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
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
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
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
(m) Eccles 7.14 When Dioclesian resigned his Empire he pretended this as the reason As the Planet which hath its exaltation in one sign hath likewise its counterpoise in another sâ— if there were any thing that afforded him any content it was accompanied with as much vexation our silver is mixed with dross our wine with water Neither is it thus only in temporal but in the Spiritual enjoyments of Believers who are here like the Nightingale sitting upon thorns or the Halcyon upon the trembling waters Doth the Christian serve God it is with fear doth he rejoyce it is with â—rembling doth he rejoyce in that Grace God hath given him as Paul Thanks be to God through Jesus Christ yet he cannot but mourn under the remainders of Corruption with the same Apostle O wretched man that I am who shall deliver me from this body of death and when he compareth that little grace he hath with that Original purity he lost in Adam he â—annot but mourn as the old men did (n) Ezra 3. who had â—een the former Temple in its glory is it matter of Encouragement to him when his heart is enlarged in Gods service as it was to David when he and the people offered willingly to the Lord (o) 1 Chron. 29. Yet it is a matter of sorrow that he is able to do God no better service his greatest joy is not without some mixture â—he women after Christs Resurrection departed from â—he Sepulchre with fear and great joy (p) Mat. 28.8 The Disciples walked in the fear of God and the comforts of â—he Holy Ghost (q) Acts 9.31 Whereas in Heaven there are â—ll things that are desirable and rare and precious â—ithout any mixture of contraries r There is perâ—ection without mixture of imperfectness When that which is perfect is come that which is imperfect shall â—e done away (s) 1 Cor. 13.10 There is perfection of holiness without the least sinfulness The sin of Jacob shall be â—ought and there shall be none (t) Jer. 50.20 Perfection of happiness without any kind of misery there is joy without sorrow They shall obtain everlasting joy and gladness and sorrow and sighing shall flee away (u) Isa 35.10 Rest without Labour Blessed are the dead which dye in the Lord they rest from their Labours (w) Rev. 14.13 In sum there is life without death attending it Light without darkness peace without trouble ease without pain a full enjoyment of all desirable good and freedom fâ— all imaginable evil 2. On the other hand In the eternity of Hells pâ—nishment there is all that is evil without the least mixture of any thing that is good The same shall drink â— the wine of the wrath of God that is poured out withoâ—â— mixture (x) Rev. 14.10 That Cup of wrath that is said to be fâ— of mixture (y) Psal 75.8 that is full of all the woful ingredienâ— that can be put into it is here said to be without miâ—ture that is without the mixture of any thing thaâ— might alleviate their Torments I shall onely instanâ— in three Particulars 1. Without any mixture of Mercy Here manâ— times God corrects with Judgment not in Wratâ— (z) Jer. 1â— last or if in Wrath yet in Wrath he remembreth Meâ—cy (a) Hab. 3.2 But there is all wrath without any mercy in the Sacrifice of Jealousie (b) Num. 5.15 God ordereth thâ— there should be no Oyl or Frankincense put to it bâ—cause it was an offering of Jealousie an offering oâ— memorial to bring iniquity to remembrance in liâ— manner in Hell there is no oyl of mercy to lenifie the sufferings no Incense of prayer to appease Goâ— Wrath he that made them will not have mercy â— them he that formed them will shew them no â—vour the day of Grace and Mercy is then past tâ— door of mercy is for ever shut up against them Wâ— once the Master of the house is risen and hath shut the doâ— and ye begin to knock at the door saying Lord Lorâ— open to us He shall answer and say I know you â— whence you are (c) Luk. 13 1â— When God hath shut up the doâ— of Grace and Mercy as he doth in Hell thougâ— they beg and cry for mercy they shall receive no â—ther answer than a peremptory denial the fooliâ— Virgins deferred to get oyl into their Lamps till was too late and when they went to buy the Bridâ—groom came and the door was shut and when they begged Lord Lord open to us he answered verily I say unto you I know you not * Mat. 25.10 and what will a poor â—reature say or do in this dreadful exclusion Have you ever seen a prisoner at the Bar with what importunate out-cries he begs mercy and with what deâ—ection and despair he goeth away when he cannot obâ—ain it think then what horror canfusion and Everlasting despair shall surprize the Souls of those lost undone creatures who find themselves drenched in a sea of wrath and vengeance and cannot hope to have â—o much as one chord of mercy thrown out to them â—nd that is another addition to their misery it is not onely without any mixture of Mercy at present But 2. Without any hope of mixture for the future In this life though men be under great troubles they are â—eldom without hope the Prophet Daniel heard the â—oice of an Holy One crying Hew down the tree and â—estroy it yet leave the stump of the roots in the Earth â—nd thus it is usually with men in this life saith Amâ—rose though the tree be cut down and the branches â—opt off all they have taken from them yet some of â—he root is left their hope is not quite cut off as â—ong as there is life there is hope to him that is â—oyned to the living there is hope †Eccles 9.4 And this is some â—upport to men in their present troubles but in hell â—oth root and branch and all hope are quite cut off Bede observeth that God hath made three places and â—n each of them hath placed two things in Heaven â—e hath placed Verity and Eternity on Earth Curioâ—ity and Repentance in Hell Misery and Despair and â—s Hell is the proper place of despair so this despair is â—ithout the least mixture of hope what hope hath the hyâ—ocrite when God taketh away his soul * Job 27.8 the Hypoâ—rite of all other wicked men is usually most confident making no question and thinking much that any other should question his title to Heaven but wheâ— the hypocrite shall be turned into hell with all the peopâ— that forget God all his hopes will be quickly confuted what hope hath the hypocrite when God taketh awaâ— his Soul could a man speak with such a Son of confidence after he hath been some time in hell and ask him whether he were as confident aâ— before Oh what a sad and doleful answer would he return how would
silent for a good space of time so as his friends wondered what he was musing on oâ— the sudden he cryed out Oh for ever for ever for ever and so continued almost a quarter of an hour together and could not be taken off but still cryed out for ever for ever Eternity is a thing of that amazing nature that it may well swallow up our thoughts when once engaged in the meditation of it while then others mind earthly things let our thoughts be taken up with this let us impose it upon our selves as a daily task and suffer no day to pass us but to set aside some time for so profitable a study 1. Let us think what Eternity is and run over it our thoughts the several particulars before mentioned that it is without any end succession wasting intermission mixture all which set forth the unspeakable concernment of it then reflect upon that twofold Eternity think what a blessed thing it is to live in the presence of God and Christ and the blessed Spirit to sit down with Abraham Isaac Jacob and the rest of the Saints in the Kingdom of Heaven to be made partakers of those joys that no eye hath seen no heart can conceive think on the other side what a dreadful thing it is to be for ever banished the presence of God and Angels and Saints to be shut up eternally under chains of darkness where a man shall see nothing but the flames of his own torments hear nothing but howlings and lamentations feel nothing but extremity of torment Yet further let us not content our selves to have some flitting transient thoughts about these things but let us dwell upon them till such time as we have warmed our hearts with these considerations there is a twofold meditation of things one in the light another in the heat one in the understanding the other in the heart and affections we should not think it enough to engage our understandings in a speculative contemplation but should dwell upon these thoughts till we have wrought up our hearts to a suitable temper as a man that in the morning taketh some Physical drink will eat nothing two or three hours after till it hath had some kindly operation so having had some serious thoughts upon Eternity we should take heed that no intervening occasions justle these out of our minds but suffer them to stay till our hearts are throughly affected with them that being done proceed we one step further 2. To apply all this to our selves to consider that we are the men who are concerned in it that after a short time we must certainly enter upon one of these two conditions and accordingly to bespeak our selves in this or the like manner Oh my Soul which of these is like to be thy condition for temporals I am well enough but what are my Eternals at present God hath cast my lot in a fair ground I have house lands orchards gardens and other things not only for necessity but delight but hence I must and whither then after I am gone hence I shall return no more to my house my place shall know me no more and what dwelling shall I have when I part with this shall I dwell in Gods Tabernacle and rest in his Hoâ— Hill or must I dwell with devouring fire and Eveâ—lasting burnings I have now Wife Children Friends who are ready to accompany me when I am solitary to advise mâ— when I am in straits to comfort me when I am iâ— heaviness to tend me when I am sick and perforâ— other offices of love and kindness but time is cominâ— when I must part with them when there will be aâ— end put to these relations so as I shall be no longer husband to the wife of my love nor father to the fruâ— of my own loins and when I am taken away froâ— them what company shall I then have shall I go tâ— an innumerable company of Angels to the general Assembly and Church of the first born to the spirits of just men maâ— perfect or must I take up my abode in Hell where shall for ever company with Devils and damned spirits I am well provided for the things of this life meat drink cloaths money lands and other accommodations but what provision have I made for my immortal Soul what assurance have I that it shall be weâ— with me when I go hence in these temporal things desire the best assurance that may be had thinking can never be sure enough but what evidence have for Heaven what ground to conclude that that shaâ— be the place of my everlasting abode If thou beest noâ— resolved to think well on thy condition whether good or bad but wouldst know whether thou shalt live or diâ— eternally summon thy self often to such thoughts aâ— these and deal seriously and impartially with thy own soul if after these enquiries thou beest able to make it out upon good ground that thou hast title to eternal blessedness rejoyce in it bless God for it say as David once Lord what am I that thou hast brought me hitherto that thou hast taken me out of the womb of nothing and given me a Being amongst thy creatures that thou hast not only made me a creature but a new creature that thou hast made me of a chilâ— of wrath a son of thy adoption what am I that thou hast done this for me but as if all this were a small thing in thy sight thou hast spoken of thy servant for a great time to come even to Eternity and is this the manner of men do men use to deal thus and what can thy servant say more to thee what further happiness can I desire of thee Will God in very deed dwell with men saith Solomon thou mayest ask Shall man in very deed dwell with God shall a poor crawling worm abide for ever with the high and lofty one who inhabiteth Eternity Shall this Soul that now dwells amongst them that are enemies to peace be one day made the associate of Angels and joyned to the spirits of men made perfect Shall this vile body this clod of earth shine as the Sun in his greatest brightness Shall these eyes these windows of vanity be admitted to see God in all his beauty and sweetness Shall this tongue which now so often letteth fall frothy discourses hereafter joyn with that heavenly Quire singing Halleluâ—ahs and songs of benediction to God and the Lamb Shall these feet which now tread a dirty earth afterward tread upon stars and trace the Streets of the New Jerusalem When the King of Pontus in Plutarch had married a maid of an obscure Family and sent to her aged father great store of all good things the poor man was so over-joyed that upon all occasions he would cry out All this is mine if thou beest able to prove thy title to Heaven go round about the Heavenly Sion tell the Towers consider the Palaces count upon the several Beatitudes the innumerable
sorts of good things there treasured up and say to thy self shall all this be mine having this hope rejoyce in it walk in the comfort of it thou doest too unworthily undervalue thine own happiness if thou dost not live comfortably all thy days On the other-side if upon enquiry thou findest thou hast neither lot nor portion in this business bewail thy condition sit alone keep silence put thy mouth in the dust if so be there may be anâ— hope give God and thy self no rest till thou haâ— ground to hope better things of thine own condition 2. We should look to them in our speeches thougâ— at some times and some company men may speaâ— one thing and think another like watermen thaâ— look one way and row the contrary like those iâ— the Prophet who cry Epypt and look to Assyria yet there is scarce any thing by which a man maâ— be better discovered than by his constant and usuâ—â— communication The tongue is the pulse of the Souâ— the index of the mind as is the man so is his communication Anatomists say the heart and the tongue hang upoâ— one string there is as great a proximity between theâ— in a moral respect as in their natural posture out 〈◊〉 the abudance of the heart the mouth speaketh Somâ— Physicians tell us that in some diseases a mans temper is as well known by his tongue as by his pulse or urine it holds as true in the spiritual frame anâ— temper of the Soul Men are usually known whaâ— country-men they are by their language the meâ— of Gilead knew the Ephraimites by their pronunciation saying Sibboleth for Shibboleth the Maid told Peter thou art a Galilean thy speech bewrayeth thee By this we may know whether we belong to Heaven oâ— the World the speech of worldly men is about worldly things He that is of the earth is earthly and speaketh â— the earth (c) John 3.31 They are of the world therefore speak theâ— of the world (d) John 4.5 whereas heavenly-minded Christians who look to things eternal make them thâ— great Subject of their discourses it is a burden to theâ— to be in such company where they hear nothing but frothy unsavoury speeches or at best discourses about worldly things whereas discourse of Heaven is a precious balm to them which doth not break their head they are glad when others say Let us go â— to the house of the Lord where they may hear someâ—â—ing of Heaven and willingly embrace every occaâ—on to speak of it the primitive Christians into â—hatsoever company they came were still speaking â—f heaven of a glorious Kingdom they expected â—hich made the foolish Heathen tax them for ambiâ—ous men who aspired after Kingdoms therefore â—ustin Martyr apologizeth for them You hearing that â—e expect a Kingdom imagine that we loâ—ok after earthâ— Kingdoms but the Kingdom we look for is not of â—his world but is a Kingdom above with God and â—hrist in heaven While others are inquisitive about â—he occurences of the times or how they may grow â—ch in the world the Believers enquiries are about â—eavenly things like those Isa 50.5 that ask the â—ay to Sion with their faces thither-ward Or those Gospel-Converts who assoon as they were wrought â—pon asked what shall we do to be saved Or those â—oman Ladies who would not let Jerome alone for â—sking questions and thus it should be with us in â—he things that concern this life we are ashamed that we â—re ashamed to ask about what might be for our adâ—antage and should we not be much more forward â—oth to enquire of others and to discourse our selves â—bout the unseen eternal things in heaven Those that fearâ—d the Lord spake often one to another (f) Mat. 3.16 The Lepers (g) 2 King 7. Having themselves found plenty of victuals in the Tents of the Syrians said one to another this is a day of â—ood tidings we do not well that we hold our peace and â—ccordingly went and told it in the City Sampson having â—ound honey did not only eat himself but carried it â—o his father and mother A man that hath been in a Perfumers shop doth not only partake of those sweet â—mells but going out they stick to his cloaths so as â—hose that come near him partake of those perfumes In â—ke manner having our selves tasted of the heavenly gift and smelt the sweet savour of precious oyntments we should be ready to communicate to others what we have found and to provoke them to taste that the Lord is gracious and this would be a means to engage our selves to a more eager pursuit of heavenly things Natural bodies by motion gather heat The Coachman by urging forward his horses makes his own way in like manner our speaking to others and provoking them will set a sharper edge upon our own affections like the Boar that whetteth his teeth with his own foam or the Lion that rouseth his courage by beating himself with his own tail 3. We should look to them in our affections we should often set our affections on things above not â— things on the earth (h) Coloss 3.2 Affections are the hands of the Soul He that hath clean hands and a pure hâ—art (i) Psalm 24.4 that is he whose affections are clean and heart pure the Hands are the keepers of the house (k) Eccles 12.3 they serve at alâ— turns for all offices therefore Epictetus saith thaâ— sure God is a great God who hath given us these hands (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst other Uses they are the Instruments and Organs by which we take things if we take meat or drink or any thing we want we take it with thâ— hand what the hand is to the body that the affections are to the Soul by them we should lay hold upon eternal life they are the feet of the Soul Takâ— heed to thy feet when thou goest into the house of God (m) Eccles 5.1 It is by them the soul is carried toward things Eternal they are the wings of the soul by which â— flyes to heaven as the bird to its hill This is the great end why God planted these affections in the soul to place them upon such mean objects as temporal things is infinitely below the nobleness of the affections Neroes fishing for Gudgeons with a Golden hook and digging the earth with a Golden spade was thought ridiculous enough by wise men the marriage of the Cedars with the Brambles daughter as in Jothams parable the joyning of a head of Gold with feet of clay as in Nebuchadnezzars Image the coupling of a living man with a dead carcasse as in Mezentius his invention none of these so preposterous as for the affections of an immortal soul to prostitute themselves to so worthless objects we should then follow Austins counsel to turn the water from the Bumbie into the Garden (n) Aquam fluentem in cloacam deducas in hortum to take off our
of the world will perish and that he should deceive so many in this as it will be a matter of the insultation to Satan that he can thus gull many who are otherwise knowing understanding men so it will be matter of the greatest confusion to themselves that they should suffer the Devil to cheat them of their chief Good that he should put them off with so mean inconsiderable things and lead them blindfold to Hell like an Ox to the slaughter or a fool to the correction of the stocks the nature of man doth exceedingly abhor to be cheated there being not only loss in it but a disparagement an imputation of weakness laid upon the man to suffer himself to be outwitted men use to say when they are cheated but in a small thing They had rather have given away three times as much but to be cheated of our souls our eternal salvation that is more grievous were it only in the matters of this life it were not much but to be deceived in things of the highest concernment in the business of eternity that is most sad but that which makes it more sad is because it is such a gross and palpable deceit to take a counterfeit Pearl for a true one there being a great likeness may sometimes befall an understanding man but to take a pebble for a Pearl a flint for a Diamond this is so gross that none but a fool or mad-man would be thus mistaken and for men to take earth for heaven things temporal for things eternal to suffer Satan to cozen them of their souls and eternal Salvation and put them off with such mean petty things this is the greatest cheat in the world and that men should be so far deluded by Satan as to make things so much below themselves their ultimate end will be to them matter of confusion for evermore Shew your selves men saith God to the Idolatrous Israelites who of their silver and gold made themselves a God (l) Isa 46.8 That any should so â—â—man themselves as to make these things their God â—heir chief good their end cannot but be in thâ— end matter of great astonishment This is another Consiâ—eration which shews of what grand concernment it 〈◊〉 to propound a right end to our selves 3. To look to things eternal as our end is the great â—â—ing wherein the work of Conversion doth consist Conâ—ersion bringeth a great Change the Apostle calleth 〈◊〉 a transformation (m) Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum Ego it makes a man as it were aâ—â—ther man I am not I said that young Convert yet 〈◊〉 is though a great Change it is no substantial Change â—â—e man is the same still for his nature and substance 〈◊〉 is chiefly a Change of the heart and that is seen â—â—ainly in the aim and intent of the heart a Bowl â—â—at runneth on the left hand if the bias be but turâ—â—d it runs as much on the right without any change 〈◊〉 the substance of the Bowl the Painter that was â—â—oken to by a Gentleman to draw a Horse running â—â—th full speed it hapned when he brought it home â—â—at he presented it to the Gentleman with the bottom â—â—ard and so it seemed to be a Horse tumbling upâ—â— his back at which the Gentleman being angry the â—â—nter bad him but turn the sides and then it would 〈◊〉 according to his desire so it is here let but the 〈◊〉 be changed and then the man that before lay tumbling as is were upon his back kicking against God and Heaven will be running the wayes of Gods Commandements the change of the heart is much in the change of the end and if the heart be changed the man is changed when he once cometh to this resolution time was when I made the world my end and that I pursued with all eagerness such and such sins as my end and then it was a pleasure to me to do wickedly whereas now by Gods assistance I resolve to make it my business to lay up treasure in heaven whatsoever else I do I will be sure to do that whatsoever I neglect I will not neglect this one thinâ— necessary when a man cometh thus to change his end this is the great thing wherein Conversion doth coâ—sist for as natural corruption consists chiefly iâ— that de-ordination whereby the heart is taken oâ— from God as the chief good and eternal happineâ—â— as the chief end and placed upon sin or the world and therefore Austin makes sin to be nothing else thaâ— to use that we should enjoy and enjoy that we should use (n) Utendis frui fruendis uti so Conversion is nothing else but a turning froâ— sin to God from the Creature to the Creator froâ— things temporal to things eternal Conversion in Scripture is termed Vocation or Calling whom he haâ— predestinated them he hath also called and converteâ— men are said to be called out of the World conceiâ— it thus a man hath his face toward the world anâ— sin and hell while he is marching furiously 〈◊〉 these wayes of his own heart God makes him heaâ— as it were a voyce behind him saying this is not tâ— way neither are these the things there is anotheâ— way you must take other things you must seek 〈◊〉 you would be happy when God thus calleth aâ— sometimes Christ his Church Come with me from Lâ—banon my Spouse come with me from Lebanon aâ—â— withal enclineth the heart to hear and obey thâ— Call this is to be called out of the world this is it in which the work of conversion consists when those Gospel-converts were effectually wrought upon the work chiefly appeared in making eternal life the matter of their Enquiries what shall we do to be saved What shall we do to inherit eternal life If then we would have evidence of our conversion without which there is no Salvation it must be by making eternal things our aim and end 4 The end denominates the Person such as the end is such is the man Philosophers say (o) Dat esse distinguere operari that the Form giveth Being to the thing distinguisheth it from other things and is the principle of all its operations now it is a Rule some give what the form is in natural things that the end is in morals and in all these respects it will appear of how great concernment it is to look to our end As in naturals the form giveth the Being man being informed by a reasonable soul that makes him a reasonable creature so the end doth in morals every man is as his end is If wordly earthly things be a mans end he is a man of the world Deliver me from the men of the world a man of earth That the man of earth may no more oppress (p) Psal 17.14 and 10. ult These earthly things transform them into their own nature on the other side he that maketh spiritual heavenly things his end he is a spiritual
full spreading than by any Clock or Watch. The Hopp in its growing winds it self about the pole always following the course of the Sun from East to West and can by no means be forced to a contrary way Some affirm that the sap in trees precisely follows the motion of the Sun ascending and descending at the same time and by the same steps the Sun doth if we come lower to inanimate creatures Plato observeth that all the Elements do naturally desire to evaporate themselves into the coelestial Region as it were there to attain to a higher degree of perfection the fire and air those lighter elements still aspire higher and higher as it were to make nearer approaches towards Heaven the earth and water those heavy Elements though they do not ascend in their gross bodies yet they are daily sending up some thinner part of themselves some vapours as it were some breathings toward Heaven Naturalists speak of several stones in which there is some representation of the heavenly bodies so that in the several orders of nature there is something that might mind us of this duty of conversing in Heaven and looking to things Eternal there is scarce any thing we look on but might some way or other put us in mind of this the best and choicest things the earth affords are hid from our eyes shut up in darkness so as if we look downward we see only the surface of the earth and there our sight is bounded whereas upward toward Heaven all things are open and transparent to note how vast our affections should be toward Heaven if we stand upon some high steeple and look downward to the earth we cannot look long without dizziness and fear whereas when we look upward toward Heaven though a thousand times greater distance we can continue looking without either as if nature would hereby mind us that our eyes were given us to look to Heaven not to the earth Having then so many Monitors we shall shew our selves ill scholars if we do not learn this lesson 2. If from other things we look to other men I mean the people of God they teach it by their example the Apostle speaking of himself and the rest of the Saints saith Our conversation is in Heaven the word (c) Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 civitas aut vita civilis though it hath several significations yet chiefly these two it signifies our City whereof we are Citizens and to which we belong Heaven so Zanchy we are Citizens of Heaven not of earth and therefore ought to seek the things that are in Heaven Or it signifieth carriage or deportment or converse (d) Phil. 1.27 Acts. 23.1 so the word rendered in other places And so most Interpreters and our translation render it Our conversation is in Heaven this is the inseparable property of every true Believer he converseth in Heaven The way of life is above to the wise (e) Prov. 15.24 This world is the place of his abode but not of his delight his body is here but his soul his better part above his commoration is on earth but his conversation in Heaven he liveth here but loveth there as Merchants who live in this Kingdom yet are called Spanish or Turky Merchants because their trading is in those places In like manner the Believer he is in the world but not of the world this world is but his Inn Heaven is his home his Country he is in Heaven while he is on earth he converseth with God while he sojourneth in the world his trading is for Heaven his love desire delight is placed upon heavenly things this is not obscurely held forth in Scripture by those several things to which Believers are compared sometimes to the Palm-tree The righteous shall flourish like a Palm-tree the Palm-tree groweth streight and upright They are upright as the Palm-tree (f) Psal 92.12 and 10.5 and so represents the heavenly minded Christian whose motions toward heaven are direct and streight without those obliquities and turnings aside which appear in the carriage of other men the Palm-tree is small in the body or trunk and biggest at the top close and shut up in that part toward earth but broad and open in that part toward Heaven and so further resembleth the Heavenly Christian whose heart is closed toward the world but is open and enlarged toward Heaven the Palm-tree hath no boughs or branches upon the sides or body but all the boughs grow together at the top to which perhaps that alludes I will go up to the Palm-tree I will take hold of the boughs thereof f and so is a further emblem of a Christian all whose branches and out-goings are exalted above the earth and without any straggling and dividing aspire toward Heaven Again Gregory Nyssen saith of this Tree That it riseth out of the earth with its perfect bigness and thickness at the top (g) Cant. 7.8 so that though it groweth in height or bigness in the other parts of it yet it never groweth any greater or bigger at the top if this be true In this likewise it resembles the true Believer who though in regard of other graces he be like the Crocodile that groweth till the very time of his death yet at his first conversion hath the frame and bent of his heart upon Heaven Yet once more Philo saith that whereas all other trees have their sap in the root which from thence ascends only the sap and heart of the Palm tree is at the top toward the top of the middlemost bough which is surrounded by other boughs as a General is by his Life-guard if so it hath yet a further resemblance to Believers whose hearts are in Heaven for there their treasure is and there is their heart also In the same place the Psalmist compareth the righteous man to the Cedar The righteous shall flourish like the Palm-tree and spread abroad like the Cedar in Lebanon The Cedar it is a stately Tree it is called the goodly Cedar (h) Psal 80.10 with Ezek. 17.22 the high Cedar it doth saith Jerom grow up fast toward Heaven and so resembles those Believers who are as he expresseth it aspiring toward Heaven Again they are sometimes compared to mountains They that trust in the Lord shall be as Mount Sion that cannot be removed (k) Psal 125.1 Chrysostome observeth there are three things more remarkable in mountains (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their firmness and stability their invincible strength and their inaccessible height in all these respects the Saints are like Mountains but the last is only proper to the present purpose of all parts of the earth the mountains are nearest unto Heaven the Mythology of that Poetical fiction of Atlas bearing up the Heavens was to represent the high mountains which some of them call the pillars and supporters of Heaven and some think they are meant by The pillars of Heaven tremble and are astonished at thy