mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what use of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laâ—rt foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and indubitable whence is it that men mind no more a thing that so mâ—ch and so nearly concerns them What are mens hearts made of Where are those affections which use to be eagerly carried out upon meaner objects What is become of mens Intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jeremy 2. 18. Let me ask Is a man a block a brut a home-born fool why is he spoyled or rather doth he spoyl and undoe himself Dyed Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2. Sam. 3. but for man to dye eternall as afool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9. 3. after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men doe and so they will one day judge of themselves but I pass to other Uses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor shâ—â—p of Christ feed below the mud wall is shinâ—d upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy goe up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of dayes when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24. 12. doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day long and chastened every morning and yet which is a greater evil many times the wicked devoureth the man that is more righteous than he Pharaohs lean kine devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and this hath been a great stumbling block to more intelligent men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find
of the world Deliver me from the men of the world a man of earth That the man of earth may no more oppress (p) Psal 17. 14. and 10. ult These earthly things transform them into their own nature on the other side he that maketh spiritual heavenly things his end he is a spiritual man so he is called Ye that are spiritual restore him a heavenly man As is the heavenly such are they that are heavenly (q) Gal. 6. 1. with 1 Cor. 15. 43. They say the Eagle tryeth her young ones by holding them against the Sun if they can face the Sun she looketh upon them as legitimate if we be such as make it our delight to acquaint our selves with God and have our conversation in Heaven it a is good argument that we belong to God that we have title to heaven when our knowledge and learning will prove but weak arguments of true Grace when gifts of preaching praying discoursing will afford us little comfort when the profession of Religion and outward performance of Duties will stand us in little stead this that we have made God our chief good and Salvation our chief end will be the best evidence of uprightness and sâ—ncerity by that therefore we should make it out to our selves 5. As the form in Naturals so the end here giveth not onely Being but distinction serving best to distinguish between one man and another the great difference between the worldling and the Saint lyeth in this as in matters of this life doth the worldling take pains in his Calling avoid unnecessary expences manage his business to the best advantage lay up somthing for his Children All this the Saint doth the difference chiefly lyeth in the end the former getteth that he may get followeth the world that he may enjoy the world worketh for more and desires more that he may have more whereas the other doth this for higher ends that he may honour God with his substance that he may maintain good works and lay up a good foundation for himself So in matter of Duty the Hypocrite goeth as far in outward performances as the true Believer Did David pray three times a day so did the Pharisees yea and make long prayers (r) Mar. 12. 40. Did David and Daniel fast so they and that twice in the week (s) Luk. 18. 12. Did Cornelius give almes the like did they (t) Mat. 6. 2. Did Abraham pay tythes they tythed their very Mint and Rue (u) Luk. 11. 42. The great difference lyeth in the end the Hypocrite doth all like the Pharisees that he may have praise from men or some other sinister end at best he prayeth that he may pray and heareth that he may hear and so maketh praying the end of praying and hearing the end of hearing whereas the upright Christian though he may think it a desireable thing to be well esteemed by those that are good and this may be some encouragement to him as David I will waiâ— upon thy name for it is good before thy Saints (x) Psal 52. 9. yet he doth not make this his end nay he looketh upon it as a snare to be applauded and cryed up as Luther said He would not have Erasmus his honour for the whole world neither doth he make Duty the end of Duty the end he aimeth at in all his services is first the advancing of Gods glory and then the furthering of his own salvation if then we would have our righteousness exceed the righteousness of the Scribes and Pharisees and do more than others as Christ expects (y) Mat. 5. 47. we must do it chiefly by this by doing all to the right end 6. The â—nd doth not only give Being and distinction but it gives likewise operari it hath a powerful influence upon the actions it is the principle of all operations the end and the means go together the one draweth on the other (z) Posito fine ponuntur media ad finem he that maketh riches his End will be forward to labour and take pains for it Solomon saith There is no end of his labour he riseth early goeth to bed late rides runs studies raketh every kennel scrapeth every dung-hill moves every stone leaveth no means unattempted to enrich himself no pains seems too much to him no difficulty can deterr him like him that gave this impression in his Escutcheon a hand with a Pickax digging a way thorow a Rock with this Motto I will either find a way or make one In like manner if we look to things Eternal making them our end we will be diligent in the Use of all meaâ—s conducing thereunto we will Pray Seek Knock Hear Read Confer Strive give all Diligence Prayers Watchings Fastings Humiliations Out-cryes to Heaven and other things which carnal men cannot indure to hear of will be willingly entertained if â—y any means we may attain the end of our desires he that means to go to Heaven saith Chrysostome will stick at no difficulties nor question what is rough in the way what is laborious like Solomon's sluggard there is a Lion in the way he will not say as Judas why is this waste or Naaman what needs so often washing why so much praying and hearing and labouring but will be forward to do any thing and think no labour too great so as he may finish his course with joy 7. The End doth not only engage to the Use of the Means but it renders the Means pleasant and delightful the End givâ—â— an amiableness to all the Means he that maketh riches his end the very labour and pains he taketh in getting them is delightful to him In all labour there is profit (b) Prov. 14. 23. and this profit it bringeth maketh it pleasant harvest the time of greatest labour is the time of the greatest joy they rejoyce according to the joy of harvest (c) Isa 9. 3. servasti Dominicum On the other side he that maketh things Eternal his End doth not only use the Means conducing thereto but he doth all with delight he rejoyceth to work righteousness he delights to do Gods Will he is glad when they say we will go up to the house of the Lord he doth not only pray but delights in approaching to God not only hear but the word is sweet to him not only observe the Sabbath but calls it his delight longs for it before it comes like the Jew who they say puts on his best apparel to welcome the approach of it and seems to hasten its approach woeing it with this invitation make hast my beloved when it comes he chearfully addresseth himself to the duties of it like the Primitive Christians who if the question were asked Hast thou kept the Lords day answered * Christianus sum omittere non possum I am a Christian I cannot but keep it in a word whatsoever he doth in Gods service he doth it with delight and complacency some make
thick and thin through fair weather and foul weather stick at nothing the Devil puts them upon would be verified in us in reference to God we would be willing both to do and suffer what God would have us no trouble would appear grievous no state and condition of life seem amiss in which God disposeth of us It is reported of a Jewish Rabbin that whatsoever befell him he would say It is good if any cross accident came it is good if any trouble befell him it is good also if a second a third cross this is good also for which cause â—e was called Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also I have read of a religious man who being in a great straight and not knowing what to do wrote down all the Letters of the Alphabet in apaper and spread them open before God saying Lord here are Letters and letters make words and words signifie things do thou put them together and make of them what thou pleasest it would be so with us in some measure if we looked as the Apostles did at things Eternal we would in these temporal things refer our selves to God we would be willing to be what God would have us to be and have what God would have us to have and suffer what God would have us to suffer 6. It would have a powerfull influence upon whatsoever we do every work we do is a step to Eternity as every step a Traveller taketh bringeth him nearer to his journeys end so every motion and action done by us is a step to our eternal condition every good action setteth us nearer an eternity of happiness every bad action carrieth us nearer an eternity of misery No sooner is any thing acted but it is presented to the All-seeing Eye of God and being viewed and censured is forthwith transmitted either to eternal reward or eternal punishment many things in this life which are transient in their nature are yet durable as to their issue A lease is written over in three or four houres yet the concernment of it may be for many years sometimes for many lives in like manner it is with us oâ—r thoughts words and actions do not dye as soon as they are past but are as seeds which are sown in time and come up in Eternity (b) Non transeunt opera sicut transire videntur sed velut aeternitatis semina jaciuntur whether we pray or sin whether we do well or wickedly we are sowing and these several seeds sown in this world will certainly come up in the world to come We read of some Rivers which after they have run some space fall under-ground and cannot be seen but after many miles running under the earth break up again into a great stream there are many actions we do which are no sooner done but we assoon forget what we have done they pass out of our sight but every one of these will rise up in Eternity and will make our eternity either more happy or more miserable Cast thy seed upon the waters saith Salomon for after many daies thou shalt find it (c) Eccles 11. 1. It is more properly meant of works of Charity but will hold in all other works which though at present they pass out of our sight yet after many daies will come up with a plentifull Increase and if this were well considered by us what manner of persons would we be how carefull and circumspect in all our actions Chroniclers have said Some Kings though otherwise they would have taken more liberty yet have been more circumspect in their actions knowing what they did would be registred and transmitted to posterity the like circumspection would we have if we did seriously consider that all we do will be certainly transmitted to Eternity 7. As it would have a mighty influence upon other actions so chiefly upon our duties our religious performances in which our Eternal condition is more especially concerned What Moses tells the Israelites Set your hearts to all the words which I testifie this day for it is not a vain thing for you because it is your life May be said of every duty we do it is our life our soul our Salvation our Eternity depends upon it and how strong should that cable be that hath so great a weight hanging on it Caesar said being in a hot fight At other times I sought for my honour now I fight for my life In many other things we act for our credit for our profit but in holy duties we act for our life our Eternal life is concerned and therefore whatsoever we do we should do it with all our might It was a boasting speech of Zeuxes that he painted for Eternity time hath long since defaced his work but it is certain whatsoever we do iâ— Gods service we do for Eternity we pray for Eternity and hear for Eternity and if he for that reason did whatsoever he painted with the greatest accurateness would not d Deut. 32. 46 47. so much as draw a line but with all possible care much more should we do it in all the duties we perform When formality indifferency deadness sleepiness creeps upon us we should do well to consider that our Eternity lyes at stake and this would be a good help against these Distempers we would not then put off God and content our selves with such dull and languid performances this would be like Oyl to the Jack or wings to the bird like sails to the ship or wind to the sails to carry us on with a full plerophory of affection It is a direction some give that we should do every thing we do as if it were the last time we should do it Seneca in an Epistle to a friend faith That he wrote then to him with that mind and affection as if he should be called away by death as soon as be had written We should do so much rather in our addresses to God we should pray and hear and perform every duty as if it were the last prayer we should make the last Sermon we should hear the last duty we should perform as if as soon as we had done we should be called away by death and forthwith enter upon our Eternal condition and this would questionless raise up our affections to the highest pitch of servency and intention When we go to hear a Sermon did we consider that it is our life that our Eternal welfare depends upon it we would give the more earnest heed as the Apostle exhorteth (e) Heb. 2. 1. We would hear as the Bereans did with all readiness and greediness of mind (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Christs hearers who are said to have their eyes fastened upon him (g) Luke 4. 20. and 19. 48. wholly intent upon him to hang upon him so the word there used doth signifie as catching at every word he spake when we address our selves to God in prayer did we set Eternal happiness before us
thing extraordinary that after an hundred and twenty years his eye was not dim nor his natural force abated o and that of the Israelites in the Wilderness was as strange that after forty years their cloaths and shooes waxed not old But what is recorded as a strange unwonted thing in them holds true in Heaven the Saints shall ever see God and yet their sight never was dim shall be cloathed with the Garment of Salvation and those Garments never wax old Abel hath been in Heaven five thousand years and upward and were there so many thousands to be deducted from his future happiness it would be some diminution to it but this adds much to his happiness that after so long a tract of time he is not one whit nearer the expiration of his happiness On the other side there is no wasting in the eternal punishments in Hell Drexellius makes this observation from those words of our Saviour (p) John 15. 6. If a man abide not in me he is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned Where he observeth the words do not run in the future tense he shall be cast forth and shall be cast into the fire and burned but all iâ— the present tense he is cast forth is withered men cast them into the fire and they are burned This saith he is the state and condition of the damned they are burned that is they are alwaies burning when a thousand years are past as it was at first so it is still they are burned after a thousand thousand years more as it was before so it is still they are burned If after millions of years the question were asked What is now their state and condition what do they what suffer they how doth it fare with them There can be no other answer returned but they are burned continually and eternally burning The Apostle saith of the Sodomites that they were set forth as an example suffering the vengeance of eternal fire it was many hundred years before the Apostle wrote this that they were doomed to those prisons of Fire yet all that time before they had been burning at this day they are still burning and so shall continue burning to all eternity All the burnings they have already endured deduct nothing from their future sufferings nor in the least abate the tale of their ensuing calamities but they have as much to suffer and if I may so speak as long a time to suffer in as when they went first to their own place CHAP. VII Of Eternal Happiness and Misery without intermission and without mixture in Heaven or Hell 4. ETernity is without any intermission There is no intermitting in time in the days of Joshua when the Sun and Moon stood still and some say there was the like pause in the Stars yet time did not stand but posted on its wonted course in the daies of Hezekiah when the Sun went backward ten degrees yet time went on the men then living were not the younger for that retrograde motion and if there be no intermissions in time much less in eternity and this undeniably followeth upon what was before spoken for if there be no succession in eternity but whatsoever good is enjoyed in Heaven and whatsoever suffering is endured in Hell be all at once it will thence follow that there is no interruptions in the happiness of the one nor any intermissions in the punishment of the other 1. There is no interruption in the happiness enjoyed in Heaven and this adds not a little to the greatness of it The best enjoyments in this life are often interrupted yea even the spiritual enjoyments of Believers God is often as a stranger in the Land of their souls and as a Wayfaring-man who tarrieth but for a night his visitations are less frequent and when they are many times not lasting the best of the Saints have experience of Gods access and recess of his drawing near them and his with-drawing from them God sometimes looks through the window shews himself through the Lattice shineth upon them with the light of his countenance makes some of his glory and goodness pass before them so as at present they are able to say with the Church The Lord is my Portion saith my soul but at other times God hideth his face withdraws his comforting presence so as at present they have no taste of his goodness nor smell of the sweet savour of his precious Oyntments nor intimations of his love nor illapses of the light of his Countenance they seek him but cannot find him they cry and shout yet he shutteth out their Prayer they go to the Word to hear what God will speak to them hoping that God may create the fruit of the lips peace yet cannot hear one word of comfort they follow God from Duty to Duty from Ordinance to Ordinance and yet God answereth them neither by Prophets nor by Dreames neither by Prayer nor Word nor Sacrament so as they many times cry out I have lost God the Comforter who should relieve my soul is far off from me or in the language of Sion The Lord hath forsaken me my God hath forgotten me And as they have these sad interruptions in their sense and feeling of Gods love so likewise in that joy and comfort which results from it what they say of Apes and Monkies that in the full of the Moon they are pleasant and jocund often skipping up and down doing their apish tricks but in the wain are dull and sottish not careing to stir in like manner Believers while the candle of God shineth upon their head they are filled with joy and that sometimes beyond what they are well able to bear as Ephraim who begged of God Lord withdraw a while thy joyes from me the weakness of this earthly vessel is not able to hold so great joyes And Severinus that Indian Saint being recovered out of a great sickness in which he found the glorious illapses of God upon his soul cryed out Oh my God do not for pities sake thus over-joy me if I must have these consolations take me to Heaven he that hath tasted of thy sweetness must needs after live in bitterness whereas on the other side when God hides himself and withdraws his presence there is no voice of joy heard in their tabernacles nothing remaining of those joyes they once had but onely a sad remembrance that they once had them Bernard on a time found himself much indisposed yet having striven with himself and then with God in prayer evidently found the visitations of God but this lasted but a while therefore he said of it Oh blessed hour but oh short stay Oh that it had lasted longer (a) Rara hora brevis mora si durrasset And Jeofry of Peroun being in a journey with Bernard one while was so filled with joy that he said he hoped be should never be sad more all
Aquam fluentem in cloacam deducas in hortum to take off our affections from things temporal and place them upon things eternal which only are worthy of them and suitable to them but to instance in some particular affections 1. Wee should look to them in our desires while others say who will shew us any good and have their desires eagerly carryed out after worldly objects the desire of our souls should be after heaven and things eternal There is no good Christian but goeth thus far though he may in some things come short of what he should be and what he should do and be many times taken off from his duty yet his desire is toward God and heaven A Merchant may for a time sojourn in a forreign Country to negotiate his affairs but his desire is after his own home and no sooner hath he dispatched his occasions but he hastens to his own Country the Needle in the Compass may be jogged another way yet it maketh toward the North and is in continual motion and trepidation till it comes to its proper posture A River may be turned from its course by a strong hand yet will be bending towards its own channel and never leaveth winding and turning till it worketh it self thither again in like manner a Believer by the importunity of temptation and the prevalency of corruption may be unsettled for a time and taken off from God and heaven yet still the frame and bent of his heart the desire of his soul is toward God and heavenly things neither should we content our selves with languid desires but strive to scrue them up to the highest pitch so as to pant after them as the imbosked Hart doth after the water-brooks to long for them as the parched ground gapeth after the rain 2. Look to them by hope we may say of hope as the Apostle of faith that it is the evidence of things not seen for so the same Apostle elsewhere if we hope for things we see not (o) Rom. 8. 25 r it is the property of hope as well as faith to make things not seen as visible and things future as present to the soul Gilead is mine and Manasseh is mine Ephraim also is the strength of my head (p) Psal 60. 7. and before I will divide Sechem and mete out the valley of Succoth Probably all these places were not yet in David's possession but God had spoken in his holiness as before had promised them therefore David looked upon them as already his in like manner heavenly things though removed from sense are present to faith and hope and we should by the improvement of these graces antidate our future happiness soar up before-hand into Heaven solacing our selves in those rivers of pleasure rejoycing in the hope of the glory of God and having this hope should purifie our selves trampling under our feet the Moon of these temporal things and live answerable to our hopes and expectations 3. Look to them by love Let no man say saith Austin what Ladders or Engines shall I climb up to Heaven by thou ascendest by love standing on Earth thou art in Heaven if thy love be placed upon God and Heaven It is reported of Andrew the Apostle that being taxed by some of the Heathens that he did not love their gods he replied Let me see whether your gods can make such a Heaven and such an Earth and do as much for me as God hath done when any of these temporal things begin to steal away our love we should consider whether they do or can so much deserve our love as heavenly things if not we should reserve our love for the things that are most worthy of it we should gather up those scattered pieces of love dispersed amongst so many several things and place all upon Heaven and Heavenly things 4. Look to them by delighting and rejoycing in them while others have their delight fixed upon things temporal as the covetous man upon the muck of the world as if the Curse of the Serpent were entailed upon him to eat the dust of the earth all the daies of his life the voluptuary upon sensual pleasures as if he were placed on the earth like the Leviathan in the Sea only to take his sport and pastime in it the ambitious man upon preferments delighting to see other q Amando ascendis stans in terris es in coelis si Deum diligis mens sheaves bend to his sheaf as it was in Joseph's dream let our delights be fixed upon the unseen things laid up in Heaven let us with joy draw water out of the wells of salvation and with Israel sing this song Spring up oh Well sing ye unto it (r) Num. 21. 17. 4. We should look to them in our endeavours Macedonius the Hermite retiring into the wilderness that he might with more freedom enjoy God and have his conversation in Heaven Upon a time there came a young Gallant into the wilderness to hunt wilde beasts and seeing the Hermite he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt saith the Gentleman and so do I saith the Hermite I hunt after my God Most men hunt after other things the profits and preferments of the world and many times are with Nimrod mighty Hunters Hunters usually do not keep the road but ride over hedge and ditch many time through Corn-fields any way their game leads them so it is with worldly men they care not what hedges they break thorow what gaps they make in Gods Law and their own conscience what wrong they do to others so as they may advance their own designs Again Hunters stick at no pains sometimes ride both themselves and horses out of breath sometimes run till they can run no longer with the like eagerness and industry do worldly men pursue these things and with the like and far greater eagerness should we hunt after God and Heaven we should think no pains too much no labour too great so as we might attain to the end of our desires the salvation of our souls this is that which is so often called for in Scripture Seek first the Kingdom of Heaven (s) Mat. 6. 33. the word signifies to seek as a man that bath lost a treasure who seeketh diligently till he find it Strive to enter in at the strait gate (t) Luk. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Strive as wrestlers do for mastery or as a man striveth for life when the pangs of death are upon him Work out your Salvation (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 12. it signifieth to Work accurately and with the greatest study and care Give all diligence to make your calling and election sure (w) 2. Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to study and beat the brains about a thing Labour not
heed to our selves If when Christ told his Disciples that one of them was a Devil and should betray him Though it were but one of twelve every one began n Jer. 3. 14. to suspect himself how much more should we when we hear it is not one of many but many to one that are likely to miscarry and perish everlastingly when one asked Christ Are there few that shall be saved he answered Strive to enter in at the strait gate That is the proper use we are to make of this Doctrine 8. We can be sure of nothing else if we make it our business to seek temporal things we are under a double uncertainty First it is very uncertain whether we shall get what we seek there is but one way to hit the mark but several waies of missing it though the world be courted by a great many yet there are more suitors than speeders there are but few that get a prize in the worlds Lottery these things are often like the shadow that flieth from them that followe it they who make hast to be rich most what make more haste than good speed and many times out of an eager desire of getting what they have not lose what they have As Balaam who gredily seeking after honour and riches not only lost them but his life likewise being killed in the battel q Josh 13. 22. â— Therefore the Hebrews apply that Proverb to him the Camel seeking horns lost hiâ— ears or if men do get these things they are uncertain of keeping them how often do these things leave men before they leave the world They flow by us saith Basil as the stream by the bank time will moulder away the bank it self but the water stayeth not for that but speedeth on its wonted course our life is as the tree these things like the fruit and leaves which fall off while the tree stands how many be there who seemed like a nail fastned in a sure place which have been like Sehbna removed from their station and tossed up and down like a Ball in alarge Country we can have no more assurance of these things than if we take a model of this daies clouds and think to compare them with them that will the p Luke 15. 24. next day appear Some have compared great men to the mountain Vesuvius near Naples which they say is so abundantly fertile that it is worth thousands yearly but when it happens to cast forth its fiery entrails doth sometimes more hurt in a day than it brought profit in a whole age and how many who have been raised to the highest pitch of worldly greatness yet in one daies miscarriage have been deprived of all they have been so long gathering together and lived to be objects of pitty to all that knew them We need not take Histories for examples daily experience sealeth to the truth of this he that in times of so great mutability hath not learned this lesson of the worlds uncertainty deserveth to be taught it as Gideon taught the men of Succoth and Penuel with thorns and brambles of the wilderness Or if these things last till death that is the longest day I remember one telleth of a worldly wretch who when he saw he must dye taketh a piece of Gold and putteth it into his mouth saying Some wiser than some whatsoever cometh of it I will carry this with me but could the sot think to carry his gold with him into another world God tells the rich fool This night shall thy soul be required of thee and then whose shall these things be which thou hast provided Whose soever they should be they should be no longer his when men have been all their lives time lading themselves with thick clay it fareth with them at death as with the Hedge-Hogg which having laded her self with Apples upon the prickles of her back and with much adoe dragged home her over-heavy burden perhaps carrieth one in her mouth but hath the rest swept of by narrowness of the hole which she only made wide enough for her own passage We brought nothing into this world and it is certain we can carry r Rogers his Treatise of love nothing out So that if we look after temporals we cannot be sure either of getting or keeping them whereas if we make Eternals the matter of our choice and labour for them in a right manner we may assure our selves of both The wicked worketh a deceitful work but to him that soweth righteousness shall be a sure reward (t) Prov. 11. 18. God hath not said to the house of Jacob Seek ye me in vain (u) Isa 45. 19 24. If we would take as much pains for Heaven as others do for the world we might undoubtedly obtain it and being obtained there were no danger of losing it I give them Eternal life and they shall never perish neither shall any man pluck them out of my hand (w) John 10. 28. and the consideration of this cannot but be a powerful motive and encouragement So it was to the Apostle I therefore so run not as uncertainly (x) 1 Cor. 9. 26. other runners though they run with all their might are upon great uncertainties Know ye not that they that run in a race run all and but one receiveth the prize And so it is in all other adventures about worldly things most have but their labour for their pains but it is otherwise in this spiritual race I so run not as uncertainly so fight I not as one that beateth the air And upon the same ground the Apostle encourageth others Be ye alwaies abundant in the work of the Lord forasmuch as your labour is not in vain in the Lord. (y) 1 Cor. 15. last 9. Consider what we have done in this great work how little and how much 1. How little the greatest part of men are scattered abroad in the world like the Israelites about the Land of Egypt to gather stubble or like Ants about a mole-hill busying themselves about impertinencies Sir Thomas Moore saith There is a Devil called Business (z) Negotium that carrieth more souls to Hell than all the Devils s 1 Tim. 6. 7. in Hell beside most men have so many Irons in the fire are cumbred about so many things that they wholly neglect that one thing necessary Nay it is to be feared many in the bosom of the Church who have lived forty or fifty years under powerful preaching have heard many hundred Sermons to provoke them to this duty yet the time is yet to come that ever they spent one hour together between God and their consciences in promoting that great work of their Salvation strangers have devoured their strength other things and that for the most part impertinencies have devoured the strength of their abilities the cream of their time When Heaven and eternal happiness have been neglected as if they were not and if it hath been thus with any of
more serious manner this and much more a man may do If any object that he cannot do this without Gods help and assistance I answer It is true but withal consider what kind of assistance is hereunto required and I shall explain it thus It is most true that a man can move neither hand nor foot without the concourse of Gods Providence but it is such a general concourse as God seldome denieth to any whereas if a man would do a thing above his strength as when Sampson would pull down the House upon the Philistins this requireth an addition of more strength in like manner though to believe and repent requireth a special grace and assistance of God yet to the use of these means before hinted is required no more than that common grace and general assistance which God seldom denyeth to any man If any object further that they cannot perform these Duties in a spiritual manner they cannot pray and hear in faith I answer while they are in their natural condition (b) In statu quo that is not their means Means saith one (c) Fenners Willful Murder is that which cometh between a mans Can and his Cannot their means is to do what they can to pray that they may pray in faith to hear that they may hear in faith to perform Duties that they may perform them in a spiritual manner If it be objected thirdly that without faith it is impossible to please God it is the prayer of faith that pleaseth God and so likewise in other Duties and to what end should they do these things when the doing them is not pleasing to God I answer Though without faith these Duties are not spiritually and formally good yet they are morally and materially and so far as they are good they are pleasing to God If thou doest well shalt thou not be accepted (d) Gen. 4. 7. A Cain a wicked man so far as he doth well he is accepted though these Duties being done without faith are not adequately proportionable to Gods will and so truly pleasing to him yet they are materially good and in regard of the matter accepted of him though doing these Duties be not a degree in the thing yet it is a degree to it though in the state they were it is not available to Salvation (e) Gradus in re gradus ad rem in statu quâ— yet by this a man renders himself more capable of Salvation and presents himself as a subject more fit for God to work on though I cannot say with the Romanists that he who improves his natural abiliâ—ies doth out of congruity merit justifying and saving Grace or that God hath absolutely bound himself upon the exerting and putting forth of these natural abilities to bestow supernatural Graces because that of our Saviour To him that hath shall be given is to be understood in the same kind (f) In eodem genere yet certainly God is never wanting to those who are not wanting to themselves the Apostle saith that God will bave all men to be saved e As a King really willeth and desireth the welfare of all his loyall Subjects though not with that degree of willingness that he doth the welfare of some special Favourite whom he raiseth to great preferment in like manner though God doth not will the salvation of all with that degree of willingness that he doth the Elect yet he willeth it with a true and real will though not with an absolute efficacious will and resolution as a thing which he absolutely resolveth shall come to pass as he doth the salvation of his Elect yet he doth it with a conditional will if they will come up to the terms of the Gospel though he doth not deal with all men in a Covenant of Grace yet he dealeth with all in a Covenant of Righteousness if I may so term it if they do well they shall be accepted if they believe and repent they shall be saved and he bestoweth upon them many means and helps to this end no man shall have any cause to plead at the last day I knew thou wert an hard Master reaping where thou hast not sown I was not wanting in using the means but thou wert wanting in giving a blessing I did what I could on my part but thou failedst on thy part no God will silence any such plea as he did with that unprofitable servant Why didst thou not put out my money to the Exchangers Why didst thou not improve that power I gave thee God will then make it appear that every mans destruction is of himself that God would have healed Babylon but she would not be healed that he would have gathered men as the Hen doth her Chickens but they would not Seeing then Gods bowels are not strainted to us let not us be straitned in our own bowels let us carefully use the means God hath appointed improve those talents g 1 Tim. 2. 4. put forth that power he hath given us it is in vain to expect God shouid help us unless we help our selves as we can do nothing without Gods assistance so God ordinarily will do nothing without our co-operation 3. We should carefully observe and improve those seasons and opportunities which God puts into our hands though the whole time of life be given us to make provision for Eternity yet there are some particular seasons when this may best be done some certain articles of time when God maketh more immediate offers of Eternal happiness As 1. When we find some more than ordinary impulsâ— to seek God in some duty of his own appointment sometimes when our thoughts are taken up with other things we find a motion darted into our minds to seek God by prayer or some other duty and many times one motion after another and when God thus provokes us to seek him it is a sign that is a time when God is willing to be found of us When God bade Moses come up into the Mount to him it was an argument he would meet him when he came there When Christ told his Disciples Behold I go before you into Galilee there shall you see me the Disciples going found as he had said In like manner when God prompts us into his presence it is a good argument we may then prevail with him 2. When God prepareth the heart and puts it into a frame and temper in some measure suitable to the duty as when there is wrought in us an aweful apprehension of the Majesty and holiness of that God before whom we come a lively sense of our own unworthiness to come into his presence a serious consideration of the solemnity of the duty we are about an earnest desire to meet God in the way of his own appointments when God is pleased to work up our hearts into such a frame these preparations are not in vain Thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10. 17. 3. When
be much in Prayer David saith For my love they are mine Adversaries but I give my self to Prayer (r) Psal 109. 4. it is in the Original but I prayer the words give my self unto as in our Translation are added for explanation as the different Character sheweth David speaketh as if he were composed and made up of Prayer and therefore no wonder that David assureth himself of Heaven As for me I will behold thy face in Righteousness it being impossible that a Son of so many prayers should perish He that calleth upon the Name of the Lord shall be saved is in three several places Recorded in Scripture 2. We should be swift to hear Hear and your Soul shall live (s) Isa 55. 3. It was by the Ear by our first Parents listening to Satan that we lost that happiness we were entitled to by our first Creation and as in Nature the same thing that giveth the wound doth sometimes afford the Cure So God hath ordered that by the Ear by hearing the Word we may obtain happiness Excellent is that passage of Chrysostome If you step into Courts of Judicature what pleading and wrangling shall you hear If into the Market-place there is little to be seen but buying and selling and lying and cheating if into Private Families nothing but working and toiling for the World if into Princes Courts all the Discourse is about Honours and worldly greatness but nothing that is Spiritual (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce a word of God and Heaven But go now into the House of God and there you shall be sure to hear something of Heaven and Heavenly things of the blessedness of separate Souls of such things as neither the eye hath seen nor the ear heard (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we should therefore diligently wait at Wisdomes doors and attend at the posts of her Gates 3. We should be much in Thanksgiving God promiseth I will give thee the opening of the mouth in the midst of them (w) Ezek. 29. 21. he would give them deliverance in such manner that Ezekiel and the rest of the Faithful might with freedom and open mouth praise the Lord in the Assemblies This opening of the mouth in praise which justly belongs to God for for whom praise waiteth in Sion and is imperfectly done by Believers on Earth is perfectly and abundantly practised by the Saints in Heaven the high praises of God are in their mouths it is the great work of those Heavenly Inhabitants as therefore wicked men accustom themselves to swearing and cursing as practising that on Earth they are like to do in Hell So the Saints inure themselves here to blessing and praising God as learning that Duty on Earth which they are to practice in Heaven As Young Gentlemen who intend to Travel into Forrein Countries will before-hand season themselves with some general Observations of the Situation Manners Customes of those Countries and learn something of the Language that they might not be wholly to seek when they come there In like manner if we intend for Heaven we should now accustom our selves to praising God which is the proper Language of Heaven and will make us more meet for it The 145 Psalm is entituled Davids Psalm of Praise Some Rabbins had so high an esteem of this Psalm that they affirmed that he who would three times every day repeat over this Psalm might assure himself of Heaven which because some might think too high Rabbi Kimchi thus moderateth that it is to be understood of those that not only speak it with their mouth but with their heart also when the Sacrifice of Praise is offered to God not only upon the high places of the tongue but upon the Altar of the Heart and from thence flameth forth in the Life such praise hath a promise of Salvation made to it Whoso offereth praise glorifieth me and to him that ordereth his Conversation aright will I shew the Salvation of God (x) Psal 50. 23. The praises the Saints now give to God are like the Musician's tuning his strings before he playeth they are but the essayes of those everlasting Allelujahs they shall sing in Heaven 4. Another help is Christian Conference and conversing with Heavenly minded Persons It is a good Observation Chrysostome hath that naturally a man hath but one Head to advise him one Tongue to speak for him two Eyes to fore-see dangers two Hands to work with two Feet to walk with whereas saith he had a man that skill that he could make that Head a thousand heads to advise him that Tongue a thousand tongues to speak for him those Eyes a thousand eyes to fore-see dangers c. he would hardly be circumvented by any Policy but this benefit we may have by the Communion of Saints their Examples Prayers Directions Exhortations Encouragements would be great helps to us in the way to Heaven They who ask the way to Sion with their faces thitherward are in a hopeful way of arriving there When the Spouse enquired of the Watch-men it was but a little that she passed from them but she found him whom her soul loved To these I might add the Duties of Reading Meditation Self-examination and some others which must be all done in their proper seasons The Husbandman must dung his Ground Plow Sow Harrow and perform other parts of necessary culture if he neglects any one of these he cannot expect a good Crop so it must be in our Spiritual Husbandry we must use all the means appointed by God without the neglect of any it would be a weakness in a man that hath a heavy Load and dirty ways to pass thorow to take but any one Horse out of his Team our work is great our strength small our Enemies Potent our hinderances many therefore had need use all the helps God affordeth without omitting any one Only I shall subjoyn two Cautions to be observed by us in the Use of these means and performance of these Duties 1. We must not be as the Grashopper that takes some skips toward Heaven and then squats down upon the Earth again or as some say of the Leopard that if he doth not get his prey at two or three jumps is impatient of any further pains we must not think it enough to perform these Duties for a time and then give over if we do not find that success we expected but must continue and persevere in the practice of them In the Morning sow thy seed and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that (y) Eccles 11. 6. Elijah sends his Servant to look toward the Sea he looked but saw nothing he went and looked a second a third nay six times yet seeth nothing he went the seventh time and then he saw a little Cloud like a mans hand and presently the Heaven was black with Clouds and there was a great Rain It may be thou
hast made thy addresses to God in the ways of his appointment and that not once but often thou hast followed God from one Ordinance to another and yet God answereth thee neither by Prophets nor by Dreams yet be not discouraged but wait still upon God in the use of the means possibly at last thou mayest see some little Cloud arising some little relenting for sin some weak desires after Grace and Salvation if but so do not despise this day of small things or if at present there be not so much as a little Cloud appearing yet resolve still to wait upon God and possibly as in that Miracle wrought by Jehoram of which the Prophet saith Make this Valley full of Ditches for thus saith the Lord ye shall neither see Wind nor Rain yet the Valley shall be filled with Water (z) 2 Kings 3. 16 17. So though at present there be neither Wind nor rain to be seen not one sigh coming from the heart not one tear dropping from the eye yet God being remembred in his ways may in his due time showre down righteousness and Salvation upon thy Soul Be not weary saith the Apostle of well doing for in due season we shall reap if we faint not (a) Gal. 6. 9. We should not then be as the common draught-horse who if he doth not find the Load coming gives over after a pull or two buâ— like the Horse of a right breed which though tyed to a Tree that stirs not yet strains and pulls and will sooner fall down dead with straining than give over I charge you O ye Daughters of Jerusalem that ye stir not up nor awake my Love till he please (b) Cant. 2. 7. She was willing to wait his leisure When Moses went up to receive Gods Commands he stays six days in the Mount (c) Exod. 24. 16. and the seventh God called to him though we wait long yet if at last God speak Peace this will be a sufficient recompence for all our waiting 2. A second Caution is this We should take heed of any high thoughts of any thing we do but let the golden thred of Self-denyal run thorow all our Duties and that in these two particulars 1. We should not be like that Antipheron a Creature Aristotle speaketh of who by reason of the weakness of his Eyes had a reflection of himself in the Air as others have in a Looking-glass so as all the day long he still saw himself but rather should be like that Mirrour fixed upon the wall of the Arcadian Temple in which when men looked to see themselves they saw instead of their own faces a representation of the Deity they adored when we have done all we can instead of seeing our selves we should see God in all our Duties and look upon all we do as Gods work in us The Ciens doth not bring forth fruit by any virtue of its own but by virtue of the stock into which it is ingraffed Without me saith Christ ye can do nothing If Austin in the Agonies of his first Conversion heard as he thought a voice speaking to him Do you stand in your self and do you not stand (d) In te stas non stas It was to let him know that the way to fall was to stand in his own strength If Catharine of Sienna labouring under temptations and begging Christs help had as is reported this Answer returned I am what I am thou art what thou art not It was to make her sensible that she was nothing in her self what she was she was in and by Christ the promise of the Kingdom of Heaven is made to the poor in Spirit (e) Mat. 5. 3. Such as know they are nothing have nothing deserve nothing can do nothing of themselves we must be emptied of our selves if we would receive of Christs fulness we must be nothing in our selves if we would have Christ to be all in all to us when we have done all we can we must deny our selves and ascribe all to free grace When Joab had overcome Rabbah he sent to David to come and take iâ— lest if he took it it were called after his Name (f) 2 Sam. 12. 28. When we have performed Duties in the best manner we should be willing that God have the glory of all When David and the People offered liberally and willingly toward the Building of the Temple David ascribeth all to God Who am I and what is my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee (g) 1 Chron. 29. 14. Paul whom Austin for this cause calleth the best Child of Grace the faithfullest Servant of his Lord whatsoever he was or had or did he ascribeth all to free grace he was in nothing behind the chiefest of the Apostles yet confesâ—eth he is nothing (h) 2 Cor. 12. 11. He was what he was eminent for grace yet what he was he was by grace By the grace of God I am what I am (i) 1 Cor. 15. 10. he lived yet not he but Christ lived in him (k) Gal. 2. 20. He laboured abundantly yet not he but the grace of God which was with him He was able to do all things but through Christ strengthning him (k) Phil. 4. 13. When we do evil we do our own as Christ saith of the Devil (l) John 8. We walk as men they like men have transgressed the Covenant (m) Hos 6. 7. But if we do any thing that is good it is from God who worketh all our works in us as therefore of him and through him so to him are all things 2. We must take heed of relying upon them Luther faith We must take heed not only of our sins but of our good Works (n) Cavendum est non solum à peccatis sed à bonis operibus Duties can never have too much diligence used about them nor too little confidence placed in them they are good helps but bad Saviours it is necessary we do them but it is dangerous to rely upon them John Knox lying upon his Death-bed passed over the last night of his Life with many sighs and groans being asked What was the cause of his trouble He answered that he had in his life-time gone thorow many Combats endured many buffettings of Satan but now the roaring Lion set more strongly upon him before the Devil had set his sins before him and tempted him to despair and sought to work upon him by worldly allurements but now he went another way seeking to perswade him that Eternal Life was but a due Reward for the great pains and labours he had taken in the Church of God and this he looked upon as the most dangerous temptation if the Devil cannot disswade us from performing Duties he will perswade us all he can to rely upon them and this will as much