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 comfortabâ—y all thy dayes 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 any hope give God and thy self no rest till thou hast ground to hope better things of thine own condition 2 We should look to them in our speeches though at some times and some company men may speak one thing and think another like watermen that look one way and row the contrary like those in the Prophet who cry Egypt and look to Assyria yet there is scarce any thing by which a man may be better discovered than by his constant and usual communication The tongue is the pulse of the soul the index of the mind as is the man so is his communication Anatomists say the heart and the tongue hang upon one string there is as great a proximity between them in a moral respect as in their natural posture out of the abundance of the heart the mouth speaketh Some Physitians tells 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 and temper of the soul Men are usually known what countrey-men they are by their language the men 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 or the World the speech of worldly men is about worldly things He that is of the earth is earthly and speaketh of the earth (c) John 3. 31. They are of the world therefore speak they of the world whereas heavenly-minded Christians who look to things eternal make them the great Subject of their discourses it is a burden to them to be in such company where they heare 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 goe up to the house of the Lord where they may hear something of Heaven and willingly embrace every occasion to speak of it the primitive Christians into whatsoever company they came were still speaking of heaven of a glorious Kingdom they expected which made the foolish Heathen tax them for ambitious men who aspired after Kingdoms therefore Justin Martyr apologizeth for them You hearing that we expect a Kingdom imagine that we look after earthly Kingdoms but the Kingdom we look for is not of this world but is a Kingdom above with God and Christ in heaven While others are inquisitive about the occurrences of the times or how they may grow rich in the world the Believers enquiries are about heavenly things like those Isa 50. 5. that ask the way to Sion with their faces thither-ward Or those Gospel-Gonverts who assoon as they were wrought upon asked what shall we do to be saved Or those Roman Ladies who would not let Jerome alone for asking questions and thus it should be with us in d John 4. 5. the things that concern this life we are ashamed that we are ashamed (e) pudet non esse impudentes to ask about what might be for our advantage and should we not be much more forward both to enquire of others and to discourse our selves about the unseen eternal things in heaven Those that feared 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 good tidings we do not well that we hold our peace and accordingly went and told it in the City Sampson having found honey did not only eat himself but carryed it to his father and mother A man that hath been in a Perfumers shop doth not only partake of those sweet smells but going out they stick to his cloathes so as those that come near him partake of those perfumes In like 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 tayl 3. We should look to them in our affections we should often set our affections on things above not on things on the earth (h) Coloss 3. 2. Affections are the hands of the Soul He that hath clean hands and a pure heart (i) Psalm 24. 4. that is he whose affections are clean and heart pure the Hands are the keepers â—â— the house (k) Eccles 12. 3. they serve at all turns for all offices therefore Epictetus saith that 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 the 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 Take heed to thy feet when thou goest into the house of God (m) Eccles â— 1. It is by them the soul is carryed toward things Eernal they are the wings of the soul by which it fiyes 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 prepostorous 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)
gratifie Satan and as certainly ruine our Souls as if we wholly neglected them when we have done all we are able we must say We are unprofitable Servants (o) Horreo quicquid de meo est ut sim meus Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replyed I abhor my Rectorship of the University my Reader-ship of Divinity my Pastorship of Edenborough and all I have done that I might be sound in Christ not having on mine own Righteousness And at another time There is nothing of mine which I do not account as dung that I might win Christ And again I have nothing to glory in but the merits of Christ all other things I count losse 6. We should labour for those Graces which entitle to eternal happiness I shall name only some as 1. Knowledge This is eternal life to know thee the onely true God and Jesus Christ whom thou hast sent (p) John 17. 3. Though the Valentinian Hereticks had knowledge in too high estimation when they ascribed all to it affirming that as ignorance made us subject to all misery so the restauration of the inward-man must needs belong to knowledge onely yet what some Philosophers said of Light that all the influences of the Sun and Stars are by light transmitted to this inferiour world so the light of Knowledge is that Conduit-pipe by which the several Graces God worketh are conveyed into the soul as in the first Creaation light was the first thing God made so in the new Creation Josephus saith that Judas Maccabeus going about to repair the Temple and purge out the reliques of Idolatry began with the Lights placed a Light upon the golden Candlestick and ordained a Feast which they called Lights (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when God purifyeth the heart and makes it a Temple for himself He first setteth up the light of knowledge in the Soul without this we can never hope to be made partakers of the inheritance of the Saints in light When Hamans face was covered death followed when men live in a land of Light and yet have the things of their peace hid from their eyes it is a sad Prognostick of their everlasting miscarriage If our Gospel be hid it is hid to them that are lost (r) 2 Cor. 4. 3. 2. Godly sorrow which worketh repentance to Salvation not to be repented of (s) 2 Cor. 7. 10. If any thinks he hath no sin I would say to him as Constantine of Acesius the Novatian Let him make new Ladders to climbe up to Heaven by but if we have sinned there is no other way than by godly sorrow sin must be purged either by water or by fire saith Guericus if the water of Repentance doth not here wash away our sins Hell-fire will afterward burn our souls 3. Faith which the Apostle 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 à side 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 wayes and means of Salvation and 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 in Truth it giveth undoubted title to Heaven though at present no particular assurance of it 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 joyes of Heaven are said to be prepared by God for those that love him (y) 1 Cor. 2. 9. Ambrose in his Funeral Oration for Theodosius describing his religious Death bringing in the Angels and Archangels 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 coales thereof are coales of fire which hath a most vehement Flame (z) Cant. 8. 6. 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 Anstin If I were asked what is the readiest way to attain Truth and so Happiness I would answer The first the second 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 highest degree of Happiness Whosoever shall humble himself as this little child the same is the greatest in the Kingdome of Heaven (a) Matth. 18. 4. 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowle they call Polysarchoi which though they have wings like other Fowle to flye 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 are like these Fowles who though they have intellectual immortal souls by which they should converse in Heaven yet they are so eaten up with the world that they have no time and lesse mind to look after Heaven Chryosostome observeth that other beasts though they are made so as they look down to the earth yet sometimes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely the covetous worldling like the Camel is so bowed down to the earth that he liveth as if there were neither a God to be served nor 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 heart set both upon the World and Heaven if we desire and
is As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (h) Psal 17. last where the Prophet seems to speak of a further sight he should have of God when he awaked at the Resurrection whereas that mental sight he should have before his awaking The other Text is Now we see through a glass darkly then face to face now we know in part then shall we know as we are known (i) 1 Cor. 13. 10. Either the latter clause must be only an exegesis an explanation of the former which is not so likely or else there must be some difference between seeing and knowing which is the sight of the mind but these disputes I wave as not so pertinent to the present purpose whatsoever sight it be it will be a blessed one the chief reward of the blessed (k) Visio Dei summum Beatorum praemium and that which chiefly makes it so is because it is for ever what our Saviour speaketh of the Angels that they alwaies behold the face of his Father (l) Mat. 18. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuò Aethiop at all times and throughout all times may be as truly spoken of the Saints who in respect of immortality are said to be equal to the Angels (m) Luk. 20. 36. as they shall alwaies be with the Lord (n) 1 Thes 4. 17. So they shall alwaies see his face and be everlastingly satisfied with his likeness 2. From the sight of God I come to the love of God which followeth upon the other our love of things is usually proportionable to the knowledge we have of them things not at all known are not at all loved things but in part known are but in part loved here we know God but in part we see parts of his waies but how little a portion is heard of him (o) Job 26. 14. We do not see a thousandth part of that beauty nor taste a thousandth part of that sweetness that is in him and that is one reason why our love to him is so weak whereas in Heaven when we shall see God in all his beauty when that Sun of Righteousness shall appear in all his glory displaying on every side the rayes of his Divine perfections Oh what loves what ardent and enflamed affections will the sight of God produce in us when we shall see him as he is we shall love him as he is when we shall see him face to face we shall love him heart to heart our love will be every way proportionable to our sight and knowledge as we shall see him eternally so we shall love him eternally Nothing shall be able to separate us from the love of God (p) Rom. 8. 39. it is true both of Gods love to us and ours to him but the latter say our Annotators seemeth better to agree with the antecedents Charity never faileth Prophecies and Tongues and some kinds of Knowledge cease but Charity never (q) 1 Cor. 13. 8 13. and in this respect chiefly it is preferred to Faith and Hope when Faith is turned into fruition and Hope into possession Charity is in its greatest lustre 3. Others place happiness chiefly in that joy and delight the Saints have in the enjoyment of God and this followeth upon the former as their love is proportionable to their knowledge (r) Tantum gaudebunt quantum amabunt tantum amabunt quantum cognoscent so their joy to their love as their knowledge and love is full and perfect so their joy so full as that it cannot enter into them but they enter into it Enter thou into the joy of thy Lord (s) Mat. 25. 21. If in this life when they see him not yet believing they rejoyce with joy unspeakable and full of Glory (t) 1 Pet 1. 8. Oh what joyes what extasies what ravishments of Spirit must needs flow from that full and perfect sight and enjoyment of God in Heaven God will be as a deep Sea of blessedness saith Nazianz. (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sea that hath neither bank nor bottom the Saints as mystical fishes solacing themselves in those Crystal stream yea God will be as their great Shepherd carrying them into his green pastures and leading them beside the still waters and they like sheep feeding among the Lillies of his divine Perfections God as that great Master of the Feast setting them at his own Table and himself coming forth to serve them (w) Luke 12. 37. they as chearful guests filling and satisfying themselves with the fatness of his house God as a great Load-stone saith Salvian perpetually drawing by the powerful attractives of his love and sweetness the Saints as the Iron clinging to him by an inseparable love and union All these resemblances shew what unspeakable joy and delight the Saints shall have in their enjoyment of God but that which will make their joy most full will be the eternity of it therefore these two are joyned together In thy Presence is fulness of joy and at thy right hand are pleasures for evermore (x) Psal 16. last this joy these pleasures will hold parallel with eternity and last as long as God himself Everlasting joy shall be upon their heads (y) Isa 35. Your heart shall rejoyce and your joy no man taketh from you z 4. To these three waies of Injoying God I shall add a fourth thing praising God which must necessarily resulte from all these It being impossible but they who see God in his infinite beauty sweetness and other perfections must needs love him and rejoyce in him and break forth into his praises It is a Tradition of some of the Jewish Rabbins that when God had finished the work of Creating the World he demanded of the Angels then in glory with him what they thought of that work And one of them after he had highly praised that goodly work-manship yet desired that one thing might be added to set a seal upon the rest Being demanded what that was Answered To have a powerful harmonious voice Created which being mounted upon the Chariot of the Air and carried upon the wings of the Wind might continually sound forth the Praises x Joh. 16. 22. of God for that incomparable work Could we suppose their Fantasie to be a verity it had been a motion not unbeseeming an Angelical Spirit and if God might be thought so worthy of praise for the work of Creation how much more for that great work of Glorification And this is indeed the great work of those heavenly Inhabitants In that Temple doth every man speak of his honour and in this consists much of their happiness It would indeed be a blessed thing but to hear the Hallelujahs and Triumphant Songs of those Heavenly Inhabitants If a man could but a while lay his ear to Heaven and hear that ravishing Musick which for its loud sounding is compared to the voice of
of rejoycing to them 3. They shall have no pity from the Devils and their fellow-damned Companions but on the contrary those who now tempt and draw them to sin will then insult in their torments They shall be an abhorring to all flesh (s) Isa 66. 24. 4. They shall not so much as pity themselves the Scripture speaketh of weeping wailing and gnashing of teeth heavy chear saith Latimer where weeping and wailing is served-up for the first course and gnashing of teeth cometh in for the second but thus it will bee in Hell as they shall weep and wail for their misery so they shall gnash their teeth at their own folly and shall be filled with such a hellish rage against themselves that they will never cease to vex and torment themselves CHAP. VIII Of Lamentation for those at ease and careless of Eternity from three several Aggravations with Expostulations 1. THe Doctrinal part being handled the Application follows which I mainly intend Socrates is said to bring down Philosophy from Heaven because he first reduced it unto practice and certainly that preaching is best which cometh nearest to the end of preaching which is to excite men to a practical improvement of divine Truths and I know no one truth more capable of a more close Application than this of Eternity That therefore I now come to 1. Hence have we ground I know not whether of reprehension or lamentation or whether of lamentation or astonishment If this be a certain truth that there is an eternal condition of every man after this life that every man must after a short time enter upon an eternity either of happiness or misery Then behold ye despisers and wonder and perish tremble ye men and women that are at ease in Sion who live as if you had no souls to look after as if there were neither a Heaven to be cared for nor a Hell to be feared nor any being of man after this life yea all ye that pass by behold and see and stand astonished at the desperate sottishness of the Sons of men when our Saviour told the woman of the water he gave of which whosoever drinketh shall never thirst she beggs Sir give me this water (a) John 4. when he speaks of the bread that comes down from Heaven and giveth life to the world the Jews cryed Lord evermore give us this bread (b) John 6. and truely it might be expected that when men hear of the eternity of happiness in Heaven they should be so affected with it that some as conscious of their former carelesness should with Ephraim smite upon the thigh and passionately bewail their neglect of so great Salvation that others with those Gospel-Converts should ask What shâ—ll we do that we mâ—ght inherit eternal life that others as full of Heavenly admiration should stand like the Cherubins with bowed faces as desiring to pry further into this mystery that others as Naaman when he was cured went away resolving to serve no other God but the God of Israel so they should take up peremptory resolutions to make it their great business to get interest in this happiness On the other side one would think that when men hear of the eternity of Hell-torments they should almost think and speak and inquire after nothing else but how they should flee from the wrath to come that they should run up and down from one Minister to another and from one Christian to another enquiring what they should do to escape the damnation of Hell all this might be expected But alas who hath believed our report or to whom is the arm of the Lord revealed Oh fools and slow of heart to believe what the Scripture hath spoken and what Ministers preach (c) Isidor Coelum negligimus terram non retinemus It was the complaint of one That eternal happiness in Heaven is every way unspeakably great and is freely offered to us and yet who spends so much as one hour in the meditation and pursuit of it Who is it that talketh of it to his Wife and Children and Family We can riot in the praises of our Native soil but are ashamed to speak of our heavenly Country our everlasting Home in the the things of this life our Understandings are quick enough to conceive them our hearts to embrace them our tongues to speak of them but in the things of Eternity how deep is our silence how low our speech How seldome our Meditations and as the same Authour addeth we forsake the eternal happiness in Heaven for earthly things which will soon forsake us and though this as barely considered in it self be so great a sottishness â—â— can never be enough 〈◊〉 yet it may be further aggravated from these following Considerations 1. If we consider how frequently and earnestly men are called upon to make provision for Eternity It was John Baptist's pathetical expostulation O Generation of Vipers who hath warned you to flee from the wrath to come (d) Mat. 3. 7. I would ask who hath not warned you which of Gods faithful Ministers or what Sermon almost is it in which they do not either directly or consequentially make this the great business they preach and press upon you and when they Preach they desire to do it in the most powerful and moving way they are able when they preach of Heaven and eternal happiness they strive to speak in a silken dialect cloathing their speech with the soft raiment of the most pleasing and winning Expressions so as the Pulpit seems to be another Mount Olivet full of delight and sweetness when they Preach the terrors of the Lord the damnation of Hell they strive if possible not to speak stone only as he said but thunder-bolts desiring that every sentence might fall like a clap of Thunder rending in pieces the adamantine hearts of men The Philosopher saith that men continually breath fire though it be not seen and when they preach of Hell they desire if possible to breath flames that they might thaw a frozen Generation and scare men out of their sins by throwing some flashes of Hell into their Consciences so as the Pulpit seems to be as another Sinai where there is nothing but fire and lightning and thunder When they go about to perswade men to flee from the Wrath to come and lay up treasure in Heaven they bring Line upon Line and Precept upon Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add intreaties beseeching men by the love of God and love to their own souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their souls when they see they cannot prevail that Israel is not gathered they go
of time so as his friends wondered what he was musing on on 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 in 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 Sainâ—s in the Kingdom of Heaven to be made partakers of those joyes 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 haâ—ing 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 whether 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 Holy Hill or must I dwell with devouring fire and Everlasting burnings I have now Wife Children Friends who are ready to accompany me when I am solitary to advise me when I am in straights to comfort me when I am in heaviness to tend me when I am sick and perform other offices of love and kindness but time is coming when I must part with them when there will be an end put to these relations so as I shall be no longer a husband to the wife of my love nor father to the fruit of my own loyns and when I am taken away from them what company shall I then have shall I go to an innumerable company of Angels to the general Assembly and Church of the first born to the spirits of just men made perfect or must I take up my abode in Hell where I 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 well with me when I go hence in these temporal things I desire the best assurance that may be had thinking I can never be sure enough but what evidence have I for Heaven what ground to conclude that that shall be the place of my everlasting abode If thou beest not resolved to think well on thy condition whether good or bad but wouldst know whether thou shalt live or dye eternally summon thy self often to such thoughts as these and deal seriously and impartially with thy â—wn 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 bast 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 child 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 fight 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 Allelujahs 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
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
(a) Mentis rationisque Ministras I will faith the Apostle that men pray every where lifting up holy hands (b) 1 Tim. 2. 8. Salomon in that excellent prayer spread forth his hands towards Heaven (c) 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 of his hands towards Heaven If we go upwards to the face God hath made the face to look upward to Heaven Salomon findes the Sun Moon and Stars in the Head of man l at d Os homini sublime dedit coelumque tueri jussit e Eccles 12. 2. least according to the Chaldee paraphrase which refers it to the face and eyes Before the Beauty and glory of thy face be changed and the light of thine eyes be darkned 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 observe that whereas other creatures have only four muscles to their eyes whereby they look forward and downward and on both sides man only hath a fifth by which he is able to look up to Heaven Look inward to the Heart that is an inverted Pyramid or like a Vial that is narrow and contracted in that part toward Heaven but above all the soul was purposely given us for this end we can no way think that God hath given us these immortal souls to be only conversant about perishing things these spiritual souls to be taken up with secular affairs these souls which are heavenly substances to be wholly employed about earthly objects How absurd is it to think that God should so curiously fashion a body in the lower parts of the earth and breath into it an immortal soul created after his own Image made in the same mould with the blessed Angels capable of eternal happiness and then should send into the world this Epitome of the whole Creation only to eat drink and sleep or only to buy and sell and traffique in the world the beasts that have but sensitive souls can do all this and much more as well as we they know when they are ill what herbs to have recourse to for the recovery of their health and some think the practice of Physick hath been much improved by observations taken from the creatures they know how to dig their holes and make their nests to secure themselves against the injuries of the weather when the place of their abode groweth incommodious they can shift into a warmer Climate The Stork in the Heaven knoweth her appointed time and the Turtle and Crane and Swallow (f) Jer. 8. 7. they know how to provide against a time of want The Ant provideth her meat in summer (g) Prov. 6. 8. they are so wise as to 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 to provide a shelter against a time of danger the wild Beasts have their Dens the Stags their Thicket the Hares their Covert the Wasps their Cells the Bees their 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 creatures can do as well if not better than we some are stronger some swifter some quicker sighted some better scented in all these one creature or other excelleth 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 (i) Quam contemptibilis res est homo si sâ—pra humana se non erexerit What a contemptible thing is man if he doth not look higher than these temporal 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 (k) Beatifica visio reddit impotentes ad peccandum 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 where times of great defection when all flesh had corrupted their wayes and the whole earth was filled with violence 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 (l) Gen. 6. 9. 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
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
who uncovered himself in the eyes of the Handmaids his servants David tells her It was before the Lord and if this be to be vile I will be more vile and of the Handmaids thou hast spoken of of them shall I be had in honour (o) 2 Sam. 6. The like I say here those which now despise them even of them shall they be had in honour they will at last say with those in the Book of Wisdom These are those whom we had in derision c. but now are they numbred amongst the Saints and their portion is amongst the righteous 11. It giveth the greatest satisfaction to the mind temporal things may fill but cannot satisfie the belly may be filled and that with hid treasures but the heart cannot be filled with these things the soul is an immortal substance nothing but things eternal can content it it first came from heaven nothing below heaven can give it satisfaction as Noahs Dove hovered over the waters but could find no rest till she came into the Ark from whence she was sent as Quick-silver being poured out creepeth up and down from place to place and never is at rest till it finds Gold with which it may commix or as little veins of Water wandered from their Fountains though put into vessels of Gold or Crystal are never so well as in their proper Fountains so it is with the soul The motion of immortal souls is saith one like that of Celestial bodies purely circular they rest not till they return from whence they came the bosome of Eternity It is a Maxim every thing hath a natural inclination to its original (p) Omne principatum sequitur naturam principiorum Rivers come out of the Sea and unto the place from whence they came thither they return again (q) Eccles 1. 7. Though Fishes enjoy the vastness of the Ocean yet they more frequently visit the place of their first spawning finding it more commodious Bees will not be forced to tarry in another Hive unless they voluntarily leave their own in a swarm take them at other times when they lye out and sweep them into another Hive they will at furthest the next day return into their own Some say if a Partridge-Egg be taken out of the Nest and be hatched under a strange Partridge yet upon first hearing the call of her own Damme she will presently quit the Partridge that hatcht her and render her self into her own Covey thus the Soul having its original from Heaven can never be satisfied but with heavenly things One (r) Bellarm. de Ascen grad setteth it out by this similitude As a heavy body cannot rest in the air be it never so wide nor in the water be it never so deep but still sinketh down till it comes to its center so the soul of man can never find any repose either in the airy and flitting honours or in the earthly dirty Riches or in the watery and softning pleasures of this life till it cometh to pitch upon God and Heaven Another thus As the bubble cannot stay it self at the bottom of the water but ascendeth higher s Or. Nysen and higher till it cometh to the top and then striveth to ascend no higher but breaketh its thin filme and poures forth it self into the open air (s) Gr. Nyss so the soul cannot stay it self in any of these earthly inferiour things but ascendeth up till it cometh to close with its proper object and there it findeth true repose Satisfaction which is in vain sought for in these temporal enjoyments is abundantly found in heavenly things They shall be abundantly satisfied with the fatness of thy house (t) Psal 36. 37. he that hath them for his portion hath a goodly Heritage may say to himself with Deborah Thou hast marched valiantly oh my soul that hast got such a booty Or David Return unto thy rest oh my soul the Lord hath dealt bountifully with thee 12. It brings the greatest measure of joy that this life is capable of If one look to the land behold darkness and sorrow (u) Isa 5. 30. But look up to Heaven and behold light and joy such as converse in Heaven are as was before-said compared to Mountains high Mountains being above the middle Region are free from clouds and storms there is nothing but calmness and serenity so Olympus is said to be all clear and beautifull (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a beauty and serenity is in the soul of the heavenly-minded Christian he is like Adams Paradise when there was no flaming sword of terror placed there like Salomons Temple where no voyce of Axe and Hammer was to be heard like the fields of Enna in Sicily where some say there is a continual spring and flowers all the year long whereas wicked men have mostly their heaven here and their hell afterward and most Christians have their hell here and their heaven afterward the heavenly minded Christian hath a double heaven one in time the other in Eternity one in the way another in his Country one in labour the other in rest one in working the other in receiving the reward of his works as he is now in Heaven in regard of his practice and converse so in regard of his joy having here the first fruits of Heaven the prelibations of his future happâ—ness Larks sing sweetest when they fly highest then is the soul of the Christian most full of joy when he is soaring toward Heaven in his meditations Oh how sweet saith Chrysostome is the contemplation of Heaven a man would dwell in this contemplation and not come out of it A man saith Austin might age himself in it and sooner grow old than weary that any cavil against the Religious Life as full of sadness and Antipodes to all joy and cheerfulness is because they never experienced it and it is most unreasonable to censure what they never tryed it is as if a Judge should condemn a man before he examined his cause or heard him speak for himself When Jews went out to war if any took a beautifull Damsel captive he was not forbidden to marry her onely he must shave her head and pare her nails and then he might espouse her Joy is that beautifull Damsel that all the world court Religion doth not forbid us to marry it onely to pare off the extravagancies of it and then we may enjoy it as Ambrose alluding to the name Isaac which signifies laughter or joy thy joy is not destroyed by Religion it is only laid upon the Altar and made more sublime thy Isaac shall not dye but the Ram thy joy shall not be taken away onely the extravagancy of it Tertullian in his Book de spectaculis proveth at large that there is no joy like the joy of a Christian and indeed what delight may be compared with the delight of that Believer whose daily fellowship is with the Father and his Son Jesus Christ whose
us let the time past be enough to have been so prodigiously regardless of that which so nearly and infinitely concerneth us Let it be our care for the future to redeem our lost time the word used by the Apostle (a) Eph. 5. 16. properly signifies to buy a thing back again a metaphor taken from men that morgage their Land and redeem it again by how much more careless we have been the more diligent should we be for the future compensating former neglects by our after-care a man that hath some work to do that must of necessity be done if he hath loytered away most of the time allotted for the doing it had need work the harder Such as come not into the Vineyard till the ninth or eleventh hour must then be more diligent if they would be equal with them that have born the heat and burden of the day When the Husbandman breaks up a piece of ground that hath been long fallow he expects a double crop to satisfie for its former barrenness the like God expects from us 2. How much we have done there are manâ— who like Agrippa are almost perswaded to be Christians who are so far convinced that they have taken some pains heard many Sermons put up many prayers set apart many hours that they might attend the business of their Salvation and perhaps have suffered much for their forwardness in Religion and think how sad a thing it would be for such to lose all the Sermons they have heard all the prayers they have made all the time they have spent all the pains they have taken and after all this to go to Hell for want of not going thorow with this work such may not unfitly be compared to unhappy Mariners who have sailed to many ports conflicted with the difficulties and dangers of a tedious Voyage and with much hazard and pains fraught their Ship with rich Merchandize yet after all this when they are well nigh arrived at their desired Haven for want of a little care split upon the Rocks and leave all they have got a prey to the merciless waters â—f then we be such as have taken some pains and made some considerable progress in the way to Heaven let that we have already done engage us to do something more that we might not lose all our labour men have this wisdome in other things he that hath already ventured much will shoot another Arrow in hope to make good former losses the Husbandman that hath bestowed some â—ost upon a piece of ground and seeth it doth not answer his expectation will bestow more cost and lay on more compost that he may receive some fruits of his cost and labour A man that hath lent money and hath no security for it will be willing to hedge in one debt with another to lend a greater summe that he may get security for that and the other too in like manner having done something by way of securing eternal happiness let us go thorow with this work that all our former labour may not be in vain 10. Consider what opinion we have of our selves in reference to our interest in eternal happiness the way of man is right in his own eyes saith Salomon every man is naturally apt to think well of himself and his condition and probably it may be so with us we may think our selves rich and encreased with goods and not far off from the Kingdom of God if so think what a sad thing it would be to deceive our selves in a thing of such infinite and everlasting concernment Scipio said it is a shamefull thing in war to say I had not thought it (b) Turpe est in bello dicere non â—â—taram war being of so great consequence that a man must probably either conquer or dye every mistake here is dangerous the Moabites seeing the water look red through the shining of the Sun upon it concluded this is blood the Kings are surely slain and thereupon encouraged themselves Moab to the Spoyl but going to fight upon this presumption were themselves conquered (c) 2 Kings 3. and if it be dangerous to be mistaken in matters of war certainly much more in that great business of Salvation in which if we be deceived we are undone eternally This deceit hath two great evils attending it 1. It hindreth men from labouring for it what he said of Learning is as true in this many men might have obtained it but that they thought thomselves to have already attained it Conviction is the first step to Salvation there are none further off from the Kingdom of Heaven than they who presume upon the goodness of their condition 2. This false perswasion will add much to our misery the Church made this an aggravation of her sad condition We looked for peace and there is no good and for a time of healing and behold trouble (d) Jer. 14. 19. And think what an amazement it will be when thou shalt one day say I looked for Heaven and behold Hell is my portion I looked for eternal happiness and behold everlasting misery if thou hast never hoped nor promised better things to thy self thy confusion would not have been so great but to live and dye with confident hopes of Heaven and at last to fall from so high a Pinacle of Hope to that dismal pit of everlasting despair this will wound deeply When Hamilcar lay before Syracusa he thought he heard a Voyce intimating to him that he should the next night sup in Syracusa and there upon concluding he should certainly conquer it He commanded his Army to prepare for a fight but they beginning to mutiny the Citizens took that opportunity brake in upon them took Hamilcar prisoner and that night he supped in Syracusa but not as a Conqueror as he imagined but as a Captive which was the more grievous to him because he was before so confident of Victory (e) Val. Max. in like manner for those who are confident of Heaven to be doomed to Hell for those who make no question of seeing and enjoying God in the land of the Living to be eternally excluded his glorious presence this will double their damnation and be a matter of the greatest confusion believe it it is a sad thing for men to have hopes for Heaven and yet evidences for Hell to have Heaven in their hopes and Hell in their hearts to say to themselves Soul take thine ease and God to say Devil take his soul If then we be such as are perswaded it shall be well with us let that engage us to all seriousness and diligence in securing eternal happiness that we may not be thus wofully deceived in our expectations 11. Eternal happiness is not to be had without our labouring for it the things of this world are not usually had without labour The soul of the sluggard desireth and hath nothing f The desire of the slothful killeth him for his hands refuse to labour much lesse
God is pleased to enlarge the heart and vouchsafe a special assistance in the duty when a man stirreth up himself to take hold of God and continueth wrestling with God by a holy importunity He shall approach to me for who is this that engageth his heart to approach unto me (i) Jer. 30. 21. and let him take hold of my strength that he may make peace with me and he shall make peace with me (k) Isa 27. 5. 4. When the hearts of Gods Ministers are enlarged when those goads nails given from one Shepherd are powerfully fastened upon the conscience by the Masters of the Assemblies When Christ was teaching it is said The power of God was present to heal It holds true in regard of spiritual healing (l) Luk. 5. 17. when the Word is powerfully preached God whose way is in the Sanctuary whose Walk is in the midst of the golden Candlesticks is then more specially present to make his word effectual We then as workers together with him beseech you that ye receive not the grace of God in vain then followeth Behold now is the accepted time now is the day of salvation (m) 2 Cor. 6. 1. 5. When there is wrought in the heart some remorse for sin When John Baptist preached in the Wilderness of Judea the people went out to him and were baptised of him in Jordan confessing their sins and then he tells them Now also is the Axe laid to the root of the tree (n) Mat. 3. 10. 6. When there are stirred up in the soul some desires after grace and salvation Hoe every one that thirsteth come ye to the waters then Seek ye the Lord while he may be found call upon him while he is near (o) Isa 55. 1. 7. When God by threatning or inflicting some great judgement doth awaken and terrifie the conscience Thus the Prophet having threatned a sore judgement he adds Therefore now also saith the Lord turn to me with all your heart c. (p) Joel 2. 12. 8. The time of sickness when a man cometh to apprehend he must dye and forthwith enter upon his Eternal condition Tully observeth (q) Morbo gravi mortifero-afflictis c. when men draw near to death then they begin to thing of vertue and to repent deeply of those sins and offences they before committed Beza saith That God laid the foundation of his spiritual health in a violent sickness that befell him at Paris 9. After some great mercy conferred or some great deliverance vouchsafed which is apt to put the heart into a melting frame when the Angel minded the people of Gods mercies to them and how ill they had requited him they wept abundantly (r) Judg. 2. These and the like are the particular times when God worketh more close with man to bring back his soul from the pit to be enlightened with the light of the living but here is the great misery men that are careful to take the proper seasons in all other things yet in this which most concerns them are more inobservant than the Stork and Crane and other brutish creatures and this is the great cause of the miscarriage of many thousands of souls Because to every purpose there is a time and judgement therefore the misery of man is great upon him (s) Eccles 8. 6. It holds true in the miseries that befall men in this life because there is a nick of opportunity when every thing may best be done and with most advantage and sometimes when it must be done or not done at all and men many times want judgement to discern this time this is the great cause of those evils that befall the Sons of men Esau lost the blessing for want of coming a little sooner Saul lost his Kingdome for want of staying a little longer And as in the things of this life mens not timing things aright is the cause why they miscarry in their undertakings so it is more especially in spirituals because there are some particular seasons and articles of time when God draws more near to men and makes more immediate offers of mercy and salvation and men will not know the time of their visitation hence it comes to pass that the misery of men is great upon them this is that that sets open the flood-gates of damnation that makes Hell to enlarge it self and swallow innumerable souls there is no one sin I think I may say not all sins put together that is the cause to the damnation of so many under Gospel-light as this one sin there are few who live under Gospel-dispensations but are convinced of the necessity of making provision for their Eternal condition and have many purposes and resolutions to do it only they will not take Gods time they put it off and think it will be time enough afterward and this is that fatal Rock where millions of souls dash themselves in pieces that great stumbling-block at which innumerable men stumble and fall and perish everlastingly Could we lay our ears to Hell and hear the cryes and complaints of those poor tormented creatures I doubt not but we might hear them crying out against this sin as the chief cause of their perishing if therefore our souls our salvation our everlasting welfare be precious to us take heed of neglecting those seasons and opportunities which being once past can never be recalled again but let us in this our day know the things that belong to our peace Yet further though at these and the like times God worketh with men yet we may probably conceive that there may be sometimes one particular time when God above others draweth more near in this kind To every thing there is a season and a time to every purpose under Heaven (t) Eccles 3. 1. There is a particular season when every thing may be best done and sometimes must be done then or not at all When Elisha desired that a double portion of Elijah's spirit might be given him Elijah answered Thou hast asked a hard thing nevertheless if thou see mee when I am taken from thee it shall be so unto thee but if not it shall not be so Elisha being with him and seeing him when he was caught up had accordingly a double portion of his spirit whereas had he missed that time he had likewise missed of what he desired Some have observed that there are few men but some one time or other in their life have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world some one opportunity more conducing thereunto than they have all their lives beside and if this be neglected many times they never meet with the like again Samuel appointed Saul to tarry seven dayes he tarried six and part of the seventh and Samuel not coming he forced himself and offered a Burnt-offering the Text saith As soon as he had made an end of offering Samuel came and tells him
he had done foolishly for now would God have established his Kingdome upon Israel but now he tells him his Kingdome should not continue (u) 1 Sam. 13. When the people met to crown Rehoboam had he then spake good words to them as his old Counsellers advised they would have served him for ever but speaking harshly ten Tribes revolted from him and he could never after regain that opportunity he then had of setling himself It is probable it may be thus with some in regard of their spiritual condition Christ telleth the young man that he was not far off from the Kingdome of God but he being unwilling to comply with Christs terms went away and we do not read that he ever came to Christ after When Paul reasoned of Righteousness Temperance and judgement to come Faelix trembled but put him off at present go thy way for this time when I have a convenient season I will call for thee but we do not find that ever that season came So Agrippa tells Paul Almost thou perswadest me to be a Christian within a little (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but having thus spoken he rose up and it is likely was never after in so good a frame some upon the hearing of a powerful convincing Sermon others in the time of some great sickness much bewail their former neglects and take up strong resolutions for the future so as at present they seem not far off from the Kingdom of Heaven yet afterward repent of their very repentance (x) Ipsius poenitentiae poenitentiam agunt and neglecting to improve this opportunity it may be feared of some that they never have the like again Some say the Panthâ—r never bringeth forth but once and the reason is because when the young ones gather strength they struggle to get more liberty and with their nailes tear the film or bag in which they are inclosed which putting the Dam to pain she casts them out while they are yet blind and deformed and the bag being torn she is uncapable of bearing after Thus many when they are under the pangs of the new birth which might if well managed be a happy preparative for forming Christ in their Souls yet growing impatient of these workings and stirrings of Conscience and not willing to stay long enough in the place of breaking forth of Children they either silence Conscience by running to worldly diversions or snatch at comfort before Humiliation hath had its perfect work and by this default all comes to nothing with Ephraim they flee like a Bird from the birth and from the womb and from the conception and possibly never recover the like advantage Infinitely therefore doth it concern us when we have so fair a gale for Heaven to improve this opportunity to the best advantage which cannot be neglected without great hazard of losing Eternal happiness 4. We should be careful to cherish the good motions of Gods Spirit exciting us to this work As the best way to overcome sin is to resist the first motions of it upon that in Gen. 3. the Seed of the Woman shall break the Serpents head Austin saith What is the Serpents head but the beginning of sin (y) Quid est caput Serpentis nisi initium peccati Resist that and thou breakest the Serpents head so the best way of working out our Salvation is to cherish those good motions the holy Spirit breatheth into the Soul if thou blowest a spark saith the Wise man thou shalt have fire if thou spit upon it it will go out and both out of one and the same mouth The Spirit of God is compared to Fire in Scripture as that phrase of quenching the Spirit implyeth there is no man but sometimes hath a spark of this fire warming his heart if we be careful to blow this spark we may have fire to light our feet into the ways of peace if we quench or neglect to cherish it we make our selves fitter fuel for everlasting burnings the Spirits working is compared to the blowing of the Wind (z) Cant. 4. 16. Joh. 3. 8. Mariners when they have a fair wind use to put forth but if they neglect that Opportunity may stay some time before they have another wind and perhaps may lose their intended Voyage when the North and South wind of Gods Spirit bloweth upon the Garden of our Souls then is our time to set out for Heaven if we neglect these sweet gales we must know the Spirit bloweth where and when it listeth we cannot expect it should blow at our pleasure It is said of the Ostrich That she leaveth her Eggs in the Earth and warmeth them in the Dust and forgetteth that the Foot may crush them or the Wild Beast break them (a) Job 39. Some Naturalists say when she thus leaveth her Eggs she doth it with an intent to return to them again and for that purpose usually takes her mark by the seven Stars but having staid some time in seeking her Food and the seven stars being removed from the place where they were she in vain looketh for her Eggs and so they are either broken or miscarry for want of brooding Many men have good motions put into their hearts many purposes to set about that great work of their Salvation but at present they lay them aside thinking they may re-assume them when they please but neglecting at present to prosecute those good motions the Spirit being grieved withdraws it self and when the Spirit withdraws its assistance it will be in vain to think to effect this work by their own strength when therefore the blessed Spirit of God warmeth our hearts with good motions it should be our care to follow good motions with good purposes and purposes with promises and promises with endeavours and endeavours with performance and performance with perseverance whereas if we quench these motions and stifle these births of the Holy Ghost in our Souls it will be just with God to withdraw his Spirit so God threatneth Be Instructed oh Jerusalem lest my Soul depart from thee and woe to them when I shall depart from them saith God (b) Jer. 6. 8. Hos 9. 12. But to press this further Behold saith Christ I stand at the door and knock (c) Rev. 3. 20. Motus vehemens iteratus gradualis finitus this knocking is chiefly by the motions of his Spirit Knocking is first a vehement motion men knock hard when they desire to come in so doth the blessed Spirit Secondly It is an iterated motion men knock and if they be not heard knock again so the Spirit Thirdly It is a gradual motion men knock first more gently then with a louder noise so likewise it is with the Spirit But then Fourthly Knocking is a finite motion men will not always continue knocking we have a saying if a man knock three times and none answereth it is manners to be gone and when the Spirit of God knocketh time after time if we
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