sighing shall flee away (g) Isa 35.10 Whereas if this happiness were not eternal there would be cause for both first the Saints would be in fear of losing this happiness and where there is fear there is Torment in that fore-named Text and this fear must needs be productive of sorrow were it not for the eternity of this happiness it would be hard to say whether there would be the more joy or sorrow in Heaven we may probably think there might be as much sorrow arising from the fear of their future loss as there is joy from the apprehension of their present enjoyment and that there should be either fear or sorrow in Heaven is not only contradictory to the fore-named Text but utterly inconsistent with the blessedness of that estate In summe if we Believe what the Scripture speaketh of the greatness of this happiness we must needs grant it to be eternal And this Aquinas maketh Use of as the strongest Argument to prove the eternity of this happiness The like is to be said of the torments of Hell which could not be so grievous as they are described if they were not eternal were they to last a thousand thousand years there would be some hopes they would end at last and this hope will administer some kind of ease and comfort when some thousands of these years were expired it would be some comfort that there were so many already past and by so many the fewer yet to come and so forward the further decreasing of the time would add a proportionable encrease to their hope and comfort whereas that Cup of Wrath the Dregs of which they shall wring out and drink is without mixture * Psal 75.8 without any mixture of hope ease comfort or any thing which might alleviate their misery and that which chiefly maketh it uncapable of these is the eternity of this misery it must be indeed confessed that the Torments of Hell are intensively most grievous Bernard saith that the least punishment in Hell is more grievous than if a Child-bearing woman should continue in the most violent pangs and throws a thousand years together without the least ease or intermission An ancient writer mentioned by Discipulus de tempore goeth much further affirming that if all the men which have been from Adams time till this day and which shall be till the end of the world and all the Piles of grass in the world were turned into so many men to â—ugment the number and that punishment inflicted in Hell upon any one were to be divided amongst all â—hese so as to every one might befall an equal part of that punishment yet that which would be the portion but of one man would he far more grievous than all â—he cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began But though they be thus dreadful in themselves yet that which mainly and indeed infinitely adds to the greatness of them is because they are eternal as one said If Hell were to be indured but a thousand years methinks I could bear it but for ever that amazeth me Bellarmine [i] De arte bene moriendi out of Barocius tells of a learned man who after his death appeared to his friend complaining that he was adjudged to Hell-Torments which saith he were they to last but a thousand thousand years I should think it tolerable but alas they are eternal And as it is the eternity of these sufferings which chiefly maketh them so great so the greatness of them proveth them to be eternal otherwise they could not be so great as they are described 4. A fourth Argument to prove the point may be taken from man himself who is [k] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal Creature [l] Wisd 2.23 God created man to be immortal and made him an Image of his own eternity though he be not eternal and immortal as God is who is therefore said only to have immortality [m] 1 Tim. 6.16 and therefore Divines distinguish between the eternity of God and the sempiternity of man God is a whole eternity both backwards and forwards from everlasting to everlasting man's onely a half eternity forwards but not backwards to not from everlasting God's is a simple eternity he can no way cease to be man's only in some respect because he may be annihilated by God's power God's is an uncreated man 's a created eternity God's causal man's derived God's independent being onely from himself man's dependent and limited but though he be not eternal as God is he is truely and properly an immortal Creature There are two essential parts of man the soul and the body and in regard of both these he is immortal First the soul is an immortal substance and that not only by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of the Saints shall be at the Resurrection but by its own nature having no internal principle of corruption so as it cannot by any thing from within it self cease to be neither can it be annihilated by any thing from without (r) Math. 10.28 Fear not them which kill the body but are rot able to kill the soul Gregory observeth there are three sorts of Created Spirits the first of those whose dwelling is not with flesh or in fleshly bodies they are the Angels the Second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabit bodies of flesh but neither rise out of the Power of the flesh nor dye when the body dyeth and these are the souls of men when the body returneth to the earth as it was the Spirit shall return to God who gave it (s) Eccles 12.7 From this immortality of the Soul we may inferr the eternity of mans future condition The soul being immortal it must be immortally happy or immortally miserable I shall not stand to enumerate those many arguments that are brought to prove the souls immortality but whatsoever Arguments are or may be used to prove this they will all undeniably conclude the eternity of mans future estate A further proof of it may be taken from the body which though it be subject to death yet not to dissolution Simo Stenius Professor of the Greek Tongue at Heidelberg being visited by the Minister lying upon his Death-bed amongst other Discourses the Minister asked him if he desired with Paul to be dissolved and to be with Christ rendering the word after the vulgar Translation he answered with some kind of indignation that that was not the proper signification of the word (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle which properly signifies to depart to be unloosed not to be dissolved Death is only a change not an annihilation After a Creature is once in being it is never
Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find this to have stumbled the best of the Saints Job startles at it Jeremy and Habakkuk expostulated with God about it David was ready to conclude that he had cleansed his heart in vain that there was no profit in the service of God Whereas if we go into Gods Sanctuary we may understand the end oâ— both these sorts of men wicked men though they flourish for a time yet their end is sad when the wicked spring as Grass and all the workers of iniquity do flourish (b) Psal 92.7 it is that they shall be destroyed for ever the righteous though they suffer at present yet their end is happy Mark the just behold the upright man the end of that man is peace (c) Psal 37.37 Some express this by the familiar comparison of the Hawk and the Hen the Hawk is often transported from forreign Countries bought at a great price carried upon the Fist fed with choice dyet and hath all things prepared for her accommodation but being once dead she is thrown out of doors cast upon the dunghill and no more care taken of her the Hen on the other side while she is living is little accounted of she is forced even to lodge abroad in the open air exposed to the wind and stormes of the Winters night constrained to range abroad for her sustenance pecking here and there a little to satisfie her hunger if she comes into the house expecting some crumbs falling from the Table she is driven out with clamour and little care taken of her but when she is dead is cook't and drest in the best manner served up in a Lordly Dish and the greatest Persons make of her flesh part of their Royal entertainments These two creatures not unaptly resemble the two sorts of men the righteous and the wicked the Hawk resembles wicked men who commonly prosper in the world and flourish like the Bay-tree and therefore pride compasseth them about how lofty are their eyes and their eye-lids lifted up they carry themselves as if they had got a monopoly of happiness as if the Sun shined only in their Cell as the Bernardine Monks boasted but when death hath put a period to their lives there is an end of all their happiness and eternal misery like Pharaohs seven years of famine devoureth the former years of plenty rendring their misery the more grievous by the remembrance of the happiness they once enjoyed On the other side good men who are fitly resembled by the Hen usually meet but with course entertainment in the world are looked upon as the filth of the world and off-scouring of all things their souls are exceedingly filled with the scorning of those that be at ease and with the contempt of the proud but having once finished their course they are bound up amongst Gods Jewels their bodies go down with hope to the Chambers of Death their souls are bound up in the bundle of Life and put into a present possession of eternal happiness so that though in this life wicked men be the darlings of the world when those of whom the world is not worthy are desâ—tute afflicted tormented yet if we believe there is another life after this in which the righteous shall bâ— eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those tomporal dispensations it is the end that crowneth all all is well that ends well Solomon saith The end of a thing is better than the beginning of it (d) Eccles 7.8 and wise men esteem of things accoâ—ding to the last end A man that hath a suit at Law upon which his estate dependeth though in his journey up to thâ— Term he be ill-horsed meets with bad way and for weather and homely lodging yet if he succeed in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so manâ— accommodations as good way fair weather gooâ— chear merry company yet if he be cast in hâ— suit and loseth all he hath it will give him but littlâ— content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people oâ— Antioch tells of himself That he was invited tâ— dinner by a Gentleman â—â—e City but not knowinâ— the way to his house had a guide to conduct him the guide to gain the shortest way carried hiâ— through By-lanes and Allies where they met mucâ— dirt and unsavoury smells at last they crossed a faâ— streâ—t the goodliest street in the City where the met with a man accompaniâ—d with a great number â— people going to his execution coming to the houâ— whither he was invited and finding there gooâ— Cheer and hearty entertainment How much bettâ— is it said he to go through dirty lanes to good Cheeâ— and good Company than to go through the fairest streeâ— to the place of Execution The Application is easie Good men while they are in their journey meet with any difficulties and discourteous usages but are going to a place of happiness and shall sit down with Ahraham and Isaac and Jacob in the Kingdom of Heaven whereas wicked men though they go through a fair pleasant way where the Devil seems to pave their way for them that they might not so much as dash their foot against a stone yet they are going to execution having spent their days in mirth in a moment they go down to Hell where they must suffer the vengeance of Eternal fire and if so there is little reason why we should either think much at the present sufferings of the Saints or envy the temporary prosperity of worldly men 1. There is no reason why we should think much at the Saints troubles Austin moveth this question whether â—t were better to eat a piece of fish that were made bitâ—er by the breaking of the gall or to endure the tormenting pain of the tooth-ach or stone or gout several daies together without any mitigation or intermission of the pain This question saith Drexelius may â—eem a ridiculous question for how much better were â—t saith he to eat such a whole fish which could do â— man no other hurt but leave a bitter tang upon the â—alate for a time than to suffer any of these torments â—ut the space of one hour all the troubles of this life â—re but like eating such a piece of fish which though â—itter for the time yet are soon over and it is much â—etter to endure this for a short time than to be exposed to endless and eternal
begotten Son and perhaps some of the friends of God of whom Christ speaketh I call you no more Servants but friends for all that I have heard of the Father I have made known to you such as are Gods friends know more of his mind than others The seâ—ret of the Lord is with them â—hat fear him (x) Psal 25.14 The Papists say of Bonaventure that being asked by Aquinas out of what Books he had those heavenly expressions that were in his writings he pointed to the Crucifix saying that is the Book which prompts to me what I write being prostrate at the feet of that Image I receive more light from Heaven than from all the Books I read if what they ascribe to the Crucifex we transfer to Christ himself it will hold for a sound truth They looked to him and were lightened (y) Psal 24.5 We find the bodily sight is much strengthened by looking upon suitable objects when the eye is dimb if it be fixed a while upon some green Meadow or flowry bank it much helpeth the sight Artificers after long poring upon some dark work finding a dimness in their eyes are wont to take some Emerald or some other green thing by the verdure whereof their eyes may be refreshed and their sight strengthened it will hold as true in spiritual sight the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven 14. It would sweeten death and that nothing else can It was an usual speech among the Heathens that only Christians were contemners of death the Philosophers especially the Stoicks made it their work to furnish themselves with arguments and get their hearts into such a frame that they might be above all passions might not fear any evil that could befall them no not death it self and though in other things they went far even to the shame of most Christians yet when it came to death they fell short of what they propounded to themselves Socrates is thought to go as far as any other whatsoever evil befell him he was yet the same man no alteration appearing in his carriage insomuch as another Philosopher Antisthenes said If the Gods would grant him what he desired he would desire nothing else but to have the spirit of Socrates and this was so much the more remarkable because that equanimity he attained to was quite contrary to his natural temper There came on a time a fellow to Athens who pretended great skill in Palmestry that by the sight of mens hands he would tell what disposition they were of and having guessed shrewdly in many he was at last brought to Socrates looking upon his hand he affirmed him to be of a froward peevish disposition the people began to hout him having had so long experience of his meekness and moderation but Socrates said do not blame the man for the truth is such a one I am by nature only I have cured the intemperance of nature by the practice of Philosophy yet this man who was so far able to master himself and his passions in other things was not able to master the fear of death though at first he seemed undaunted yet when the cup of Poison was reached out to him he looked as pale as ashes the like it was with others Plato discoursing highly of the contempt of death was answered by one he spake beyond what he lived Tully was well versed in the writings of the Stoicks and thought himself fortified against the fear of death but when death came complained I know not how it comes to pass but so it is the remedy is too narrow for the disease Though while men look upon death at a distance they may hope by the improvement of Philosophical arguments to master the fear of death yet when death cometh in good earnest when all the senses the ports of the soul are beset with the ambushes of death when death mounts up all her batteries and beateth down one hold after another driving the soul from one part of the body to another till at last the soul be forced to quit her former habitation when a man comes to feel what he never felt before to do what he never did before nor is ever to do a second time when he cometh now to have the last cast for an Eternity either of happiness or misery to cease any longer to be what he was before and to enter upon a new but never ending condition when it cometh to this they must be better and higher arguments than can be learned in natures school that will be able to afford support and comfort to the departing soul As soon may a man think to gather Grâ—pes of Thorns and Figs of Thistles as by the sole improvement of these to grapple with the terrors of death Lypsius lying upon his death-bed when a friend that stood by said It would be in vain to suggest any arguments of consolation to him who was so well acquainted with the writings of the Stoicks he is said to turn himself towards Christ saying Lord give me the true Christian patience whereas the Believer whose mind is taken up with heavenly things being already dead to the world findeth it no hard matter to part with it as that Martyr Julius Palmar said to them that have their souls linked to the flesh like a Rogues foot to a pair of stocks it is indeed hard to dye but for him who is able to separate soul and body by the help of Gods spirit it is no more mastery for such an one to dye than for me to drink this cup of Beer having before-hand sent his heart to Heaven he looketh upon death as a favourable wind to carry him sooner to his desired Haven Moses converseth with God as a man converseth with his friend and when God bad him go up to the Mount and dye there Moses maketh no more of it he went up into the Mount and died according to the word of the Lord the Jews say that his soul was sucked out of his mouth with a kiss he who now converseth in Heaven when he dyeth only changeth his place but not his company removeth to a higher form but continueth at the same school while he liveth he is like the Bee which converseth amongst sweet flowers or like the Birds of the fortunate Islands which they say are all their life-time nourished with perfumes and when he dyeth he dyeth like the Phoenix in the sweet odours of an heavenly conversation 15. It would give us after death a wide and large entrance into Heaven They that look here to things Eternal shall after this life have possession of them shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven when others who â—ook no higher than things temporal shall be called the â—east in the Kingdom of God Heaven like the Halâ—ions nest will hold nothing but its own bird the Apostle blesseth God because he had made them meet
wholly annihilated Birth is a River saith Heraclytus which never drieth up but is continually supplyed by an accession of fresh waters though the Body be subject to death and after death to a thousand transmutations as men cast away at Sea may be devoured by Fishes those Fishes after eaten by men possibly some of those men devoured by wild Beasts those Beasts by Dogs those Dogs eaten up by Worms those Worms consumed to dust that dust scattered upon the Earth yet after all these revolutions and transmutations there is something remaining and God is able to make those dispersed pieces of dust like those scattered bones Ezek. 37. to come together one to another take twenty several sorts of seeds and mingle them together in the same vessel a skilful Gardiner is able to sever them one from another mingle the filings of Steel or Iron with so much dust that the filings are not perceived yet by the help of the Load-stone you may separate the filings from the dust according to their first quantity They say some exact Chymists are able out of the same herb to draw out the several elements by themselves That men can do this it is because God teacheth them as the Prophet speaketh of the Husbandman (w) Isaiah 28.26 And he that teacheth men knowledge shall not he know (x) Psalm 94.10 He that first made man out of nothing can much more repair him out of that something yet remaining Augustine hath a good meditation to this purpose Think saith he with thy self how old thou art whether twenty or thirty years old before that time what wast thou Where wast thou In the Grave whither thou goest there will be dust or ashes or something to be found toward a man whereas before that time there was neither dust nor Ashes nor any thing to be found towards thy Nativity God who at first made the body out of nothing can and will remake it out of something pre-existent and when it is thus re-made it shall be made Immortal and incorruptible So the Apostle * 1 Cor. 15.42.53 It is sown in corruption it shall be raised in incorruption This corruptible must put on incorruption and this mortal must put on immortality We read Levit. 14. If the Plague of Leprosie were in a house they must scrape the walls and pull out the stones and plaister and put other plaister in the room but if the Leprosie brake out again they must pull down the house with the stones timber and morter thereof There is in every man the fretting Leprosie of sin In the work of Conversion God as it were takes out the Timber and Stones and putteth others in their room while he worketh a thorow change in the soul but still the Leprosie of Sin continueth till at last God sends Death which pulleth down the house with the timber and stones and thereby takes away both the Leprosie of sin and that mortality and corruption which sin bringeth As a Watch being battered or clogged with dust is taken in pieces pulled joynt from joynt and wheel from wheel to the end it may go better than before or as some goodly Statue of Brass being defaced is taken down pulled in pieces put into the Fire but all this is that it may be put together again and made a more goodly work manship Or if we arise and go into the Potter's-Field and behold his workmanship is not the Vessel made of Clay that was marred in the hands of the Potter * Jer. 18.4 yet he either maketh it the same Vessel so as nothing is wanting but its former deformity or if he pleaseth a mâ—re honourable vessel than before In like manner the body being by Adam's sin made liable to Death and Corruption God seeth good to take it in pieces by death that being put together again at the Resurrection it might be freed from this corruptibleness and put into an estate of immortality and incorruption To what end is the Body made thus immortal if not to continue in an eternal immortal condition From all this we conclude if man be an immortal Creature both in regard of his Soul which is immortal in its own Nature and in regard of his Body which shall be made Immortal by Gods Power his future condition must of necessity be immortal and eternal whether he be admitted into Heaven or doomed to Hell his condition is eternal and everlasting CHAP. III. Of Scripture-Proofs of Eternal Happiness Consisting in Sight Love Joy Praise with created Accessories and Eternal Misery Expressed by Wrath Worm Fire Prison Darkness Burning Torment HAving endeavoured to demonstrate the point from Arguments I proceed to prove it from Scripture though it be unusual in the method of Preaching to bring Arguments before Scripture-proofs yet it is frequent in Argumentation to reserve the strongest Proof till last Ruffinus reporteth that at the Council of Nice a Godly man of no great learning was the means of Converting a learned Philosopher whom the Bishops with all their Arguments could not perswade the person brake forth into this speech Against words I opposed words and what was spoken I overthrew by the art of speaking but when instead of words power came out of the mouth of the speaker words could no longer withstand truth nor man oppose the power of God Possibly what is spoken by way of Argument may not be so convincing to some who will seek to elude the strength of one Argument by another whereas proofs from plain places of Scripture silence all cavils and exceptions that therefore I have reserved for the last proof There is a twofold Eternity one of Happiness the other of Misery the Scripture is abundant in the proof of both I begin with the Happiness of Heaven The Schoolmen distinguish of a two-fold happiness one they call the essential happiness which they make to consist in the enjoyment of God the other accidental consisting in the enjoyment of those glorious things which God together with himself giveth unto his people Others say to the same purpose that there is an uncreated reward which is God himself I am thy exceeding great reward (a) Gen. 15.1 and a created reward consisting in those good things which God hath created to make his people happy both these the Scripture describeth to be Eternal 1. The great Happiness in Heaven consists in the enjoyment of God God is the happiness of the Saints in Heaven not only Efficiently as he is the author of it nor only finally as he is the end of it but objectively as being the object of this blessedness he is both the Giver and the Gift the Rewarder and the Reward the Crowner and the Crown it is God who both bestoweth the happiness and is himself the happiness of the Saints Whom have I in Heaven but thee (b) Psal 73.25 God shall be all in all (c) 1 Cor. 15.28 as this will hold in some other particulars so in this and as
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
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
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
unbeseeming thing for us who preach peace to nourish contention I therefore entreat you by the sacred Trinity that you do all things in peace if I be the cause of this sehism if I be the Jonah that hath caused this storm cast me into the Sea that the tempest may cease put me from my Bishoprick banish me the City do what you will with me so you love the truth and peace Bernard while some brethren were offended with him telleth them I will be at peace with you though you will not when you trouble me I will be at peace with you I will give place to wrath lest I give place to the Devil thus while such as drive on wordly interests imagine deceitful things against them that are quiet in the land those that mind heavenly Eternal things labour all they can to promote concord to keep the unity of the Spirit in the bond of peace 9. It would much elevate the mind Vision is of an assimilating nature Jacob's Ewes seeing the rods with white streaks brought forth Cattle ring-straked and speckled the Egyptians worshipped a pied Bull and whereas some thought it strange that when one dyed they should have another of the same colour Austin thinks the Devil to keep them in Idolatry might do with their Cows as Jacob did with the Ewes present to them when they conceived the likeness of such a Bull. Plutarch telleth of two deformed Persons who often looking upon beautiful Pictures had beautiful children this vvhich is sometimes true in naturals will hold more true in morals conversing with low objects maketh low and degenerate minds What the Psalmist speaketh of Idol-makers and Worshippers they that make them are like unto them so are all they that put their trust in them may be said here earthly objects make earthly minds whereas looking to things Eternal which are the highest objects would raise our mind to a suitable height and greatness Thoughts are the food of the soul the soul feedeth on them as the body upon meat Now you know such meat as men eat such blood and spirits they have and look what the objects are about which the soul is conversant such is the soul low objects debase the mind high objects such as things Eternal work in men high minds and raise up to a greatness of spirit becoming man so noble a creature I doubt not but you would look upon it as a sordid thing for men to busie themselves about such low things as some and they great ones have sometimes done As Artaxerxes in making hafts of knives Bias in making Lanthorns Demitian in stabbing Flies with a bodkin another in stabbing Frogs whereas if you make any thing your business below things Eternal it is exceedingly below that greatness of Spirit which should be in men who have reasonable souls especially Christians who should have higher aims than other men If Children saith one play for Pins bigger boys for Points men for shillings or pounds there is no great difference and truly whatsoever you busie your selves about short of Heaven and things Eternal it is but a more serious trifling and it is a shameful thing to be serious about trifles (l) Turpe est difficiles habere nugas If like Baruch you seek great things seek them which are greatest and highest things Eternal and this will be both an argument of a greatness of spirit becoming Christianity and a means to raise up your minds to a higher pitch of greatness 10. It would put the greatest honour upon us we count those the most famous Mountains that are highest those the goodliest Trees that are tallest those the stateliest Buildings whose tops reach nearer to Heaven accordingly they are the choicest Christians whose hearts are most taken up with heavenly â—hings Remarkable is that which is spoken of Noâ—h These are the Generations of Noah (m) Gen. 6.9 but before any mention is made of his children the Scripture first saith Noah was a just man and perfect in his Geâ—eration and Noah walked with God and then folâ—oweth Noah begat three Sons Sem Ham and Japhet Though it were an honour to Noah to be the Father â—f those Sons out of whose loyns came all after Generations yet it was a greater honour to him to be a just-man and walk with God and therefore which Chrysostome calleth a strange kind of Genealogy after the Scripture had said These are the Generations of Noah It first saith He was a just man and walked with God and then Noah begat three Sons implying that it is a greater honour to be a good man and converse with God than to be a Father of the most numerous and illustrious progeny It is said That Jabez was more honourable than his Brethren then followeth And Jabez called on the God of Israel saying Oh that thou wouldest bless me indeed and enlarge my Coast and that thine hand might be with me (n) 1 Chron. 4.9 10. letting us understand that it was his piety and conversing with God in prayer that made him more honourable than his Brethren Let the blind besotted world count it a dishonour to walk with God and converse in Heaven yet this is it that will make men truly honourable in the esteem of God and Angels and all good men and will at last make them honourable in the eyes of them who now vilifie them When Michal scorned David for dancing before the Ark How glorious was the King of Israel who uncovered himself in the eyes of the Handmaids his servants David tells her It was before the Lord and if this be to be vile I will be more vile and of the Hand-maids thou hast spoken of of them shall I be had in honour (o) 2 Sam. 6. The like I say here those which now despise them even of them shall they be had in honour they will at last say with those in the Book of Wisdom These are those whom we had in derision c. but now are they numbered amongst the Saints and their portion is amongst the righteous 11. It giveth the greatest satisfaction to the mind temporal things may fill but cannot satisfie the belly may be filled and that with hid treasures but the heart cannot de filled with these things the soul is an immortal substance nothing but things eternal can content it it first came from heaven nothing below heaven can give it satisfaction as Noahs Dove hovered over the waters but could find no rest till she came into the Ark from whence she was sent as Quick-silver being poured out creepeth up and down from place to place and never is at rest till it finds Gold with which it may commix or as little veins of Water wandered from their Fountains though put into vessels of Gold or Crystal are never so well as in their proper Fountains so it is with the soul The motion of immortal souls is saith one like that of Celestial bodies purely circular they rest not till they return
from whence they came the bosome of Eternity It is a Maxim every thing hath a natural inclination to its original (p) Omne principatum sequitur naturam principiorum Rivers come out of the Sea and unto the place from whence they came thither they return again (q) Eccles 1.7 Though Fishes enjoy the vastness of the Ocean yet they more frequently visit the place of their first spawning finding it more commodious Bees will not be forced to tarry in another Hive unless they voluntarily leave their own in a swarme take them at other times when they lye out and sweep them into another Hive they will at furthest the next day return into their own Some say if a Partridge-Egg be taken out of the Nest and be hatched under a strange Partridge yet upon first hearing the call of her own Damme she will presently quit the Partridge that hacht her and render her self into her own Covey thus the Soul having its original from Heaven can never be satisfied but with heavenly things One (r) Bellarm. de Ascen grad setteth it out by this similitude As a heavy body cannot rest in the air be it never so wide nor in the water be it never so deep but still sinketh down till it comes to its center so the soul of man can never find any repose either in the airy and flitting honours or in the earthly dirty Riches or in the watery and softning pleasures of this life till it cometh to pitch upon God and Heaven Another thus As the bubble cannot stay it self at the bottom of the water but ascendeth higher and higher till it commeth to the top and then striveth to ascend no higher but breaketh its thin filme and pours forth it self into the open air (s) Gr. Nyss so the soul cannot stay it self in any of these earthly inferiour things but ascendeth up till it cometh to close with its proper object and there it findeth true repose Satisfaction which is in vain sought for in these temporal enjoyments is abundantly found in heavenly things They shall be abundantly satisfied with the fatness of thy house (t) Psal 36.8 he that hath them for his portion hath a goodly Heritage may say to himself with Deborah Thou hast marched valiantly oh my soul that hast got such a booty Or David Return unto thy rest oh my soul the Lord hath dealt bountifully with thee 12. It brings the greatest measure of joy that this life is capable of If one look to the land behold darkness and sorrow (u) Isa 5.30 But look up to Heaven and behold light and joy such as converse in Heaven are as was before-said compared to Mountains high Mountains being above the middle Region are free from clouds and storms there is nothing but calmness and serenity so Olympus is said to be all clear and beautiful (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a beauty and serenity is in the soul of the heavenly-minded Chistian he is like Adams Paradise when there was no flaming sword of terror placed there like Solomons Temple where no voice of Axe and Hammer was to be heard like the fields of Enna in Sicily where some say there is a continual spring and flowers all the year long whereas wicked men have mostly their heaven here and their hell afterward and most Christians have their hell here and their heaven afterward the heavenly minded Christian hath a double heaven one in time thâ— other in Eternity one in the way another in hiâ— Country one in labour the other in rest one is working the other in receiving the reward of his works as he is now in Heaven in regard of his practâ—ce and converse so in regard of his joy having here the first fruits of Heaven the prelibations of his future happiness Larks sing sweetest when they fly hâ—ghest theâ— is the soul of the Christian most full of joy when hâ— is soaring toward Heaven in his meditations Oh heâ— sweet saith Chrysostome is the contemplation of Heaven a man would dwell in this contemplation and noâ— come out of it A man saith Austin might age himself in it and sconer grow old than weary that anâ— cavil against the Religious Life as full of sadness anâ— Antipodes to all joy and cheerfulness is becausâ— they never experienced it and it is most unreasonable to censure what they never tryed it is as if 〈◊〉 Judge should condemn a man before he examine his cause or heard him speak for himself Wheâ— Jews went out to war if any took a beautiful Damsâ— captive he was not forbidden to marry her onely hâ— must shave her head and pare her nails and then hâ— might espouse her Joy is that beautiful Damsel thaâ— all the world court Religion doth not forbid us to marry it only to pare off the extravagancies of it and then we may enjoy it as Ambrose alluding tâ— the name Isaac which signifies laughter or ioy tâ— joy is not destroyed by Religion it is only laid upoâ— the Altar and made more sublime thy Isaac shaâ—â— not dye but the Ram thy joy shall not be taken away onely the extravagancy of it Tertullian in his Book de spectaculis proveth a large that there is no joy like the joy of a Christian and indeed what delight may be compared with thâ— delight of that Believer whose daily fellowship is wiâ—â— the Father and his Son Jesus Christ whose conversâ—â— is in Heaven who is continually drawing water out of the wells of Salvation and bathing his soul in those Rivers of Everlasting pleasures Some observe that the Grashopper neither feeds upon grass as beasts do nor upon seeds as birds do nor upon Flowers as Bees do only feedeth on the dew falling from Heaven and yet is both a nimble creature often shipping up and down and a cheerful creature frequently singing a true Believer as he doth not much trouble himself about the world so for the most part he hath little of it at least in regard of what the world giveth but conversing with things heavenly and eternal this filleth him with more joy than others have when their Corn and Wine encreaseth 13. It conduceth much to the encreasing of heavenly light and knowledge the higher men stand the further they see they that are in a Plain cannot see far they that are in a valley see but a little way such as are in a bottom of a well see only that point of the Heavens that is perpendicularly over their heads whereas those that stand upon the top of an high Mountain see over all the Country round about questionless they who are frequently conversing in Heaven cannot but know more than other men Origen upon those words of the Apostle Rom. 11. That when the fuln ss of the Gentiles is come in all Israel shall be saved hath this expression what is meant by all Israel shall be saved and what by the fulness of the Gentiles only God knoweth and his only
grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmine telleth of a wordly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) De ante bene moriendi l. 2. c. 11. Sir I have much desired to speak with you but it is not for my self but in behalf of my wife and children for my self I am going to Hell neither is there any thing that I would desire in my own behalf and this he spake saith he with such composedness of mind as if he had spoken of going but to the next Town or Village vile brute who could be so apprehensive of his going to Hell and be no more affected with it could a man have spoken with this stupid set after he had been some time in Hell do we think he would have made as light of it as he did then Certainly if fear will not work upon men feeling will It is said of Dives (w) Luke 16.23 That in Hell he lift up his eyes being in torments and saw Abraham afar off He who all his life time scarce ever looked upward toward Heaven yet being in Hell-torments he lift up his eyes the most stupid conscience will then be awakened they who now will not see shall then see and be confounded in the latter daies they shall consider it (x) Jer. 30.24 Oh how happy a thing were it if men were of the same mind now that they will be of then that they would be perswaded to do that now which afterward they will most passionately wish they had done that they would but do that in time which all the world would be glad to do when it is too late On the other side how sad is it that men should never consider this till they be awakened by everlasting burnings Parisiensis calleth such the Batts of Faith as Batts do not look forth till the Sun be down so it is with such Austin compareth them to them who awake out of a Lethargy and fall into a Phrensie they awake out of a dead Lethargy of stupid carelesness and fall into the Phrensie of honour and everlasting despair to conclude this particuâ—ar seeing there is no man whatsoever but will one time or other approve of this course it should be our care now to set about it to do that in time which we will wish we had done when it will be too late 3. Consider that wisdom is in nothing so much seen as in this There is saith the Philosopher a wisdom in some particular as when men are wise in their own professions and wisdom in general (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are wise about their chief good by how much greater the good is we aim at the greater is the wisdom that is shewed in the attaining it Eternal happiness being the chief good wisdom is mainly seen in securing that to our selves There are three things in which true wisdom consists first to propound to our selves the chief good the right end which is Eternal blessedness Secondly to pitch upon the right means conducing to this end Thirdly to arm our selves against those difficulties which might hinder us in the attaining it as we act in this such we will appear to be at last if we be such as make seasonable provision for our everlasting condition we will appear to be wise men indeed but if after all our cares and plottings for other things we shall have neglected this we shall shew our selves the greatest fools it was for this cause that God calleth the rich man Fool a he was wise enough for the world he knew how to get it he ordered his business so that his ground brought forth plentifully when he had it he knew how to keep it he resolved to pull down his barns and build greater he knew likewise how to enjoy the comfort of it Thou hast goods laid up for many years take thine ease eat drink and be merry but because all his wisdom extended only to these things making no provision for his future estate God calleth him Fool Thou Fool this night shall thy soul be required of thee and then adds so is he that layeth up treasure for himself and is not rich toward God that is careful about things temporal but makes no provision for things Eternal we use to look upon them as unwise men who have only from hand to mouth who look only for a present supply but take no care for their future subsistence such are we if all our care be limited to this short life without providing for our future estate certainly they only are truly wise who are wise unto Salvation such as are wise for other things and regardless of this will at last appear to be the greatest fools He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool (b) Jer. 17.11 He that maketh it his great business to get riches and so as he may get them careth not whether it be by right or wrong shall not only lose them when he hath most need of them but shall have beside the imputation of a fool though as the Psalmist saith of such men Whiles he lived he blâ—ssed his soul and other men praise him thinking he doth well unto himself yet this his way is his folly (c) Psal 49.13 18. and this his folly will at last appear to all men at the end of his days he shall be a fool he was a fool before in the opinion of God and all good men but then he will appear so both to all others and to himself likewise he will then say what a fool was I to pamper a vile body and neglect a precious soul to take so much care about a short temporal life and make no provision for my everlasting condition 4. Things Eternal are worth the securing and worth all the pains we can take in securing of them The Psalmist speaketh of them by way of admiration [d] Psalm 31.19 Oh how great is thy goodness which thou hast laid up for them that fear thee The Apostle saith Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him [e] 1 Cor. 2.9 What one saith of Venice that he that never saw it will not believe and he that hath stayed there but a while cannot know the stateliness of it may be more fitly spoken of Heaven we cannot comprehend it till we are comprehended by it It doth not yet appear what we shall be [f] 1 John 3.2 The best way to help our thoughts in conceiving of it is to represent it to our selves by those descriptions and comparative expressions by those particular good things the Scripture sets it out by As when a Mother saith Anselm giveth a great
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