all the sâ—â— was purposely given us for this end we can no waâ— think that God hath given us these immortal souls be only conversant about perishing things these spirâ—tual souls to be taken up with secular affairs the souls which are heavenly substances to be wholly eâ—ployed about earthly objects How absurd is it 〈◊〉 think that God should so curiously fashion a body iâ— the lower parts of the earth and breathe into it aâ— immortal soul created after his own Image made iâ— the same mould with the blessed Angels capable 〈◊〉 eternal happiness and then should send into thâ— world this Epitome of the whole Creation only tâ— eat drink and sleep or only to buy and sell anâ— traffique in the world the beasts that have hâ— sensitive souls can do all this and much more as weâ— as we they know when they are ill what herbs tâ— have recourse to for the recovery of their health anâ— some think the practice of Physick hath been mucâ— improved by observations taken from the creatures they know how to dig their holes and make theiâ— nests to secure themselves against the injuries of thâ— weather when the place of their abode groweth incommodious they can shift into a warmer Climate The Stork in the Heaven knoweth her appointeâ— time and the Turtle and Crane and Swallow (f) Jer. 8.7 they know how to provide against a time of want The Anâ— provideth her meat in summer (g) Prov. 6.8 they are so wise as tâ— prevent a danger before them surely in vain is the snare laid in the sight of any Bird (h) Prov. 1.17 they have skill â—o provide a shelter against a time of danger the wild Beasts have their Dens the Stags their Thicket â—he Hares their Covert the Wasps their Cells the Bees â—heir Hives the Doves their Windows the Foxes their Holes the Birds of the air their Nests the Conies their Burrows the Goats their Hills in a word those things that most men busie themselves about the creaâ—ures can do as well if not better than we some are stronger some swifter some quicker sighted some â—etter scented in all these one creature or other excelâ—eth man and can we think that God hath given us these intellectual immortal soules only to do what brute creatures can do as well if not in a better manner than we Can we Imagine that these Heaven-born souls should be bestowed upon us for no higher end Certainly there is nothing short of Heaven and things eternal that will bear any proportion with the excellency of these souls wherewith God hath entrusted us saith Seneca What a contempâ—ible thing is man if he doth not look higher than these â—emporal things Chrysostome will scarce allow such to be reasonable Creatures whose souls so far forget their heavenly extraction it is infinitely below the dignity of the soul to espouse earthly interests A spirit hath not flesh and bones saith our Saviour neither should it debase it self to such things as are only suitable to bodies of flesh What Father is there who if his Son ask bread will he give him a stone We should much less deal thus with our souls to put them off with a stone with things temporal when only the bread of Heaven things eternal can satisfie them 4. The fourth Motive to look to things eternal may be taken from the unspeakable benefits flowing from it 1 It is an excellent preservative from sin Some School-men say that the sight of God in Heaven maketh the Saints impeccable if so it will follow the more men enjoy God and converse in Heaven while they are here the more free they are from sin the times Noah lived in were times of great defection when all flesh had corrupted their ways and the whole earth was filled with violence (k) Gen. 6.9 and it is much for one spark of fire to keep alive in the midst of a Sea of water yet God giveth this testimony of Noah Noah was a just man and perfect in his Generation if you would know what kept him upright in the midst of that wicked and froward Generation it followeth Noah walked with God he that walketh with God and hath his conversation in Heaven feareth nothing but sin and this he feareth more than Hell they say the Ermin is so neat a creature that if she seeth a puddle of dirt on the one hand and a company of dogs on the other she will rather expose her self to be torn in pieces by the dogs than to defile her self by going through the puddle it is so with him that is truly heavenly he had rather endure the worst affliction than willingly defile himself with the least sin nay if he saw Hell on the one hand and sin on the other he would with Chrysostome and Anselme chuse rather Hell than sin he looketh upon sin as the greatest evil and therefore trembles at the first motions of sin dareth not give himself allowance in the least sin bate him those sins of daily incursion which the best cannot avoid he cometh nearest the state of glorified Saints who cannot sin 2. It is a good security against temptations while the Bird is soaring in the air she is out of peril of Gun-shot and free from those snares and Lime-twigs which she is liable to be taken in when she is upon the earth he that looketh to things eternal is not ignorant of Satans devices and surely in vain is the snare laid in the sight of any Bird as an enemy whose plots are discovered is more than half overcome so it is here whereas in the Sea little Fishes are deâ—oured of greater and greater fishes dash themselves â—gainst the Rocks the fish they call the Beholder of â—eaven (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath but one eye which they say is â—lways open and watchful doth hereby discover and â—event the many dangers that are in the Sea this â—â—sh according to the name given to it is a fit Emblem â—f the heavenly-minded Christian who escapeth those â—emptations which prevail upon other men It was â—o strange thing that Archimedes should be knocked â—n the head â—hile he was drawing his Mathematick â—nes and Thales fall into the ditch when he was â—azing on the stars but there is no such danger in 〈◊〉 spiritual looking to things Eternal
last day will make fair pretensions pleading that they had Eaten and Drunken in Christs presence and heard him preach in their streets that they had prophesied cast out Devils in his name yet be excluded The foolish Virgins the young man Demas many others went far and yet failed of the grace of God Luther speaketh of one Arsenius who made a great profession was a man of eminent parts praying discoursing to admiration when this man lay upon his sick-bed his friends that came to visit him expected to hear some great thing from him and told him That sure he could not but enjoy much comfort who had been so eminent for the profession practice of godliness But he answered that he had not that comfort they thought he had that he found it now to be with his soul noâ— according to what man judgeth but according to the judgment God passed upon him and God said he judgeth righteous judgment Many the like instances might be given and When vve hear of the ship-vvrack of so many goodly Vessels of the fall oâ— so many bright shining Stars had vve not need vvorâ— sure take all possible care that vve do not miscarry in like manner Upon this ground our Saviour exhorts Strive to enter in at the strait gate for many will seek to enter in shall not he able (vv) Luke 13.24 And the Apost (x) Heb. 4.1 Let us therefore fear lest a promise being left us of entering into his rest any of you should seem to come short of it 13. It is an infinite mercy that eternal hapiness is yet attainable when by the sin of our first parents we justly forfeited that hapiness to which we are intitled at our first creation God might have dealt with us as he did with the lapsed Angels who had no sooner sinned but were expelled heaven left without possibility of happiness Indeed some School-men other divines give several reasons for this different dispensation of God towards Angels men some thus that there is a time prefixed both to Angels men after which there should be no possibility of altering their estate now as death is the time prefixed to man so the first good or bad deliberate action to the Angels that those that then stood should be confirmed in their happiness but those that fell should be put out of all capacity of being happy Some think it to be the greatness of the Angels sin above that of man they sought to be like God in Omnipotency which is not comunicable to any creature man only in Omniscience â—r the general knowledge of things which they say may be imparted to 〈◊〉 creature as it was to the humane soul of Christ â—ome refer it to the manner of their sinning the Angels fell of themselves having no others to tempt them but man by the suggestion of Satan and it is less to sin when overcome by temptation than to sin voluntarily without any temptation other reasons they give that tho some Angels fell others stood so the vvhole species did not perish vvhere as in Adam all mankind fell so as had not God appointâ—d a Redemption none of the race of mankind could have been saved Again the Angels vvere more glorious creatures living in the presence of God whereas man was made lower than the Angels and was plac'd upon the earth at a greater distance from God and as a Tree that falleth from some high precipice is more battered and broken in the fall than that which falleth from a low place So here by how much saith Austine the Angels were more high in glory by so much was their fall more grevious and irrecoverable and man by how much he was more frail by nature by so much more capable of mercy and pardon Again the knowledge of Angels is intuitive when they take a view of any thing they see it in the causes the effects and all that belongeth to it and so what they do they do with so full a consent of will that they never alter or repent whereas the knowledg of man is discursâ—ve he findeth out one thing by another and one thing after another so that upon further consideration he often repents of what he before did and disliketh what he before approved To this purpose is that distinction amongst the School-men of a three-fold will the will of God that can neither turn nor return thâ— the will of man that may both turn and returâ— that is may alter both before and after Election between these is the will of Angels that may turn baâ—â— not return may alter before Election but not after and because as what else they do so when theâ— sinned they sinned with that full consent of will thaâ— they cannot alter or repent hence they say the sin was unpardonable and their fall beyond all recovery whereas man who sinned not with that full consent of will might after repent of what he did anâ— so be capable of mercy and pardon Others conceive it thus that the Angeâ—s having so great a measure of light d velling in the presence of God anâ— the light of his countenance could not sin by error or misperswasion but out of malice which is the siâ— against the Holy Ghost It is said That the Devil 〈◊〉 bode not in the truth (y) John 3.44 Zanchy and some other think by Truth here is meant the Truth of the Gospel which the Apostate Angels refused to subcribe to they say it is hard to conceive that God should irrecoverably cast off a creature till he hath rejected the help of a Mediatour and they conceive it thus that God should make known to the Angels that they should be confirmed in their happiness by Christ who was in time to take the nature of man and in that nature they must be subject to him they through pride refuse to submit to this order and thus saith Zanchy we may reconcile those different opinions amongst Divines concerning their Sin Some affirming it was pride some envy and malice some Rebellion others Apostacy whereas in this all these meet together in that they took it indignly they could not continue happy without Christ there was their pride in that they envyed this happiness to the humane nature there was their Envy and Malice in that they refused to submit to this order of God there was their Rebellion in that they chose rather to leave there first habitation there was their Apostacy So that upon this account their sin is â—hought to be the sin against the Holy Ghost in reâ—using the help of a Mediator whereas man though â—e sinned against God his Creator yet did not reject â—he help of a Redeemer but relyed upon that proâ—ise The seed of the Woman shall break the Serpents â—ead These several reasons are given why God â—hould cast off the Apostate Angels and yet put man into a possibility of hapiness in which though there be much probability
is no easie thing to out-strive these wrestlings and contendings of Gods Spirit he doth so follow men with the Exhortations Admonitions Counsels of his Word so hedge them in with Mercies on the one hand and Corrections on the other so besiege them by inward Enlightnings Convictions Perswasions Impulses that men shall confess another day that they were forced to strive and strive hard to elude these workings of Gods Spirit but this he will not do always My Spirit shall not always strive with man (i) Gen. 6.3 Oh then take heed of withstanding these strivings of the Spirit Woe be to him that striveth with his Maker (k) Isa 45.9 If all striving with God be woful certainly this is most desperate when he shall strive to do us good and we shall strive to suppress and put off these contendings of the Spirit when he shall strive to save us and we shall strive for our own Damnation wo to him that thus striveth with his Maker if we have hitherto thus striven against God take we heed of striving any longer lest God resolve My Spirit shall not always strive with man for that he is flesh Sometimes the Spirit is said to draw (l) Cant. 1.4 Hos 11.4 There are in Nature four ways by which one thing may be said to draw another by Sympathy so they say the Herb Aproxis through a natural correspondence with the fire though at a distance from it draweth the flame and begins to burn by heat so the Sun draweth up the Vapours by motion so the Horse draweth the Coach and by secret attraction so Amber draweth the Straw and the Loadstone the Iron the blessed Spirit maketh use of all these four ways of attraction he draweth by Sympathy when he worketh in the heart any kind of willingness to yield to his call by heat when he warmeth the heart by good motions by motion when he seeketh to work upon men by the pious examples of other Christians and lastly by secret attraction when in a Dream a Vision of the night or any other secret way he openeth the ears of men and sealeth their instruction that he may withdraw man from his purpose and hide Pride from man (m) Job 33.16 17 29. And as Elihu adds Lo all these things worketh God oftentimes with man These several ways he seeketh to draw him to himself and when the Spirit doth thus we should resolve with the Church Draw me we will run after thee (n) Cant. 1.4 whereas if when the Spirit draws on we draw off when he draws forward toward heaven we dravv backward toward perdition Let us remember that dreadful commination If any man draw back my Soul shall have no pleasure in him (o) Heh 9.38 By all this it appeareth of vvhat grand import it is to observe the motions comply with the workings of the Spirit We read when the Cloud the testimony of Gods presence abode upon the Tabernacle whether it were two days or a month or a year the Children of Israel abode in their Tents and journied not but vvhen the Cloud vvas taken up vvhether it vvas by day or by night they journied (p) Numb 9 17. When the Spirit of God is present vvith us and offereth its assistance novv is our time to set out for heaven vvhereas to neglect this season and to think to do it aftervvard is as if the Mariner should lie still vvhen the Wind is favourable the Ship rigged the Sails spred and all accommodations provided should put forth vvhen he vvere deprived of all these Advantages Or as if the Smith should lay aside the Iron when it is hot and malleable and begin to strike when it is grown cold When David enquired of God whether he should go out against the Philistines he had this Answer from God When thou hearest the sound of a Going in the tops of the Mulberry-trees then thou shalt bestir thy self for then shall the Lord go out before thee (q) 2 Cor. 5.24 When we hear as it were a voice within us exciting us to this work we should then set upon it that being the time when the holy Spirit goeth before us 5. We should conscionably perform those Duties which God hath appointed as means and helps to obtain Eternal happiness As 1. We should be much in Prayer David saith For my love they are mine Adversaries but I give my self to Prayer (r) Ps 190.4 it is in the Original but I prayer the words give my self unto as in our Translation are added for explanation as the different Character sheweth David speaketh as if he were composed and made up of Prayer and therefore no wonder that David assureth himself of Heaven As for me I will behold thy face in Righteousness it being impossible that a Son of so many prayers should perish He that calleth upon the Name of the Lord shall be saved is in three several places Recorded in Scripture 2. We should be swift to hear Hear and your soul shall live (s) Isa 55.3 It was by the Ear by our first Parents listning to Satan that we lost that hapiness we were entitled to by our first Creation and in Nature the same thing that giveth the wound doth sometime afford the Cure So God hath ordered that by the Ear by hearing the Word we may obtain happiness Excellent is that passage of Chrysostome If you step into Courts of Judicature what pleading and wrangling shall you hear If into the Market-place there is little to be seen but buying and selling and lying and cheating if into Private Families nothing but working and toiling for the World if into Princes Courts (s) Isa 55.3 all the Discourse is about Honours and worldly greatness but nothing that is Spiritual (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce a word of God and Heaven But go now into the House of God and there you shall be sure to hear something of Heaven and Heavenly things of the blessedness of separate Soul of such things as neither the eye hath seen nor the ear heard (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we should therefore diligently wait at Wisdoms doors and attend at the posts of her Gates 3. We should be much in thanksgiving God promiseth I will give thee the opening of the mouth in the midst of them (w) Ezek 29.21 he would give them deliverance in such manner that Ezekiel and the rest of the Faithful might with freedom and open mouth praise the Lord in the Assemblies This opening of the mouth in praise which justly belongs to God for whom praise waiteth in Sion and is imperfectly done by Believers on Earth is perfectly and abundantly practised by the Saints in Heaven the high praises of God are in their mouths it is the great work of those Heavenly Inhabitants as therefore wicked men accustom themselves to swearing and cursing as practising that on Earth they are like to do in Hell So the Saints
calleth the substance of things hoped for the evidence of things not seen (t) Heb. 11.1 though we must distinguish between faith of Adherence and Faith of Evidence between the first Act of Faith whereby we believe and the second Act or as some call it an act flowing from faith (u) Actus a fide emanans between the work of Faith which is Believing and the fruit of Faith which is Assurance A Christian may have faith in the Seed and not in the Harvest the fire of Faith may warm his heart yet not flame forth in Assurance he may have the direct act of Faith both a Negative exclusive act whereby he renounceth all other ways and means of Salvation a Positive exclusive act whereby he rests wholly upon Christ for Eternal life yet not have the Reflex act whereby he knoweth that he believeth and that Salvation belongeth to him yet where Faith is called a Believing to Salvation (w) Heb 10.39 and Salvation is said to be the end of Faith (x) 1 Pet. 1.9 4. Love The joys of Heaven are said to be prepared God for those that love him (y) 1 Cor. 2.9 Ambrose in his Funeral Oration for Theodosius describing his religious death brings in the Angels Arch-angels hovering about his departing Soul to carry it to Heaven And asking him what Grace it was he here practised on earth that gave him so ready an admittance into Heaven He replyed I have loved I have loved Love is as strong as Death the coals thereof are coals of fire which hath a most vehement Flame z In the flames of this fire it is that the devout Soul ascends to Heaven as the Angel once in the flame of Manaoh's sacrifice 5. Humility As the Philosopher being asked What is the first thing required in an Orator answered Pronunciation what was the second what the third answered still Pronunciation Pronunciation So saith Austin Iâ— I where asked what is the readiest way to attain Truth and so Happiness I would answer The first the second and the third thing is Humility Humility as often as I were asked I would say Humility Humility doth not only entitle to Happiness but to the the highest degree of Happiness Whosoever shall humble himselfe as this little child the same is the greatest in the Kingdom of Heaven (a) Cant. 8.6 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowls they call Polysurchoi which though they have wings like other Fowls to fly with yet they have such heavy ponderous bodies that they seldome flye higher than the stub of some Tree but live most-what like beasts upon the earth worldly-minded men like these Fowles who though they have intelectual immortal fouls by which they should have converse in Heaven yet they are so eaten up with the world that they have no time and less mind to look after Heaven Chrysostome observeth that other beasts thougâ— they are made so as they look down to the earth yeâ— sometimes especially in their extremity they lift up their heads towards Heaven only the Camel is so depressed with the bunch of flesh upon his back that he is alwayes poring upon the earth and is never observed to look up toward Heaven To other beasts he compareth other sorts of sinners who though great strangers to Heaven yet sometimes have some thoughts of God and Heaven only the covetous worldling like the Camel is bowed down to the earth that he liveth as if there were neither a God to be served not a Heaven to be looked after this sin therefore we must in a special manner take heed of it is not more impossible for the same eye at the same instant to look downward toward the Earth and upward toward Heaven than to have the hearts both upon the World and Heaven if we desire and hope for Heaven we must be Crucified to the world must set our affections on things above not on things on the Earth we must never expect Heaven when we die if we be strangers to Heaven while we live In Physical transmutations the form is introduced in an instant but there are some antecedent qualities some previous dispositions that preparethe body for that change though the soul in the instant of death quits Earth and mounts up to Heaven yet it must be prepared for Heaven by conversing there before-hand such as novv live strangers to Heaven shall never intermeddle vvith those joyes b 7. To these vve must add the grace of perseverance some have seemed to begin well yet ended miserably others have begun ill but ended happily perseverance is all in all other graces run the race but only perseverance receiveth the Crovvn Be thou faithful unto death and I will give thee a Crown of life (c) Rev. 2.10 Solomon saith better is the end of a thing than the beginning thereof (d) Eccles 7 8. The grace of the Comedy lyeth chiefly in the last Scene it is the evening that Crovvneth the day Seneca saith the last day judgeth all the precedent happy are they whose last dayes are the 〈◊〉 dayes vvhose works are more at last than at fiâ— vvheras vvhen men seem to begin vvell and aftâ—â—vvard turn from the holy Commandment it had 〈◊〉 better for them never to have known the way of Righteâ—â—â—ss (s) 2 Pet. 2.21 Among other Prodigies vvhich vvere 〈◊〉 bout the time Julian came unto the Empire tâ— vvas one after a plentiful Vintage there vvere wâ— grapes appeared upon their Vines vvith vvhich maâ— Wise men vvere much affected looking upon it 〈◊〉 ominous When men seem to abound in the fruits 〈◊〉 Righteousness and aftervvard bring forth the wâ— grapes of sin and disobedience it is a sad Prognostiâ—â—â—â— of their eternal ruine as the falling of the leaâ— is the forerunner of vvinter so the falling away men in this life presageth that winter of 〈◊〉 wrath vvhen the storms and tempests of Divâ— vengence shall for ever beat upon them haviâ— then put our hand to the Plow vve must taâ— heed of looking back again the promise of eterâ—â—â— happiness is made to such as persevere He thâ— endureth to the end shall be saved (t) Matth. 10.22 FINIS