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
seen 6 Heb. 11.1 And that these are meant by things seen and not seen the Apostle secondly further explaineth in the following words the things that are seen are temporal but the things which are not seen are eternal which are not onely exegetical explaining what is meant by things seen and not seen but as the word for implies contain the reason why they aimed at one and not the other the things that are seen are temporal all the visible things of this life whether prosperous as health liberty riches honour and the like or adverse as sickness poverty persecution death they are for a while (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a short season so the word is else-where rendred (w) Mat. 13.21 Heb. 11.35 therfore saith the Apostle we look not at them we make them not our aim we trouble not our selves much about them they are things of a higher nature we look at such as neither eye hath seen nor ear heard of and these are such as are durable the things which are not seen are eternal And here there are two things I shall speak to 1. That the things not seen the things of another life are eternal Or thus that the condition of man after this life is an eternal condition 2. That That which puts the weight upon things not seen and rendereth them proper Objects of a Christians aim and choice is because they are eternal I shall speak to these distinctly in the Doctrinal part and then joyn them together in the Application CHAP. I. Of Eternal Invisible things the first Argument from God I begin with the first 1. THat the vnseen things of another life are Eternal the condition of man after this life is an eternal condition After a few daies are spent we must all enter upon that long day that hath no evening that infinite duration that hath no end that unlimited Eternity which alwaies hath been and is and shall be the same for ever and ever when man dyes he goeth to his long home (x) Eccles 12.5 the body goeth to the Grave which the Scripture calls its house or home the Grave is my house (y) Job 17.13 All the Kings of the Nations lye every one in his own house (z) Isa 14.18 and this is a long home being to lye there till the Heavens be no more (a) Job 14.12 and Solomon saith of these daies of darkness in the Grave that they are many (b) Eccles 11.8 But the soul goeth to a longer home the home of Eternity as the Septuagint reads it believers go to their home their Country their Fathers house Wicked men go to their home their own place as it was said of Judas (c) Acts 1.25 both Saints and Sinners when they go hence enter upon a new but never ending condition whether Death lands them upon the desired haven of rest and happiness or casts them upon the black shore of misery and torment whether they be received into Heaven or doomed to Hell whether they rise to the resurrection of Life or the resurrection of Condemnation they are equally put into an endless everlasting condition the one riseth to everlasting life the other to shame and everlasting contempt (d) Dan. 12.2 The latter go away into everlasting punishment the other into life eternal (e) Mat. 25. last The truth of this I shall demonstrate from these following Arguments 1. From God it is true God enjoys all happiness in himself and can receive no addition thereunto from the creature all his happiness is in himself in the injoymeut of himself in the contemplation of his own perfection he was as happy before Heaven or Earth Angels or Men were made as he is now and would be so were all creatures reduced to their first nothing as Seneca divinely if the world were consumed all the Angels annihilated and nature cease to be yet being left to himself he enjoyeth all in himself but though he be in himself God over all blessed for ever yet it pleased God for the manifesting the Glory of his Attributes to make a world of Creatures and among others Angels and Men upon whom he imprinted some more conspicuous Characters and Draughts of his own Perfections and among others made them partakers of his own Immortality that upon them he might manifest the Glory either of his Mercy or his Wrath. What if God willing to shew his wrath and make his power known indured with much long-suffering the vessels of wrath fitted to destruction and that he might make known the glory of his mercy on the vessels of mercy which he had before prepared unto glory * Rom. 9.22 23. To this purpose though he made both righteous yet he left both to the freedom of their own will that if they did well they might do it out of choice and good-will not of necessity if they did ill it should be by their own default And though God was no ways the cause of eithers sin nor ordained either to punishment without reference to their sin yet he foresaw they would abuse their free-will by sinning against him and by sin make themselves obnoxious to his wrath and accordingly ordained that those Angels that stood and those of Mankind that after their Fall would accept of a Mediator should live eternally with himself in Glory and Happiness On the other side that those of the Angels who left their first habitation and those of the Sons of men who rejected the help of a Mediator should for ever feel the weight of his displeasure So that to deny the eternal condition of Man after this Life is quite repugnant to that great Design of God whereby he appointed both Angels and Men to be for ever either the perpetual Objects of his Free-grace or the everlasting Monuments of his justly deserved Wrath. But to improve this Meditation a little further We read of worlds in Scripture by which he made the worlds 1 Heb. 1.2 By faith we understand that the worlds were made by the word of God 2 Heb. 11.3 Though some think it is spoken in the plural Number after the Jewish mode who used to mention a three-fold an inferior a middle and a superiour World as Camero observeth and others conceive that by Worlds may be meant the Age or World of the Jewish Church under the Law and the Christian Church in the times of the Gospel called the World to come 3 Heb. 2.5 yet I see no cause why by Worlds we may not understand the present World 4 Tit. 2.12 and the future World or as they are distinguished 5 Mat. 12.32 this world and the world to come this World is but of short continuance The fashion of this world passeth away 6 1 Cor. 7.31 the World to come is a World without end this World is like a Comet that blazeth for a time and then disappeareth the World to come is as a Fixed Star or
uttermost farthing And as there is an infiniteness so there is an eternity in Sin not onely an objective eternity as being committed against the eternal God and consequently demeriting an eternal punishment but there is in a sort a further eternity in sin Gregory saith there is an infinite eternal malice in sin so as if wicked men should live eternally they would sin eternally and it is but just that they should never want punishment who if they had been suffered would never have wanted sin That wicked men do not sin eternally is only because they are hindred by Death should they live for ever they would sin for ever What Luther in humility spake of himself I have no other name than Sinner Sinner is my name Sinner is my firname this is the name by which I shall be always known I have sinned I do sin I shall sin in infinitum may be more justly spoken of obdurate sinners whose hearts are fully set in them to do evil Let none think if wicked men were suffered to live longer they would bethink themselves and break off their sins by repentance the men of the Old World lived many of them eight or nine hundred years yet they were so far from repentance that as the Father saith they made no other use of that space given them for repentance than to patronize their wickedness and impiety The like would be done by other wicked men if they might live as long or a far longer time and in evil as well as good God looketh more at the Will than at the Deed. What lets us saith Seneca to call Lucius Scilla Tyrant though he gave over killing when he had no more enemies to kill And what lets him to be a sinner still who leaveth not sin till sin leave him He that doth not sin because he cannot doth sin although he doth not that he doth not sin eternally is onely because he is prevented by death A Postiller sets it out by this Comparison A company of Gamesters who are resolvedly set down to play when their candle is burnt out that they have no longer light are forced to give over whereas if their light had lasted they would have plaid longer till perhaps sâ—me had lost all their money So it is with wicked men in regard of sin Yet further beside this potential Eternity in sin whereby men would sin always if they might live alwaies there is a further an Actual eternity in mens sins though Death puts an end to mens lives yet not to their sins Hell is as full of sin as it is of punishment Though the School-men determine that after this life men are capable neither of merit nor demerit and therefore by their sins do not incur a greater measure of punishment yet they grant that they sin still though when the creature is actually under the sentence of Condemnation the Law ceaseth as to any further punishment yet there is an obligation to the precept of the Law still though man be bound only to the curse of the Law as he is a sinner yet he is bound to the precept of the Law as he is a creature so that though the demerit of sin ceaseth after death yet the nature of sin remaineth though by sinning they do not incur a higher and greater degree of punishment yet as they continue sinning so it is just with God there should be a continuation of the punishment already inflicted 3. A third Argument may be taken from what the Scripture speaketh of the happiness in Heaven and the torment in Hell both which are described to be incomparably and unconceivably great In Heaven there is fulness of happiness In thy presence is fulness of joy (u) Psal 16.11 though it be not a redundant overflowing fulness as Christs is of whose fulness we receive as well happiness for happiness as grace for grace yet it is the highest fulness the creature is capable of being not only a fitting congruous fulness as we say a house well stored is full of houshold-stuff such a fulness as the Saints partake of in this life But an equal fulness as when a vessel is full of water that nothing can be added to it and so full it can scarce properly be said to be if it were fading and therefore the Psalmist having said in thy presence is fulness of joy he adds and at thy right hand there are pleasures for evermore Again it is described to be a perfect happiness we read of the Spirits of just men made perfect (z) Heb. 12.23 perfect in happiness as well as holiness which perfection excludes all imperfection When that which is perfect is come that which is in part shall be done away (a) 1 Cor. 13.10 Though the Saints in heaven have a Negative imperfection because there are some perfections in God which being incommunicable they are not capable of yet they have no Privative imperfection they want nothing which may conduce to their happiness in their kind whereas if their happiness were not eternal there were something nay the chief thing wanting to the perfection of it The Apostle in the verse before the Text calleth it a far more exceeding weight of glory The Arabick Version renders it It worketh for us a weight of glory in the most eminent and largest degree and measure The Siriack reads it An infinite glory Haymo A greatness of Glory beyond all boâ—nds and measure yet none of these reach the height of the Apostles Rhetorick (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither is any translation able to express it now thus it could not be unless it were eternal therefore that is put into the scale to make up the weight a far more exceeding and eternal weight of glory Again it is described to be a satisfying happiness I shall be satisfied when I awake with thy likeness (d) Psal 17.15 They shall be abundantly satisfied with the fatness of thy house (e) Psal 36 8. but satisfie it could not unless it were eternal there is as in every creature so in man especially a twofold desire a desire of Perfection and a desiâ—â— of Perpetuity a desire to advance his Being to the highest degree of Perfection and happiness he is capable or â—â—d a desire to perpetuate this happiness And 〈◊〉 impossible he should receive full content till beâ—â— these desires are satisfied though in Heaven thâ— Saints have a present freedom from all the evâ—l that can possibly fall within the compass of their feaâ—s and an actual enjoyment of all the good that can fall within the compass of their hopes yet if they had no assurance of the perpetuity of this they must needs be restless and unsatisfied Yet further the greatness and perfection of this happiness must necessarily exclude all such things as are inimical to it I shall name only two Fear Perfect love casteth out fear (f) 1 John 4.18 and Sorrow They shall obtain joy and gladness and sorrow and
and union All these resemblances shew what unspeakable joy and delight the Saints shall have in their enjoyment of God but that which will make their joy most full will be the eternity of it therefore these two are joyned together In thy presence is fulness of joy and at thy right hand are pleasures for evermore [x] Psal 16. last this joy these pleasures will hold parallel with eternity and last as long as God himself Everlasting joy shall be upon their heads [y] Isa 35. Your heart shall rejoyce and your joy no man taketh from you [z] Joh. 16.22 4. To these three ways of Injoying God I shall add a fourth thing praising God which must necessarily result from all these It being impossible but they who see God in his infinite beauty sweetness and other perfections must needs love him and rejoyce in him and break forth into his praises It is a Tradition of some of the Jewish Rabbins that when God had finished the work of Creating the World he demanded of the Angels then in glory with him what they thought of that work And one of them after he had highly praised that goodly workmanship yet desired that one thing might be added to set a seal upon the rest Being demanded wha◠that was Answered To have a powerful harmonious voice Created which being mounted upon the Chariot of the Air and carried upon the wings o◠the Wind might continually sound forth the Praises of God for that incomparable work Could w◠suppose their Fantasie to be a Verity it had been a motion not unbeseeming an Angelical Spirit and i◠God might be thought so worthy of praise for the work of Creation how much more for that grea◠work of Glorification And this is indeed the grea◠work of those heavenly Inhabitants In that Templ◠doth every man speak of his honour and in thi◠consists much of their happiness It would indeed be a blessed thing but to hear the Hallelujahs and Triumphant Songs of those Heavenly inhabitants If a man could but a while lay his ear to Heaven and hear that ravishing Musick which for its loud sounding is compared to the voice of many waters and the voice of thunder (a) Rev. 14.2 and for its sweetness and deliciousness in the same verse compared to the voice of Harpers Harping with their Harps I may apply that Blessed is the People that know the joyful sound they shall walk Oh Lord in the light of thy Countenance in thy name shall they rejoyce all the day (b) Psal 89.15 16. But Oh◠how much more blessed to bear a part in those Heavenly Songs and Benedictions to stand continually before the Throne of God singing Blessing and honour and praise to him that sitteth on the Throne and to the Lamb but that which chiefly maketh it so blessed and desirable a thing is because this blessing and praising God is not only for a time but for ever and ever Blessed are they that dwell in thy house they will be still praising thee (c) Psal 84.4 The Septuagint read it they will praise thee for ever and ever (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so both the Arabick and Aethiopick Versions Plato affirmeth that upon every one of the Heavens is placed a sweet singing Syren Carolling out a most pleasant and harmonious Song which being eight in number according to their supposed number of the Heavens do make an excellent song consisting of eight parts Macrobius saith that this Syrens song is a Psalm composed in the praise of God affirming that the word Syren signifieth a finger to God Others affirm that without any such help of Syrens the Heavens themselves make a most sweet harmony by their proper motions It was not only the opinon of Pythagoras and some other Philosophers but of divers learned Christians as Bede Beetius but especially Anselme Some of them contend that it is a thing unlikely that such a vast Fabrick should be whirled about with so swift a motion without noise and if there be any noise it must be rather like the sound of sweet musick than harsh and confused like the creeking of a Cart Might we suppose all this to be as they have conceited this would last no longer than the Heavens themselves and the time is coming when these Heavens shall be no more (e) Job 14.12 but when the Heavens shall be dissolved and this supposed Harmony cease there will not be an end of the praises of the Saints they will be still praising God even for ever and ever as God deserveth an eternity of praises so he hath given them an eternity to praise him in And from one Sabbath to another shall all flesh come to worship before God (f) Isa 66.23 from eternity to eternity they shall be sounding forth the praises of the great Creator Besides this essential happiness consisting in the enjoyment of God there is as they call it an accidental happiness consisting in the enjoyment of those glorious things created by God to make his people happy of which the Apostle speaketh (i) 1 Cor. 2.9 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 Now whereas this is in Scripture set forth by several expressions and comparisons you shall find they have all the Epithet or Addition of Eternal or everlasting as If it be called a Kingdom an (k) Mat. 5.3 Luke 12.32 Everlasting Kingdom (l) 2 Pet. 1.11 if a Crown that Crown is said to be incorruptible not to fade away (m) 2 Tim. 4.8 Jam. 1.12 1 Cor. 9.25 1 Pet. 5.4 If it be called Glory it is an eternal Glory (n) Rom. 5.2 1 Pet. 5.10 an eternal weight of glory Is it called an Inheritance it is an eternal Inheritance (o) 2 Cor. 4.17 Acts 20.32 Heb. 11.15 an Inheritance incorruptible undefiled that fadeth not away (p) 1 Pet. 1.4 Rom. 1.16 2 Tim. 2.10 Is it called Salvation it is an eternal Salvation (q) Heb. 5.9 Is it sometimes called life it is elsewhere said to be eternal (r) Mat. 18. If joy it is an everlasting Joy (s) Mat. 25.23 Ja. 35.10 If a House it is an House eternal in the Heavens (t) John 14.2 2 Cor. 5.1 If a Habitation it is an everlasting Habitation (u) Deut. 26.15 Luke 16.9 But not to enlarge further these and whatsoever other expressions the Scripture maketh Use of to set forth the Saints happiness have if not in the same yet in some other place the Addition of Eternal 2. Neither is the Scripture less copious in setting forth the eternity of the sufferings in Hell it would be too long to insist upon those several Texts which Eminently proclaim and ring the doleful knell of the everlasting miseries of damned Souls only you may observe in the several titles and expressions by which they are set forth this
wide and large entrance into Heaven but if we mis-spend this term it is so a forbearing that it is also an augmentation of our punishment the longer we live the more wrath do we treasure up Gods wrath is like a great bell that is long in raising but being up it gives a dreadful sound The Heathen Poet could say Gods Mill is not presently going but when it goeth it grinds all to dust and pouder (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we ravel out this time in idleness and vanity it would have been better for us we had never had it better if we had been sent to Hell as soon as ever we beheld the light of Heaven Infinitely therefore doth it concern us to improve this time to the end it is given us to agree with our adversary quickly while we are in the way lest he deliver us to the judge and we be cast into Prison to lie there till we have paid the uttermost farthing in the ordinary passages of our lives we do more or less esteem of time as the business that depends upon it is of more or less consequence When we are cast into straits of time and have some business of great concernment which must be done in that time or not done at all in this case we account every minut precious and had rather lose a whole day at another time than an hour now thus this present time being given us to make provision for Eternity every parcel of time is as much worth as Heaven is worth and Eternity is worth some one hour of time in regard of the concernment of it may be as much and much more than all that eternity of duration which we are to enter upon after this life one hour rightly improved may procure more favour from God and more mercy to our souls than we can ever hope to attain during that infinite duration that doth await us one sigh flowing from a broken heart one penitent tear falling from the eye may through mercy prevail to discharge that great debt of sin which all the flames in Hell cannot expiate to all eternity How strongly then should that foundation be laid that hath such a building as Eternity to be built upon it How carefully should that anchor be cast that is entrusted with a vessel so richly laden as our everlasting condition Bellarmine telleth of an Vniversity where those who were to proceed Doctors had certain hard questions given them to resolve and four and twenty hours allowed them to study for their answer and according to the resolution they gave they were either to receive their degree with honour and applause or to be sent away with shame and those probationers aâ— he observeth would for that time sequester themselves from company shut up themselves in their study scarce allowing themselves time to eat or sleep spending the whole time in studying to resolve thosâ— questions The time we here spend whether longer or shorter is given us by God to provide for our everlasting condition and seeing upon the improvemenâ— of this time dependeth an eternity either of bliss oâ— woe what manner of persons ought we to be how careful to pass the time of our sojourning here Suppose a man by some misdemeanour had forfeited hiâ— estate and life and that upon much intercession hiâ— Prince should cause an hour-glass to be turned anâ— set him some work to do telling him if he spent thaâ— hour well he should not only be freed from death but should be advanced to some great preferment â— he loitered away that time he should be put to eâ—quisite tortures it is not to be doubted but such aâ— one would improve that hour to the uttermost of hâ— power an hour is not so little to a mans whole life aâ— this life is to eternity yet upon the spending of this dependeth our everlasting weal or woe eternal life is now either gotten or for ever lost and if this were seriously considered it would be a forcible motive to make us walk circumspectly not as fools but as wise redeeming the time though time it self last not yet whatsoeveâ— is everlasting dependeth upon it and therefore shoulâ— be carefully improved to the best advantage CHAP. XI An Exhortation to look on Eternal things by our Meditations Expressions Affections of Desire Hope Love Delight and Endeavours 3. BE Exhâ—rted to look to the things that are Eternal this is that the Text speaks to while we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal and being the duty of the Text I shall the more enlarge in speaking to it it is chiefly meant of the Eternal happiness in Heaven as appeareth by the words before our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory To that therefore I shall chiefly speak and there are two things I shall do if God permit First shew what is meant by looking to things eternal or how we are to look to them and then lay down some quickning motives to engage us to it take the first in these particulars 1. We should look to them in our thoughts and make these unseen eternal things the continual subject of our meditations it should be our morning thoughts our evening thoughts our night thoughts our solitary thoughts when we are alone indeed our continual thoughts what shall become of us to eternity they say at the consecration of a Pope amongst other ceremonies a Herald proclaims these words before him Have in thy mind the years of Eternity Think of eternity was the Motto of Meursius a learned man (a) aeternitatem cogita and hath been of many others some writing it in their Books some upon the wall of their closet some upon some door in their house that they might upon all occasions be minded of it neither is there any thing that doth more deservedly challenge our more serious meditations we should every day set some time aside to retire into some secret place such as Isaac's fields oâ— Davids Closet or Cornelius his Leads and there to think of our eternal condition Thus it was with David or whoever was the Penman of the 77 Psalm ver 5. I have considered the days of old the years of ancient times it is in the Original the years of Ages and so the vulgar Translation readeth it I had the years of Eternity in my mind and to the same purpose both the Syriack and Aethiopick Versions and it seems he was so taken up with these thoughts that he could not sleep in the verse before Thou holdest mine eyes waking in the Original Thou hast held the watchings of mine eyes or as the vulgar Mine eyes have prevented the night watches It is said of an eminently religeous Minister (b) Mr. Ward that being at dinner with some company he sate
26. He maketh as little of the pleasures He chose rather to suffer affliction with the People of God that to enjoy the pleasures of sin for a season neither could the riches tempt him he esteemed the reproach of Christ greater riches than the treasures of Egypt such a low esteem would we have of the best things this world affordeth if we looked as we should to things Eternal we have seen them we have tasted them we have loathed them saith Bernard speaking of wordly things the Dagon of all sublunary excellencies would fall to the ground before the thoughts of Eternal happiness 2. It would moderate our desires after these things they are for a Season for a Short time (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there â—s nothing of any great importance that is but of short â—ontinuance whether we have more or less it is not much material the great thing is What shall be our Eâ—ernal condition We read of some Hermites who were very careful of their Sepulchres but took little care of their houses being demanded the Reason they said they should dwell but a little while in their houses but should lye a long time in their Sepulchres our abode here is but for a short time if we have bread â—o eat and apparel to put on enough to serve us to our journeys end what should we do with more When a man cometh to an Inn where he is to stay â—ut a night or two though he hath not accommodaâ—ions according to his mind you would think it were 〈◊〉 great weakness if he should send for an Vpholster â—o alter his bed a Glasier to mend the window a â—arpenter and a Mason to rectifie what he thinks amiss â—f he be but one degree above a fool he will for so â—hort a time be content with such things as he findâ—th Mariners who intend for a near Haven will not â—hake so large provision as those who take a long voyâ—ge and if our stay here be so short as Constantine told Ablavius why so much sweat and travel what mean â—ur foolish hearts to be so solicitous about those things â—o which ere long we must bid an everlasting farewell Were our minds intent upon our Eternal condition â—e would for these things referr our selves to God â—s willing to have what God seeth best for us A â—ighteous woman being sick was asked by her friends â—hether she were more willing to live or dye she â—nswered what God pleaseth but saith one if God should refer it to you which would you chuse truly saith she If God should refer it to me I would refer it to him again what she did in regard of life we would do in regard of all the enjoyments of this life we would leave them to be scrambled for by those who so much admire them and think it enough that we have Heaven for our portion 3. It would moderate our delight in them he who breaths after things Eternal will be little delighted with things transitory Some say after Lazarus was raised from the dead he was never seen to smile or to take any content here After Paul was wrapt up into the third Heaven he lived like a man of another world the world was crucified to him and he to the world the world and he lay like two dead bodies one by another as Chrysostome descants upon it having little affection one to another It is said of the Sisters of Theodosius that when other Ladies were at their re reations they retired themselves that they might converse with God and Heaven and Theodoret testifieth that the thoughts of Heavenly things was the greatest pleasure and recreation to them delight in these will extinguish all other delights as the light of thâ— Sun doth the light of the fire 4. It would moderate our grief both in the waâ—â— and loss of them Ecclesiastical History maketh mention of Anthony and Didimus meeting together Didimus was a man of excellent parts and eminent graces but he wanted his sight Anthony asked him if he were not troubled for his want of sight he confessed he was why saith the other should you be troubled for want of that which Dogs and Flies have and not rather be Thankful that you have that which the Angels count their Happiness meaning Grace for a Believer who hath God for his portion and Heaven for his Inheritance to be troubled for want of that which a Dog a Reprobate a Devil may have is as if a favourite fed with viands from the Kings own table should be troubled he had no part of those scraps given to the Dogs or as if a man who were owner of a Mine of Gold should complain he were poor because his money is not in pence and two-pences It was a poor thing in Alexander who was Lord of the goodliest part of the world to be vexed because Ivy would not grow in his Garden at Babylon It is much more unbeseeming a Christian who hath Title to Eternal blessedness to be afflicted for the want of these poor inconsiderable things if we reflect our thoughts upon those glorious things laid up in Heaven we would conclude with David That our Lot is fallen to us in a fair ground and be little troubled for the want of other things and as not for the want so neither for the loss of them The Jews have a saying When a Pagan or Idolater loseth his Father he hath cause to mourn because he hath no Father left but when a Believer loseth his Father he hath cause to be comforted because though his earthly Father be dead he hath a Father in Heaven worldly men vvhen they lose their Estates cry out they are undone and truly you cannot blame them it is all they have as Micah said You have taken away my gods and my Priest and what have I more The loss of twenty or thirty pound is a great loss to a man that hath no more in the World but it is nothing to him that is worth many Thousands Worldly men have their portion in this life if they lose that it is all they have whereas a godly man when these things are taken from him hath reason to comfort himself because he hath treasure laid up in Heaven vvhich no injury of times no malice of men or Devils can deprive him of The believing Hebrews took joyfully the spoyling of their goods knowing that in Heaven they had a better and more enduring substance t Paulinus vvhen the Goths invading the City of Nola plundered his House and took all he had from him cryed out Lord let not the loss of these things disquiet me thou knowest where I have laid up my treasure 5. It would much Sweeten those troubles end sufferings we here meet with this we have laid down in the Text. In the former verses we read of the great sufferings of the Apostles and that that kept them from fainting under these is partly laid down verse 17. These light afflictions cause
for us a far more exceeding and eternal weight of glory And partly in this verse while we look not at things which are seen but at things not seen for the things which are seen are temporal but the things which are not seen are eternal No suffering seemeth great to him who hath his mind taken up with the greatness of Eternity We read of some Martyrs that they have endured great sufferings without any sensible feeling of their sufferings as that young Child in Josephus who when his flesh was pulled in pieces with Pincers by the command of Antiochus said with a smiling countenance Tyrant Thou losest time where are those smarting Pains with which thou threatnedst me make me to shrink and cry out if thou canst and Bainam an English Martyr when the fire was flaming about him said You Papists talk of Miracles behold here a miracle I feel no more pain than if I were in a bed of Down it is as sweet to me as a bed of Roses Surely their strength was not the strength of stones nor their flesh as brass that they should not be sensible of so great sufferings only they were so much in Heaven now they were going to Heaven that they endured pains as it were without pain and sufferings without feeling of their sufferings Others again though sensible of their torments yet endured them with unspeakable courage and alacrity Laurence when his body was roasted upon a burning Gridiron cryed out This side is roasted enough turn the other Marcus of Arethusa when his body was anointed with honey and hung up aloft in a Basket to be stung by Wasps and Bees looked down saying I am advanced despising you that are below And when we see weak feeble creatures defying their torments conquering in the midst of suffering when we hear them expressing the greatest joy in the mâ—dst of their greatest suff rings singing in Prison as Paul and Silas did kissing the Stake as Henry Voes did clapping their hands when they were half consumed with fire as Hawkes did blessing God that ever they were born to see that day as John Noyes did calling their execution-day Their wedding Day as Bishop Ridley did We cannot but think there was something more than ordinary that did thus raise their Spirits and questionless this was it chiefly they had an eye to the Recompence of the reward the consideration of those eternal joyes they were now entring on did so ravish their hearts and transport their thoughts that all their sufferings seemed light and easie to them Tertullian saith the foot feeleth nothing on earth when the mind is in Heaven and as this sweetens sufferings so all other troubles Jerome thus comforted the Hermite that was sad with his being alone in the Wilderness Think of Heaven and so long thou wilt not think thy self in a Desart It is reported of Olympius who lived Cloystered up in a Monastery near Jordan that his mind was so fixed on Eternity that he had scarce any sense and feeling of any temporal miseries It hapned on a time that a certain religious man went to visit him and finding him cloystered up in a dark Cell which he thought un-inhabitable by reason of heat and swarmes of gnats and flies and asking him how he could endure to live in such a place he answered All this is but a light matter that I may escape eternal Torments I can endure the stinging of Gnats that I might not endure the stinging of Conscience and the gnawing of that worm that never dyes this heat thou thinkest grievous I can easily endure when I think of the eternal fire of Hell these sufferings are but short but the sufferings of Hell are eternal And as all present sufferings are light in comparison of everlasting torments so if we think further of the eternal joyes of Heaven this will make them seem more light I reckon saith the Apostle That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed (y) Rom. 8 18. He puts as it were into one ballance the afflictions of this life and in the other the blessedness of Heaven and having weighed both concludeth that there is no reckoning to be made of the one in comparison of the other Chrysostome writing to Stagirius to comfort him against the troubles he met with bespeaketh him in this manner If thou wert elected King of some flourishing Kingdom and wert now going to the Imperial City to be invested with the Regal dignity though as then wert passing through the Suburbs thou shouldst meet with some dirty way or have some light affront put upon thee by some Passenger wouldst thou not easily pass by this and hasten with joy to the Coronation Our abode in this life is but like passing through the Suburbs if we hope for an immortal Crown in Heaven we should make light of whatsoever troubles here befall us imitating that great Captain of our Salvation who for the joy that was set before him endured the Cross and despised the shame (z) Heb. 12 2. It was the Counsel an old Monk gave to a young Novice entring into that Order If thou wouldst be perfect thou must be like the Ass of this Monastery which when he is laden repineth not when beaten kicketh not when driven goeth whither the Driver would have him so saith he it must be with thee and so it would be vvith us if vve had our minds seriously fixed upon Eternity What Chrysostome speaketh of wicked men vvhom he calleth the Devils Hackneys [a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvho go through thick and thin through fair vveather and foul vveather stick at nothing the Devil puts them upon vvould be verified in us in reference to God we would be willing both to do and suffer what God would have us no trouble would appear grievous no state and condition of life seem amiss in which God disposeth of us It is reported of a Jewish Rabbin that whatsoever befell him he would say It is good if any cross accident came it is good if any trouble befel him it is good also if a second a third cross this is good also for which cause he was called Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also I have read of a religious man who being in a great strait and not knowing what to do wrote down all the Letters-of the Alphabet in a paper and spread them open before God saying Lord here are Letters and letters make words and words signifie things do thou put them togeth r and make of them what thou pleasest it would be so with us in some measure if we looked as the Apostles did at things Eternal we would in these temporal things refer our selves to God we would be willing to be what God would have us to be and have what God would have us to have and suffer what God would have us to suffer 6. It would have a powerful influence upon whatsoever