post sitim inducunt inde per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veteres quidam ut Orpheus perpetuam inebriationem Virtutis mercedem dixerunt Now by that or the like phrases learned Men have chosen to represent that Voluptas in Motu that active and stirring pleasure in which they placed the greatest Happinesse Secondly those Phrases they shall be abundantly satisfied and they shall drink as out of a River signify the greatest plenty of that pleasure or to use the stile of the Text a great fullnesse of this Joy And though these representations for our sakes are Corporeall yet there is one in the close more Intellectuall Spirituall and harder to be understood In thy light shall we see light Let the foundation of light and life so purify and then exalt our Natures that we may see that light and live It is most certain that the Joyes of Heaven are in their own Nature highly Intellectuall and Spirituall and yet to exhibite a full delight and shape its idea to our present affections It is frequently in Scripture Compared to the pleasures of a Marriage and which is a high Honor to Matrimony to that of a Bride upon her Wedding day That we know is the Time of her great joy and there is reason it should be so seeing at that day she is emancipated from the corrections of childhood and youth she is freed from the commands of her Governesses she is made Mistresse of her self she receives a Blessing and a portion from her father smiles and Gratulations of joy from her whole family and kinred and which is above all she taketh then a perfect assurance of full satisfaction to her Naturall desires and makes an everlasting settlement of her own and takes an everlasting assurance of her Husbands love In these colours therefore doth St John typify unto us the estate of the blessed in Heaven Revel 21. Then saith he that is in the first appearance of the state of Glory the triumphant Church shall come prepared as a Bride adorned for her Husband as the Bride rather than as the Bridegroom because if there be any difference her Joy is esteemed generally the greatest And then as it is express't Rev. 19. the Blessed Angels shall sing for Joy those divine Scripture Epithalamiums Let us be glad and rejoyce and give honour to the Lord for the marriage of the Lamb is come and the Bride hath made her ready and that song of Loves Psasm 25. Hearken O princesse and consider encline thine Ear forget also thy own Countrey and thy Fathers house then shall the King greatly desire thy Beauty for he is the Lord thy God and worship thou him To which the Bride shall make Responsals like that penned by Isaiah cap. 61.10 I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath cloathed me with the garments of salvation hee hath covered me with a robe of Righteousnesse even as a Bride richly adorned with her Jewels But because Glory and honor to some more Intellectuall Complexions is matter of their greater delight than those sensuall of meat and marriage to comply with the Notions of these men also concerning Happinesse Heaven is elsewhere express't to be an appearance in Glory Col. 3.4 and it is in holy scripture particularly compared to the pleasure that men of great Spirits take in Honors gotten by noble and excellent Atchievements Among the triumphant Glorys mentioned in History V. Natalis Com. lib. 5. Mythologiae cap. 5. Morere Diagera Non enim in coelum ascenderes Lacenis Gratulatio ad Diagoram duos filios Victores olympiae habentem Tusc Quaest l. 1. and of use in former times there were none Causes of greater Joy than those accustomed upon a victory at the Pythian Nemaean Isthmian or Olymphick Games where he that got the victory was crowned with an honourable garland and carryed on the shoulders of the chiefest Cittizens not into the Gates but through triumphant Pageants or Arches even over the walls of their Cittyes In the chief places of which there were Inscriptions engraven or statues erected to the honour of the Conquerour sometimes therefore the estate of Glory is compared to the transport and Joy of these triumphant victors So by St Paul 1 Cor. 9.24.25 to that or a Crowne or prize gotten by those who strive for Mastery at the Race But that which is above all in point of Honour and more universally resented as the most full ample and greatest attainment that is possible in this world is to be the Fountaine of Honour to be a King in possession of a reall Crowne or throne By this therefore the Glory of Heaven is most frequently exemplifyed to him that overcometh saith our Savior Rev. 3.21 will I give to sit with me in my throne and St James telleth us that the Lord hath promised and the Blessed shall receive a Crowne of life James 1.12 and Math. 24.24 and Rev. 1.6 It is said that the Blessed shall be Kings and Priests unto God Nor shall they have these honours in an obscure place For the glory of that Court to compleat the fulnesse of our Joy is exprest to be of a most unimaginable slateliness beyond that of any Princes palace in the world Socrates in one of Platoes discourses tells us that all the ordinary herbage of the Superiour world is as glorious as the brightest part of the most beautifull flower upon Earth and that the vast mountains of that world are entire Rubyes and Diamonds whereof those gems which we wear and value are as it were but small scattered Chips and fragments I will not accuse Socrates for these Hyperboles his meaning might be sober and the words intended onely to expresse a great glory in the world above For even the slatelinesse of the Heavenly Jerusalem is typified in the Revelation chap. 21.19 by Ministring unto our Corporeall phancyes a not unlike representation For it said that the wall of that City as it was represented to Him was made of Jasper the foundation consisting of divers other precious stones that the Citty it selfe was all built of a substance that had the purenesse and other qualityes of perfect gold and which is the only quality that can be added to make gold it self more precious the clearnesse and transparency of glasse That the streets were paved with the same most precious mettall That every Gate was one entire Pearle that the presence of God and of the Lamb were a constant light and Glory and as it were a temple in the midst of it Now if this should be literally true and in kind even as it is exprest what an overflowing fullnesse of delight must he bee possest with that is continually ravish't with these Enjoyments that is a King or a prince in such a place as this and we cannot deny to admit these Comparisons so far as they were intended namely to joyne with the Text in confirming the proposed Truth That there is delight in
him and to hinder him in his Race thither But you will say what I before intimated that St Paul had the advantage of us For he had been Rapt up into the third Heaven and had seen this Glory Well then if he saw it we have an Eye witnesse at least that confirmes the existence of it to us But had Abel had Enoch had Noah seen the objects of their Faith By Faith Noah being warned of God of things not seen prepared an Ark to the saving of his house and so became heir of the Righteousnesse that is by Faith Heb. 11.7 And if we will be heirs of Righteousnesse we must beleive God concerning things to come which we never saw we must condemn the world also and prepare an Ark even the Righteousnesse of Christ to convey us to that Kingdome Blessed are they saith our Savior to St Thomas who have not seen and yet have believed Consider the whole Army of Martyrs mention'd in the eleventh chapter to the Hebrews who through Faith subdued Kingdomes wrought Righteousnesse Joh. 20.29 obtained promises stopped the mouths of Lyons quenched the violence of fire escaped the Edge of the sword out of weaknesse were made strong waxed valiant in fight turned to flight the Armies of the Aliens Women received their dead raised to life again others were tortured not accepting of deliverance that they might obtain a better Resurrection This better Resurrection though unseen by them as yet was the Anchor of their Hope and the spring of their Courage They were stoned they were sawed asunder they were tempted they were slain with the sword They went about in sheep skins and goat-skins being destitute afflicted and tormented Of whom the world was not worthy they wandred in deserts and mountains and hid themselves in the dens and caves of the Earth This they did this they suffered though they were never rapt up into the third Heaven They endured all these hardships through Faith even the common faith that we professe and it was this Article concerning the better Resurrection and the life of abundant Glory that upheld them Where then is our Zeal and our strengh Do we not in every publick service in every assembly that we make like this professe that we believe the same resurrection of the Flesh and everlasting life after death And yet have we no regard to any thing but what is present Are things in Reversion of no value with us Do not all men among us that have any Reputation for Wisdome take care to secure their estates in all kinds of secular Tenures that are to commence to others after their own deaths And should not Charity begin at home Is this our fashion or if it be is it agreable to the Rules of Wisdome and prudence that we should provide so studiously for the wellfare of our surviving Friends and should take no care of our own eternall wellfare even after our departure hence Is our present estate for so long a terme is it so certain so permanent so secure that we need not be concern'd no not for so vast a futurity Whosoever thinks himself so perfectly setled Let him above all other dread that sentence Luk 12.20 Thou fool this night even this night shall thy Soul be required of thee and then whose shall these things bee that thou hast provided For so is he thus shall it be with Him This shall be his lot from the Lord who layeth up treasures to himself and is not rich towards God He shall also suddenly be taken from the wealth wherein he trusted Understand ye brutish among the People O we fools when shall we be wise Do we part with the life of Glory Do we part with the Kingdome of God to seek we know not what Or do we think to have Sauls fortune to find a Kingdome while we are seeking Asses Why is the heart of the world set upon that which is not So short are the continuance of pleasures honors life it self that they are scarcely to be accounted things that are Every man seeth that the pleasures of this world are quick and short and passe away like lightning from us Honors are but Feathers which the breath of other men may discompose every Moment Riches the more substantiall and more generall Idol are good for nothing if we well observe it but to make the Wing the larger to make a Man soar higher and fly with the greater sweep and thus no sooner are they but they make themselves wings and fly away And what is life the Ordinary life of Nature Extend it to its length it is but as a day saith Cicero in comparison of Eternity Were it not full of Trouble Sorrow and disease Were there nothing otherwise to be excepted against but the shortnesse and Uncertainty of it It were not a possession that for its own sake ought at all to be esteemed Quae vero aetas longa aut quid omnino homini longum nonne modo pueros modo adolescentes in cursu a tergo insequens nec opinantes affecuta est senectus Sed quia ultra nihil habemus hoc longum dicimus Omnia ista perinde ut cuique data sunt pro parte aut longa aut brevia dicuntur apud Hipanim fluvium qui ab Europae parte in Pontum influit Aristoteles ait bestiolas quasdam nasci quae unum diem vivant ex his igitur hora octavâ quae mortua est provecta aetate mortua est quae vero occidente sole decrepitâ eo magis si etiam folstitiali die Confer nostram longissimam aetatem cum aeternitate in eadem propemodum brevitate quâ illae bestiolae reperiemur Cicero Tusc Quaest lib. 1. And therefore it is a most reasonable counsell of tke Psalmist in the 146 t Psalm Trust not in Man whose breath is in his Nostrils Trust not in thy Patron in thy Friend in thy Brother if his breath be in his Nostrils Trust not in thy self if thou hast no better tenure in thy being then that Mans breath ceaseth suddenly by a thousand Occasions And when that breath 's gon where is the Man you trusted in or wherein is he to be accounted of We may make a blaze in our life But this life burnes all the while as uncertainly as a Taper There is nothing surer then that this Taper will soon be blown out or burnt out Lord teach us so to number our dayes and the shortnesse and Uncertainty of this present life that we may apply our hearts to the highest truest noblest Wisdome There is nothing in naturall life considerable but this one thing that therein we have an Opportunity to purchase to our selves that life of abundant Glory that estate of eternall happinesse that I have been now commending to you If we apply our selves to this then indeed we apply our selves to the truest Wisdome we have a prize set before us and liberty to run a Race But if eventually it be found that this
assemble themselves with the Congregations of Robbers and use ill Arts of living but those who by Intemperance have spent their estates in making provision for their Lusts But above all others that Incontinence the 3d Species described by chambering and Wantonesse is the Mother of great varieties of Injuries If it runs out into Adultery it causeth the breach of Conjugall faith which is the foundation of all Domestick Union then Spurious heires are thrust into inheritances not belonging to them and insteed of Love that cements Families they are harraz't with the sad effects of Hatred and Jealousy which end commonly in Duels poisons and such other Malicious Revenges But if it run out into Fornication only It brings in murder of Infants or their ill Education the staines of Bastardy and 1000 other Inconveniences Lastly let us consider how dishonourable a thing it is for Man as Man who is confess 't to have a divine and rationall Soul to be made a slave to such bestiall filthy lust There is not a Man among the Heathen but apprehends himself made for better ends Os homini sublime dedit Coelumque videre Jussit Saith one of their own Poets Man was not made to be a sot Quod si Pupillum tibi Deus commifisset nuÌ„ iilum negligeres Te vero cuÌ„ tibi ipfi commendavit inquiens non habeo aliquem fideliorem cui te committam quam Teipsum Hunc volo ita mihi custodias quemadmodum ipsius Natura postulat scil pudicum fideleÌ„ altum infractuÌ„ affectibus malis vacuum moderatum Sobrium c. Apud Ariaâ—um in Epictet or to intend no more then what all beasts intend and enjoy much more than he No man was made for the Exercise of vertue and contemplation of God and communion with him and hath even as Heathen Philosophers have observed a Soul apt for such Employments How base therefore and dishonourable a thing were it for Man to wallow in the dirty puddle of his lusts which makes him unfit not only for communion with God but also for the exercise of Reason and vertue among Men. Who then but a fool would wish to live the life of sensuall pleasures when as I have prov'd unto you there is neither satisfaction nor content to be had in the Enjoyment nor safety either to the mind Body or estate to be had in the pursuance of those pleasures to which we are addicted by our Naturall Lusts besides that it is dishonourable and unworthy of a Man to be made a vassall and slave to such Enjoyments as are commun to him with the beasts that perish All this you will say you could have heard in the Morall Philosophy School and it is probable you might Morality is a great and acceptable part of Gods service and our Duty and he useth his Reason well who by it establisheth himself in Morall Reformation St Paul himself presseth a Morall Argument against the use of these Intemperances as 1 Cor. 6.18 where he telleth us that he who committeth fornication sinneth against his own body which is a Truth commended to us by all Moralists It is true wee that are Christians have more high and spirituall Reasons to move those who value the honor and Interest of their professions And therefore my third Conclusion was That the pursuance of lustfull pleasures was most of all Mischevous and dishonorable to Man as Christian Wee cannot serve God and Lust Simul esse possunt Simul regnare non possunt Heaven and Hell are not more contrary in their Rules designes and Ends than they For let a man put on the strongest Resolutions of Piety let him bind those Resolutions with the strongest vowes yet a Dalilah in his Bosome a reigning Lust will quickly ruine and nullify them all Seeing therefore we cannot serve God and our lustfull pleasures at the same time let us own our own Master his servants we are to whom we obey let us take heed we do not come under the Character 1 Tim. 3.4 of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures more than Lovers of God For they which are so have denyed their first profession which was to keep Gods holy Will and commandments and to renounce the sin full Lusts of the Flesh Secondly which is the other part of my Conclusion The pursuance of all sensuall pleasures is highly dishonourable also to Man as Christian. This may be learn't from that Argument of St Paul 1 Cor. 6.19 Know ye not that your Bodies are Temples of the holy Ghost that is as Churches and Temples are honored above other places by being consecrated to Gods service so are our Bodies honored above the bodies of other Men by being consecrated to the service and Inhabitation of Gods holy Spirit Sometimes for the like honor done unto them our Bodies are compared to holy and consecrated vessels and therefore the same Apostle telleth us that this is the will of God even our Sanctification that every one should know how to possesse his vessell in sanctification and honour 1 Thess 4 3 4. not in the lust of Concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed which we translate vessell signifieth also any utensill or Instrument and the body being the Instrument not only of the rationall soul but also of the holy Spirit is therefore properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its utensill or vessell but then as the Apostle intimates the utensils of the soul or Spirit are to be used honorably holily and cleanly and if Philosophy hath condemned the pleasures of Intemperance as unworthy the Aimes of Men much more will they appear to be below and unworthy of a Christian It was the Strict command of God by the Prophet Esay Depart depart touch no unclean thing yee that bear the vessels of the Lord. And if it be so strictly required that those should be clean that bear the vessels much more Reason is it that those should be clean that are the vessels of the Lord. Consider my Brethren the filthinesses that are consequent to all manner of Intemperances they are so very filthy they are not to be named in a Christian Assembly Of what Judgement then shall we be thought worthy if when we have consecrated our vessels unto God we afterwards dishonor and pollute them He acceps the gifts of our Bodies as well as that of our souls and Spirits and hath preferred them to be vessels of sanctification purity and Honor what a Judgement fell upon Belshasser when he was taken in the act of profaning the Material vessels of the Sanctuary in his Luxury and drunkennesse Dan. 5. But the sin of the loose and debauch't professor is worse than this For he polluteth the Temple it self the Sanctuary it self For such is every Christians Body unto Christ The Intemperate man may pretend much but he cannot truly boast of any Religion or love to the Church He hath a zeal it may be against the separatist but he considereth not that even in the
price is put into the hand of fools Our life will be unto us but Occasion of eternall Misery and it would have been better for us never to have been born Will any Man then whose faith is not asleep or in a journy will any Man I mean that believes and considers the existence of Heaven and Hell and the other doctrines of our Faith venture to commit a sin or to provoke his judge or to do any thing that may endanger the damnation of his Soul to eternall Death to save so poor a thing as this uncertain life much lesse to get Riches or Honor or any other worldly acquirement Let us not therefore halt between two Opinions If the Gospell be Gospell Let it have the power of the Gospell Fear its threatnings Entertain its encouragements Receive its Dictats If you receive not these stay no longer here to be a scandall to the best Religion Go rather to the Font where you were initiated and there publickly Renounce and disclaim your Faith Turn professedly Julians or Judas's and insted of the Apostles creed take up the loose discourse of the wicked Atheist or blasphemer as it is express't in the Second chapter of the book of Wisdome and boasted upon Occasions with a little Variety by our modern pretenders to prophane Wit we are as the ungodly wretch in that place most Cursedly expatiates born at all adventures he meanes by chance as if Men were not at all design'd or formed by the providence of God and we shall be hereafter as if we had never been For the breath of our Nostrils is as smoke or which comes very neer the Philosophy of our Modern Atheist A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little spark in the moving of the heart Which being extinguished our Body shall be turned into ashes and our Spirit shall vanish into the soft Air And our name shall be forgotten in Time and no Man shall have our works in Remembrance For our time is a very shadow that passeth away and after our End there is no returning If you are prepared now to renounce your Religion and to agnize these Aphorismes of Atheisme to be the articles of your Faith If you are contented to be reckon'd not with the sheep but with the Goats and to have your portion with these wretches hereafter you may from the same place take the Counsell of the wicked Reasoner It is a fit Application for such a doctrine Enjoy the good things that are present and regard not the world to come Fill your selves with costly Wine and Oyntments and let none of you go without some part of his voluptuousnesse Contemn the laws of God and Nature Oppresse the poor righteous man spare not the Widdow and which is perfect Hobbisme Let your strength be the Law of Justice and what is feeble count it little worth Lay wait for the Righteous Man The man of great and just principles and resolutions he must be rid out of the way because he is not for your turn he will be sure to expose your basenesse to oppose your designes of Villany and wickednesse Examine him with Despitefullnesse Try him with Contumely thus know his meeknesse thus prove his Patience Do not only make your scoffs at Vertue but which are acts worthy a perfect Brave destroy it and root it out and then fear not to adventure upon any acts of Impiety or Insolence These are the Councels of the confirmed Reprobate in the second of Wisdome shame and Wo unto us that this noise should be heard in our streets that these Counsels should at this day be put in practice among us And you my Brethren if you have not come into the Councell of these Cains and Nimrods if these Theorems of Ranting and Hectoring do yet affright you if you dare not deny the truth of the Christian doctrine that is not only countenanced by the Analogy of other certain Truths but hath also been confirmed by Miracles from God and gifts of the holy Ghost Then as ye expect the light and life of God ye must live as children of that light as heirs of that life ye must professe and practice just contrary to the beleif and practice of these reprobated Men Ye must believe that there is an eternall Wages reserved for Temporall Righteousnesse and an everlasting Reward to blamelesse Souls And that for all the Rallery of these blasphemers Man was not so wonderfully made by chance Nor born at all adventures but that God created Man to bee immortall and to be the Image of his own Eternity as the Author of the book of Wisdome there declares in confutation of that wicked Reasoning which according the Epicurean Hypothesis he had so lively represented you are of those my Brethren that have not as I hope stood in the way much lesse sate down in the seat of those insolent Scorners at all Religion and Goodnesse You beleive that our Lord Jesus Christ shall one day come to judge the quick and the dead when as St Paul writeth to his Colossians those that have done well shall receive the Reward of an Inheritance and those that have done wrong shall receive for the wrong that they have done and there shall be no respect of persons Those who have chosen to be patrones and practicers of Atheisme and given themselves over to the suggestions of the Evill Spirit and to the Vanity of their own hearts those who have contemned the Gospell which as St Paul observes is not hid to any but those that are lost and slight the Righteousnesse that is commended to us though they are lofty now and full of their Grandeur how will their countenance fall when the sun shall become black as Sackcloth of hair and the moon shall be as blood and when the stars of heaven shall fall to the Earth as when a fig-tree casteth her untimely figs. With what boon grace will they carry themselves when they shall see the Heavens depart as a scroll that is folded together and every mountain and every Island and this of ours among the rest shall be visib'y moved quite out of their places St John telleth us what will bee their condition at that time who are wanting in Religion and good Manners though otherwise exalted in secular dignity and Estate Revel 6.15 The Kings of the Earth and the great Men and the Rich men and the cheife Captains and the bond and the free Men and all that whole Gang of wicked Men and Unbeleivers shall hide themselves in the dens and rocks of the mountains and shall say to the Mountains and rocks fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb. He whose first Advent to us was humble and mean and he that in his passion for us shewed the meeknesse of a Lamb will then appear as the Lyon of the Tribe of Judah He shall then come no more as a Preist to atone for us nor as a Prophet to Preach unto us the way of life but then only as a Judge to acquit or condemn us And the man that hath made no advantage of the first advent shall not need to wish the second There shall be no Place nor means for Redemption then But the fearfull and Unbeleiving and Abominable and Whoremongers and Sorcerers and Idolaters and Lyars and other such sinfull Men shall have their part in that lake of fire and Brimstone where whatsoever Socinus or Mr Hobbes have thought to the contrary the smoke of their Torment shall ascend up for ever and ever and they shall have no rest day nor night Those on the Contrary who have beleived the Gospell of our Savior and by the power of their Faith have overcome the Temptations of the world and so by reason of their Inherent Grace have a title to plead the merits of Christ and his Righteousnesse for the Remission of their sins they shall inherite all things even all the Glorious unconceivable Happinesses of Heaven To which Kingdome of Glory God Allmighty bring us through all those means and methods that he hath sanctified to that purpose Now to the King of Heaven and to the Lord our Righteousnesse by whose merits only we have entrance into that Kingdome and to the Spirit of holinesse who can only give us title to those Merits and bring us within the conditions of the Covenant of Grace to the Whole holy and ever blessed Trinity in Unity be Glory Honor and Adoration for ever FINIS
Vindicated p. 43 44 Justin Martyr vindicated p. 45 St Gregory Photius Cyprian Prudentius Athanasius and St Hierom considered p. 45 46 47 Justinians letter to Archbishop Menna and the decree of the sixt councell of Constantinople refer'd to p. 47 48 Whether Hell Torments formally such as described if not such greater St Greg. Nyssenes Opinion p. 49 Hell Torments not now understood p. 49 50 God himself is in Hell a consuming fire p. 50 51 Fear of God and his judgement commended p. 51 52 This fear a principall Bar against Vice p. 52 53 Vicious men not to be Envied p. 54 There is a Reward in the End for the Religious SECT II. SERM I. Of the Rewards of Religion Man Naturally desireth Happinesse p. 5 The Greater Happinesse is more desireable then the lesse p. 58 Heathens were sensible of a Reward for Vertue and a punishment impendent upon Vice p. 59 The fears and suspicions of an ill Conscience immoveable p. 60 The joy and content of the Heathens in the practice of Vertue and how this joy was reasonable p. 60 61 The Laws of Nature and sense of God a Rewarder in all Men. p. 61 62 Christians have greater Reasons of their satisfaction and content in the excercise of Christian Vertue p. 62 63 The contemplation of the joyes of Heaven necessary for our encouragement to Vertue p. 63 Psal 16. v. ult commended p. 64 Happinesse in Heaven the greatest possible ib. The parts of the greatest Happinesse explained p. 65 Security from Greif a necessary prerequisite to Happinesse p. 66 Heavenly Happinesse free from pain and Greif p. 67 Mans condition considered in respect of pain p. 68 The use of Cares and Pains in this World p. 69 No Vse of Pains or Cares in Heaven p. 70 The particular Occasions and Causes of our Bodily pains and cares inconsistent with the state of Glory p. 71 72 Of Pains purely Mentall p. 73 The state of Glory free from mentall Pains p. 74 Of Hell Torment p. 75 The state of Glory free from these Torments p. 75 76 The vision of Heavenly joy shall encrease the Torment of the damned p. 76 The vision of Hell Torments shall encrease the blessednesse of the blessed p. 77 Recapitulation and Conclusion p. 78 SERM II. Of the Rewards of Religion His Apology may be pardon'd who is put to describe Heaven p. 79 It is Gods mercy that Heaven is described by Metaphors p. 80 Voluptas in Motu active joyes in Heaven p. 81 And in the highest degrees and greatest quantities ib. Scenes of Spirituall joyes in corporall shapes and figures given us in compassion to our Infirmities p. 82 Heavenly joyes compared to the pleasures of feasting ib. To the joyes of marriage p. 83 To the joyes of Honor. p. 84 To the Glories of a Victor in games of Honor. ib. To the Gl ries of a King p. 85 The statelinesse of the Court of Heaven descibed p. 85 86 The Eternall duration of these joyes and Glories in Heaven p. 86 87 88 Metaphors expresse the Grandeur not the Nature of that Joy p. 88 Glorified Bodies Spirituall like Christs Body p. 89 Ben Maimons discourse of the Reasonablenesse of Gods proposing Heaaven to us under such Metaphors p. 89 90 The Doctrine of Socrates and Plato de Finibus compared with that of Christianity p. 91 92 Materiall senses continued in Heaven for Ornament rather then for Vse p. 93 The Conclusion p. 94 SERM III. Of the Rewards of Religion Why men prefer Worldly Enjoyments before those of Heaven p. 96 The same Attributes given to God and Heaven ib. The happinesse of Both described by Negatives p. 96 97 The Enjoyment in Nature great the Enjoyments in conceit and phancy greater then those in Nature p. 98 99 The Enjoyments in Heaven greater then both p. 99 1 Cor. 2.9 and Isaiah 64. vv 1 2 3 4. compared and explained p. 100 101 The Conflagration of this world in order to the purgation of its Matter for the New Heavens and New Earth and New Jerusalem incomprehensibly glorious ib. Rabbins affirme that from the state of the Messiah we must take the image of our future Glory p. 101 102 The Resurrection of Christ the Image of ours p. 102 How the Glories of Heaven are revealed to Christians by the Spirit p. 103 Advice Stand no more gazing in Heaven p. 104 Christian Faith and Hope commended Christian Practice commended SERM IV. Of the Rewards of Religion The Hope of the Resurrection of the Body and life everlasting the greatest Encouragements to Vertue p. 109 The Existence of the Law of Nature argues Rewards and punishments in another life because they are not equally Distributed in this p. 110 The immortality of the Soul anciently beleived p. 111 Mr Hobbes's his Opinion considered ib. The Doctrine of the Souls Immortality sprang not from the Daemonology of the Greeks p. 112 The ancient arguments for the Immortality of the Soul from Cicero and other Philosophers p. 113 115 116 The Explication of those who make Souls corporeall imperfect p. 114 Mr Hobbes misinterprets Scripture which determines the Soul to be independent from the Body p. 117 118 Reasons why Christians first beleived the Gospell of Christ concerning the Resurrection of the Body p. 118 119 Christs other pred ctions allready miraculously fullfill'd were received as Arguments that his Doctrine concerning the Resurrection shall be fullfilled also p. 119 120 Miraculous instances of his power in raising the Dead p. 120 121 Jairus his daughter and the Widdows son raised p. 121 122 Lazarus raised and the Resurrection preacht p. 122 123 Christs own Resurrection a powerfull argument of ours p. p. 123 124 Objections Obviated p. 125 126 How the Doctrine of the Resurrection was received among the Jews p. 127 Our Saviors Argument against the Sadduces explain'd p. 127 128 How farve the Doctrine of the Philosophers was consistent with the Christian Doctrine of the Resurrection p. 129 130 Application Hope of this Resurection to be cherisht p. 131 This Vertue Hope commended from its Vsefullnesse p. 132 The Antinomians Error who rejects this Vertue deduced from its Originals described and confuted p. 〈…〉 134 The Exercise of Hope commended from the 〈…〉 to it p. 134 The Exercise of Thanksgiving and Worship commended p. 135 SECT III. SERM I. Of the cheifest good Christian Doctrine opposed by Epicureans and Stoicks p. 146 141 142 St Pauls Triumph over his learned opponents p. 143 Philosophers very good and very bad p. 144 145 146 Errours about summum Bonum p. 147 148 No sect could obtain Happinesse in this life p. 149 150 151 Their happinesse designd in this life inconsiderable p. 152 153 Some philosophers prizd vertuous actions to be summum bonum p. 154 Others esteem'd pleasure to be it p. 155 And aimd at that only in this life p. 156 Christians aime at everlasting pleasures p. 157 SERM II. Of the cheifest Good St Augustine under temptation of pleasure p. 160 Difference of lusts p. 161 Religion opposeth
the reigne of lusts p. 162 No true happinesse in the enjoyment of honour p. 163 No true happinesse in the enjoyment of pleasures p. 164 Proved by the example of King Solomon p. 165 No true happinesse in the enjoyment of riches p. 166 Pleasures of Intemperance mischeivous to the mind p. 167 Pleasures of Intemperance hurtfull to the Body p. 168 Ruinous to the estate p. 169 They are sins against society p. 170 171 Dishounourable to Man as Man p. 172 Inconsistant with religion p. 173 Most dishonourable to a Christian p. 174 The Christians Body consecrated to holinesse p. 175 The modern triumph of Vice over Christianity deplorable p. 176 The application p. 177 178 SERM III. Of the cheifest Good All men desire the chiefest good p. 182 Most seek It where t is not to be found p. 183 184 Gods rightousnesse the way p. 185 186 Christs yoke is easy p. 187 Reveiw of heaven p. 188 Infidelity of those that seek it not p. 189 Inconsideration of those that seek it not p. 190 191 Our future state more Considerable then our present p. 192 193 The beleife and life of the Atheist exposed p. 194 195 196 197 Their different Ends. p. 198 ERRATA PAg â— â—o 24 〈…〉 with God p. 13. l. 24. 〈◊〉 p. 14. l. 27. dares not trust p. 24. l 10. that great 〈…〉 the Lâ—ve p. 2 〈◊〉 13 shall after sâ—â—e periods of â—im ib. l. nâ—â— prepared for temporall â—uâ—ishment 〈…〉 and the 〈◊〉 â— 3 l. 2. â—t John saith p. 38. l. 6. Matter of l. 10 Ancients l 11. deleâ—â—â— p. 39. l. 3 〈…〉 p. 40. l. 31. shall suffer p. 47. l. 10. qui dixâ—â—unt in corde Non est Deuâ— p. 52. l. 19. of true and proper p. 62 l. â—lâ— as the Gentiles p. 63. l. 1. so their Vertue ib. l. 23. raiseth a Christians p. 70. l. 16. adâ—â—oâ—ish uâ— p. 74 l. 1. Câ—yes p. 82. l. 22 fatnesse of p. 83. l. 9. fountain of light p. 89. l. 16. Behemenisme p. 94 l. 9. pious reverence p. 98. l. 5. and with learned and good Natur'd p. 106. l. 20. not only with the Righteousnesse of Christ imputed but also with the Righteousnesse ib. l. 25. without the assistance p. 114. l. 4. conâ—ects notions l. 28 which we have not yet p. 125. l 19. or it may p. 132. l. 13. cardinall Christian p. 134. l. â— as to set a difference between Gods Glory and our Happinesse why should we not have an Eye to both or why should wee sever p. 135. l. 12. to blesse God p. 145. l. 5. and agrees ib. l. penust the vanity of p. 148. l. 25 dele and p 152. l. 4. consesse iâ— reasonable p. 171. l. 7. son of her Vomes p. 177. l. 23. smiteth and wrongeth l. 24. the day of p. 1â—2 l. 3. Hence is all p 186. l. 31. Whosoever have p. 188. l. 17. Councellors p. 196. l. 8 But yon IN MARGIN Pag 5 l. 26 lege â—â—â—â—itate l. 42. architectum p. 7. l. 4 cum tota p. â—0 l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. Augustines p. 15. l. onâ—ium mortalium p. 22 l. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 29. l. 6. Salutem l. 7. hoc est p. 40 l. 7. ad Meanam p. 49 l. penult inter prolegâ—menaâ— p. 55. l. 12. ordinata p. 87. l. 15 sola ergo lb. l. 25 fieri coâ—um p. 9â— l. 22 non est dubitandum p 1â—9 l. 17. hac carnâ— p. 152. l. 14. quae istorum ib. l. 16. ingerâ—nt mortem l. 17 18. gaudendum ubi Virtutes ipsâ—e quibus l. 19. pericâ—lorum laborum dolorum taâ—â—o fideliora lestimonâ—a miseriarum p. 153. l. 13. quid esset ib. Sâ—e l. 14. quaesiverunt p. 168. l. 7. coena delectavatur SECTION I. THE FEAR OF GOD in Opposition TO The Atheisme of this present Age commended AND The Pains of Hell represented as the Greatest Evill In three Sermons preach't in the Cathedrall Church at Winchester By R. S. Prebendary there Pietas timore inchoatur Caritate perficitur PSAL. 34.11 Come ye children and hearken unto me and I will teach You the fear of the Lord. I will make no apologie my Christian Auditors for calling You children No man is too good for this compellation but he that is too good to goe to Heaven For our Savior hath affirmed with an Oath that Whosoever doth not receive the Kingdome of God as a little child Mar. 10.15 he shall in no wise enter therein And therefore I shall not alter the Exhortation of the Psalmist either as to the matter or as to the phrase The Matter is profitable and the phrase pathetick Come Ye children and hearken unto me and I will teach You the fear of the Lord. A good confident Demagogue saith the Atheist What! must we be children and must we hearken so diligently and must we be taught and must we be taught by Him And lastly which is worst of all must we be taught to fear and to fear Spirits things that we never saw Must this fear be the fear of a God I observe that in sermons made to our Ancestors the Preachers seldome proposed any argument to prove the existence of God or the need we have to worship and fear him without some such apology as this that though no man was so unreasonable or Ungodly as to deny the Being of a God yet that such discourses were sometimes usefull to Countermine secret and privy suggestions to Atheisme and Irreligion which by our Naturall Corruption and the Devils malice we may receive some damnage by But now the scene is alter'd we need no such Apology The Devill hath improved his Empire Insteed of denying Ungodlinesse we are ready to professe Atheisme and insteed of subduing our lusts we are ready to pamper and cherish them The Enemy hath made his inrode and shall not the Watchman give Notice that every mans blood that prepares him not to his own defence may be upon his own head It is noted by a Judicious divine Prestoâ— in his Serm. of the sensible Demonsiration of a Deity that all that Unevenesse and all those exorbitances that are found in the lives of Men do generally proceed from the weaknesse of the spring because the principles of Religion are not throughly and firmely believed Men for the generallity I speak not now of profess't Atheists will not neglect Religion altogether nor will they make their hearts perfect which God in althings The Reason is because the principles of Religion are in part believed in part not believed They say in their hearts It may be there is a God a Creator a Rewarder a Judgement to come and yet they have so much of Davids fool in them that sometimes they are ready to say in their hearts It may be there is no God Now here is a defect in the root and principle A Watch may as well go without a spring as Man live well in any degree that doth not believe that there is