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
their great happiness consists in this that they have God for their Reward and Portion so this is said to be eternal Thou art the strength of my heart and my Portion for ever (d) Psal 73.26 But this will further appear if we consider what ways or in what manner God may be said to be enjoyed by the Saints all generally agree that the great happiness consists in the enjoyment of God but there is a great dispute amongst the Schoolmen about the way namely what act or operation of the Soul it is by which God is more chiefly enjoyed The Thomists contend for the understanding affirming that it chiefly consists in the sight and knowledge of God The Scotists would have it consist in the love of God a third sort place it in that delight and complacency the Soul takes in God But after we have scanned all the Arguments brought by each party it will be hard to determine to which of these it is more chiefly to be referred it is not to be doubted but it consists in all these and though any one of these singly much more all joyntly make for the greatness of this happiness yet that which is the Crown and Zenith of this happiness is because it is eternal as appeareth from Scripture in the fore-named Particulars 1. Much of Heavens happiness consists in the sight of God which is therefore termed the Beatifical Vision Blessed are the pure in heart for they shall see God (e) Mat. 5.8 When he shall appear we shall be like him for we shall see him as he is (f) 1 Joh. 3.2 It is disputed whether we shall see God in his essence or only some beamings forth of him if in his essence whether the Divine essence shall be immediately represented to our sight or whether there be a light of Glory strengthning and enabling the sight to behold him if so whether that be an uncreated light to wit that infinite splendour and brightness streaming from God himself of which the Psalmist speaketh in thy light we shall see light (g) Psal 36.9 or whether it be a created light created by God to this purpose whether this sight be only mental as most determine or whether the bodily eye shall be so strengthned and elevated as to see God as may be Problematically argued from two Texts the one Text 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. 13.12 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 and that which chiefly makes it so is because it is for ever what our Saviour speaketh of the Angels that they always behold the face of his Father (k) Mat. 18.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuo 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 (l) Luk◠20.36 as they shall always be with the Lord (m) 1 Thes 4.17 so they shall always see his face and be everlastingly satisfied with his likeness 2. From the sight of God I come to the love o◠God which followeth upon the other our love o◠things is usually proportionable to the knowledge we have of them things not at all known are not at a◠loved things but in part known are but in part loved here we know God but in part we see parts of his ways 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 wereas 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 tenflamed 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 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 joys 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 streams 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] Joh. 16.22 4. To these three ways of Injoying God I shall add a fourth thing praising God which must necessarily result 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 workmanship yet desired that one thing might be added to set a seal upon the rest Being demanded wha◠that was Answered To have a powerful harmonious voice Created which being mounted upon the Chariot of the Air and carried upon the wings o◠the Wind might continually sound forth the Praises of God for that incomparable work Could w◠suppose their Fantasie to be a Verity it had been a motion not unbeseeming an Angelical Spirit and i◠God might be thought so worthy of praise for the work of Creation how much more for that grea◠work of Glorification And this is indeed the grea◠work of those heavenly Inhabitants In that Templ◠doth every man speak of his honour and in thi◠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 many waters and the voice of thunder (a) Rev. 14.2 and for its sweetness and deliciousness in the same verse compared to the voice of Harpers Harping with their Harps I may apply that Blessed is the People that know the joyful sound they shall walk Oh Lord in the light of thy Countenance in thy name shall they rejoyce all the day (b) Psal 89.15 16. But Oh◠how much more blessed to bear a part in those Heavenly Songs and Benedictions to stand continually before the Throne of God singing Blessing and honour and praise to him that sitteth on the Throne and to the Lamb but that which chiefly maketh it so blessed and desirable a thing is because this blessing and praising God is not only for a time but for ever and ever Blessed are they that dwell in thy house they will be still praising thee (c) Psal 84.4 The Septuagint read it they will praise thee for ever and ever (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so both the Arabick and Aethiopick Versions Plato affirmeth that upon every one of the Heavens is placed a sweet singing Syren Carolling out a most pleasant and harmonious Song which being eight in number according to their supposed number of the Heavens do make an excellent song consisting of eight parts Macrobius saith that this Syrens song is a Psalm composed in the praise of God affirming that the word Syren signifieth a finger to God Others affirm that without any such help of Syrens the Heavens themselves make a most sweet harmony by their proper motions It was not only the opinon of Pythagoras and some other Philosophers but of divers learned Christians as Bede Beetius but especially Anselme Some of them contend that it is a thing unlikely that such a vast Fabrick should be whirled about with so swift a motion without noise and if there be any noise it must be rather like the sound of sweet musick than harsh and confused like the creeking of a Cart Might we suppose all this to be as they have conceited this would last no longer than the Heavens themselves and the time is coming when these Heavens shall be no more (e) Job 14.12 but when the Heavens shall be dissolved and this supposed Harmony cease there will not be an end of the praises of the Saints they will be still praising God even for ever and ever as God deserveth an eternity of praises so he hath given them an eternity to praise him in And from one Sabbath to another shall all flesh come to worship before God (f) Isa 66.23 from eternity to eternity they shall be sounding forth the praises of the great Creator Besides this essential happiness consisting in the enjoyment of God there is as they call it an accidental happiness consisting in the enjoyment of those glorious things created by God to make his people happy of which the Apostle speaketh (i) 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Now whereas this is in Scripture set forth by several expressions and comparisons you shall find they have all the Epithet or Addition of Eternal or everlasting as If it be called a Kingdom an (k) Mat. 5.3 Luke 12.32 Everlasting Kingdom (l) 2 Pet. 1.11 if a Crown that Crown is said to be incorruptible not to fade away (m) 2 Tim. 4.8 Jam. 1.12 1 Cor. 9.25 1 Pet. 5.4 If it be called Glory it is an eternal Glory (n) Rom. 5.2 1 Pet. 5.10 an eternal weight of glory Is it called an Inheritance it is an eternal Inheritance (o) 2 Cor. 4.17 Acts 20.32 Heb. 11.15 an Inheritance incorruptible undefiled that fadeth not away (p) 1 Pet. 1.4 Rom. 1.16 2 Tim. 2.10 Is it called Salvation it is an eternal Salvation (q) Heb. 5.9 Is it sometimes called life it is elsewhere said to be eternal (r) Mat. 18. If joy it is an everlasting Joy (s) Mat. 25.23 Ja. 35.10 If a House it is an House eternal in the Heavens (t) John 14.2 2 Cor. 5.1 If a Habitation it is an everlasting Habitation (u) Deut. 26.15 Luke 16.9 But not to enlarge further these and whatsoever other expressions the Scripture maketh Use of to set forth the Saints happiness have if not in the same yet in some other place the Addition of Eternal 2. Neither is the Scripture less copious in setting forth the eternity of the sufferings in Hell it would be too long to insist upon those several Texts which Eminently proclaim and ring the doleful knell of the everlasting miseries of damned Souls only you may observe in the several titles and expressions by which they are set forth this
and imagination we are not able to think or imagine what eternity is whether the eternity of happiness in Heaven or misery in Hell First we are not able to conceive what are those unseen eternal things in Heaven the temporal things in this life are more in imagination than in reality they come abundantly short of what we imagine to be in them men at a distance think there is a great deal of happiness and content in these things that they should live most contentedly if they had so much of Revenues coming in yearly or such and such places of preferment but if at any time such men do attain to what they so ambitiously desire they find in the issue that there is not that happiness in these things that they fancied that all these are but like the fruit of Sodom that seem to the eye to be beautifull apples but being touched turn to ashes like Oramazes his egg in which the Enchanter boasted was included all the happiness in the world but being broken there was nothing in it but wind and emptiness or like that feast which Corn. à Lapide reports * on Isa 55.2 was made by a Magician in Germany to which he invited many Noble Persons who while they sate at Table received good content and fared deliciously to their thinking but when they were departed found themselves as hungry as if they had eaten nothing at all Suppose there were somewhere about the Country an exceeding high Mountain and that there went a common report as once about Olympus that it were the goodliest place that ever eye beheld and that all the Country being possest with such an opinion should flock thither in great multitudes every one contending who should get up soonest one man being more strong and nimble gets up before the rest and finding nothing there answerable to the common report and his own expectation looking down and â—eeing the rest scrambling to get up tells them Sirs you are all miserably deceived here is nothing of what â—ou expect there is nothing here but ashes and smoak â—nd stench Most men are strongly perswaded that â—here is a great deal of satisfaction to be had in the â—iches and preferment of the world else they would â—ot hew their way to them through so many rocks of â—ifficulties and swim to them through so many seas â—f blood as if they would climb up to them upon the heaps 〈◊〉 dead bodies whereas Solomon who stood upâ—n a higher Rise of ground and saw further than aâ—y one of the sons of men as having a larger conâ—uence of all earthly enjoyments and the largest â—eart to find out that good that was in them and â—ade this his great business using these things not 〈◊〉 a sensual but a critical way that he might find â—t what good thing there was under the Sun yet afâ—â—r all his experience finds himself and accordingly â—â—oclaimeth to all the world that all is vanity and â—nity of vanities the good that is in these tempoâ—â—l things is more infancy than in reality they come far short of what we imagine to be in them whereas the not seen eternal things laid up in Heaven are beyond what we can imagine or conceive of them Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him (i) 1 Cor. 2.9 God saith As far as Heaven is above the Earth so far are my thoughts above your thoughts (k) Isa 55.9 There is scaâ—â—ce any thing as one (l) Preston observeth more vast than the thoughts of man though the world be a vast thing yet thoughts are beyond it we may imagine a thousand worlds yet God is there said to be as far above our thoughts above that model we can draw of him in our thoughts as heaven is above the earth When we have thought what we can think of the goodness and mercy of God for that is the thing there more properly spoken to God is as much more merciful above what we can think as heaven is above earth and as this will hold in other respects so more especially in regard of that eternal happiness which God hath in Heaven provided for his people when we have thought what we can of it it is as much above our thoughts as heaven is above earth Now are we the Sons of God but it doth not appear what we shall be (m) 1 John 3.2 saith the Syriack Version it is not hitherto revealed therefore it is said to be a Life hid with Christ in God It is said (o) Col. 3.3 That Christ shall come to be glorified in his Saints and to be admired in all them that believe the glory then bestowed on them will be so far surpassing their former apprehensions that it will be a matter of admiration to the Saints themselves On the other side the eternal punishments in Hell are beyond all we can imagine or conceive here many times the fear we have of temporal sufferings is worse than the sufferings themselves many in this respect deal with themselves as Parrhasius the Painter dealt with his slaves who puâ— them to real exquisite tortures that he might betteâ— express but the feigned tortures of Prometheus sâ— many out of a fear and fore-sight of some supposeâ— evils which possibly never may befall them tormenâ— themselves with needless fears and cast upon themselves the gall and bitterness of a thousand real vexations or if these evils do befall them they do noâ— prove so great as they fancied the fear of a Prison or other sufferings is many times worse than thâ— thing it self Saunders and some other Martyr thought beforehand they could not burn they could never endure the fire yet when it came endured it witâ— much courage and constancy whereas the eternaâ— punishment in Hell and the wrath of God there inflicted upon the Children of disobedience is commensurate to our greatest fears Even according to thy feaâ— so is thy wrath (p) Psal 90.11 the wrath of God is every waâ— proportionable to the fear men have of it and not only so but is beyond what we either fear or caâ— know In the beginning of that verse who knowetâ— the power of thine anger who is able to conceive whaâ— Gods wrath will be when it is poured out to the utmost when he shall cloath himself with vengeance when he shall stir up all his wrath and revenge himself for all the wrongs offered him by daring sinners God asketh (q) Job 38.22 Hast thou entred into the treasures 〈◊〉 snow or hast thou seen the treasures of hail which I hâ—vâ— reserved against the time of trouble against the day oâ— battel and war but who hath entred into those treasures of wrath or seen those treasures of fire which God hath reserved against the day of wrath and perdition of ungodly men CHAP. V. Of the importance of Eternity to the endlesness of it
to see desperate sinners running headlong upon their own damnation and wofully embruing their hands in the blood of their own souls Lots righteous soul was vexed with the filthy conversation of the Sodomites Jeremiahs soul wept in secret for the pride of the Jewes and wished that he had in the Wilderness a place of wayfaring men to leave his people because they were all Adulterers and Adulteresses but when God at the last day shall clear his Justice in the just condemnation of ungodly men they shall not onely approve of the equity of Gods proceedings but according to the forenamed Texts it will be a matter oâ— 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 * 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) Joh. 4. when he speaks of the bread that comes down from Heaven and giveth life to the world the Jews cried Lord evermore give us this bread (b) Joh. 6. and truly 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 shall we do that we might 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 enquire after nothing else but how they should flee from the Wrath to come that they would 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 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 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 slow our speech How seldome our Meditations and as the same Author 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 as can never be enough lamented 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 breathe fire though it be not seen and when they preach of Hell they desire if possible to breathe 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
comparison of that we are to take for Heavenâ— such labour and study and striving we find the Saint to have used in the pursuit of heavenly things Since the daies of John Baptist the Kingdom of Heaven suffereth violence (y) Mat. 11.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not only use diligence buâ— violence a metaphor taken from a Castle that holdeth out in a siege and is not taken but by storming then followeth the violent take it by force thus Paul reachâ—d forth unto those things that were before (z) Phil. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying â—he uttermost strains of the body to catch at any â—hing I press forward toward the mark for the price of the â—igh Calling i. e. I pursue and follow with the greatest â—agerness He useth the same word * Acts 26.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express his â—age in persecuting the Saints being exceedingly mad â—gainst them I persecuted them to strange Cities the â—ame violence he shewed before in persecuting the Church he used now in working out his Salvation such â—arnestness and violence must we use in the pursuit of â—â—ings Eternal if ever we would obtain them but â—his I shall speak more to in the next Vse and thereâ—ore shall not now anticipate CHAP. XII â—f looking to Eternal things as our end enforced by eight several Arguments â— WE should look to them as our aim and end this I conceive is chiefly meant in the â—ext the word signifies (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look as the Archer doth at â—e mark he aimeth at though there may be many â—hings before him worth his looking on and which â—e would look to at another time yet now his eye â—s upon the mark he shooteth at so it was with the â—postles it was not temporal but eternal things they â—oked to They were the mark they aimed at the â—reat end they propounded to themselves so I press â—ward the mark (b) Phil. 1.11 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this he made his great work and â—usiness whatsoever he did he did in tendency to his he thought all he could do little enough if by â—ny means he might attain unto the Resurrection of the dead And thus it should be with us we should looâ— upon all other things as things accessary (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shoulâ— do them as if we did them not use them as if we useâ— them not allow them only the fragments of our time they are things eternal that we should mainly aim at that should be the end we propound to our selves there is a twofold end the end of the worker that is the Glory of God which is the ultimate end into which all must be resolved and there is the end of the workâ— that is salvation that you may receive the end of youâ— faith the salvation of your souls Though the glory oâ— God be the great ultimate end we should aim at yeâ— we may have respect to our own salvation as an enâ— subordinate and things that are subordinate are not oâ—posed one to the other these two like Naomi and Rutâ— go hand in hand together whatsoever maketh foâ— Gods Glory conduceth to our salvation that thereforâ— we may nay and next to Gods Glory ought to makâ— the end we propound to our selves And this being the thing that is chiefly meant in the text I shaâ— the more enlarge my self upon it and the rather because it is a thing of very great import as will appeaâ— from these following Considerations 1. This is the great thing God looks at there is nâ—thing in this world that God so much respects 〈◊〉 man All these things have my hands made but to thâ— man will I look (e) Isa 66.2 Nothing in man so much as thâ— heart My Son give me thy heart that is the Mâ—â—â— Sion which God loveth above all the dwellings of Jacob and nothing in the heart so much as the aim aâ—â— end of it it is true of God what the Apostle speaketh of the word of God it is a discerner of the thoughâ— and intents of the heart (f) Heb. 14.12 Let a mans profession be never so glorious let him be never so abundant in thâ— performance of duties yet if his end be wrong aâ— his pretensions and performances are but beautifâ—â— abominations in Gods esteem Simon Magus had been â—aptized desired the gift of the Holy-Ghost but did not this with a right aim and intention but to get â—oney therefore Peter telleth him his heart was not â—pright in Gods sight (g) Acts 8.21 On the other side though a mans failings be many yet if his aim and end be â—ight if the frame and tendency of his heart be toward God and Heaven this works his acceptation in Gods sight Jehoshaphat offended greatly in his affinity with Ahab and the Prophet reproveth him severely for it yet withal tells him nevertheless there are good â—hings found in thee in that thou hast prepared thy heart â—o seek God (h) 2 Chron. 19.3 And thus Hezekiah describeth the â—incerity of those that came to the Passeover The â—ood Lord be merciful to every one whose heart is set to â—eek the God of his Father although his heart be not cleanâ—d according to the purification of the Sanctuary (i) 2. Chron. 30.8 alâ—hough they failed in that particular yet their heart â—eing set upon God that both delared their sinceâ—ity and wrought their acceptation Barnabas exhorts â—he Christians at Antioch that with full purpose of heart â—hey would cleave unto the Lord (k) Acts 11.23 We read before that â—e was sent by the Church at Jerusalem to visit the Breâ—hren at Antioch and when he came to them we read â—f no other exhortation but only this implying that â—his is the conclusion of the whole matter the great â—hing God looks at and that should be one engagment â—o us to look to these things as our end 2. This is the great thing in which the Devil seekâ—th to deceive men though he seeks to deceive us in â—ll the passages of our life yet it is still in order to â—n chief Good or End Mithridates the King of Ponâ—us being worsted by the Romans and fearing he â—hould not escape them caused a great deal of Gold â—nd Silver and rich furniture to be scattered in the wayes which while the Roman Souldiers gathered with great eagerness he escaped their hands and got into a place of saâ—ety the Devil knowing what taking tempting things the profits and pleasures of the world are to men he scattereth them in their way that being busied about them he might hinder them in their pursuit of Heaven and things Eternal that is the great thing the Devil driveth at in all his temptations he is willing men should go to Church and hear and read and pray so as he can deceive them in their end their chief Good this is that great deceit under which the greatest part
grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmine telleth of a wordly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) De ante bene moriendi l. 2. c. 11. Sir I have much desired to speak with you but it is not for my self but in behalf of my wife and children for my self I am going to Hell neither is there any thing that I would desire in my own behalf and this he spake saith he with such composedness of mind as if he had spoken of going but to the next Town or Village vile brute who could be so apprehensive of his going to Hell and be no more affected with it could a man have spoken with this stupid set after he had been some time in Hell do we think he would have made as light of it as he did then Certainly if fear will not work upon men feeling will It is said of Dives (w) Luke 16.23 That in Hell he lift up his eyes being in torments and saw Abraham afar off He who all his life time scarce ever looked upward toward Heaven yet being in Hell-torments he lift up his eyes the most stupid conscience will then be awakened they who now will not see shall then see and be confounded in the latter daies they shall consider it (x) Jer. 30.24 Oh how happy a thing were it if men were of the same mind now that they will be of then that they would be perswaded to do that now which afterward they will most passionately wish they had done that they would but do that in time which all the world would be glad to do when it is too late On the other side how sad is it that men should never consider this till they be awakened by everlasting burnings Parisiensis calleth such the Batts of Faith as Batts do not look forth till the Sun be down so it is with such Austin compareth them to them who awake out of a Lethargy and fall into a Phrensie they awake out of a dead Lethargy of stupid carelesness and fall into the Phrensie of honour and everlasting despair to conclude this particuâ—ar seeing there is no man whatsoever but will one time or other approve of this course it should be our care now to set about it to do that in time which we will wish we had done when it will be too late 3. Consider that wisdom is in nothing so much seen as in this There is saith the Philosopher a wisdom in some particular as when men are wise in their own professions and wisdom in general (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are wise about their chief good by how much greater the good is we aim at the greater is the wisdom that is shewed in the attaining it Eternal happiness being the chief good wisdom is mainly seen in securing that to our selves There are three things in which true wisdom consists first to propound to our selves the chief good the right end which is Eternal blessedness Secondly to pitch upon the right means conducing to this end Thirdly to arm our selves against those difficulties which might hinder us in the attaining it as we act in this such we will appear to be at last if we be such as make seasonable provision for our everlasting condition we will appear to be wise men indeed but if after all our cares and plottings for other things we shall have neglected this we shall shew our selves the greatest fools it was for this cause that God calleth the rich man Fool a he was wise enough for the world he knew how to get it he ordered his business so that his ground brought forth plentifully when he had it he knew how to keep it he resolved to pull down his barns and build greater he knew likewise how to enjoy the comfort of it Thou hast goods laid up for many years take thine ease eat drink and be merry but because all his wisdom extended only to these things making no provision for his future estate God calleth him Fool Thou Fool this night shall thy soul be required of thee and then adds so is he that layeth up treasure for himself and is not rich toward God that is careful about things temporal but makes no provision for things Eternal we use to look upon them as unwise men who have only from hand to mouth who look only for a present supply but take no care for their future subsistence such are we if all our care be limited to this short life without providing for our future estate certainly they only are truly wise who are wise unto Salvation such as are wise for other things and regardless of this will at last appear to be the greatest fools He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool (b) Jer. 17.11 He that maketh it his great business to get riches and so as he may get them careth not whether it be by right or wrong shall not only lose them when he hath most need of them but shall have beside the imputation of a fool though as the Psalmist saith of such men Whiles he lived he blâ—ssed his soul and other men praise him thinking he doth well unto himself yet this his way is his folly (c) Psal 49.13 18. and this his folly will at last appear to all men at the end of his days he shall be a fool he was a fool before in the opinion of God and all good men but then he will appear so both to all others and to himself likewise he will then say what a fool was I to pamper a vile body and neglect a precious soul to take so much care about a short temporal life and make no provision for my everlasting condition 4. Things Eternal are worth the securing and worth all the pains we can take in securing of them The Psalmist speaketh of them by way of admiration [d] Psalm 31.19 Oh how great is thy goodness which thou hast laid up for them that fear thee The Apostle saith Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him [e] 1 Cor. 2.9 What one saith of Venice that he that never saw it will not believe and he that hath stayed there but a while cannot know the stateliness of it may be more fitly spoken of Heaven we cannot comprehend it till we are comprehended by it It doth not yet appear what we shall be [f] 1 John 3.2 The best way to help our thoughts in conceiving of it is to represent it to our selves by those descriptions and comparative expressions by those particular good things the Scripture sets it out by As when a Mother saith Anselm giveth a great
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 If 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 wisdom 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 cost 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 bedge in one debt with another to lend a greater fumme 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 thorough 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 Solomon 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 shameful thing in war to say I had not thought it war being of so great consequence that a man must probably either conquer or die 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 themselves 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 hadst never hoped nor promised better things to thy self thy confusion would not have been so great but to live and dye with confident hopâ—s 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 Syraâ—usa he thought he heard a Voice intimating to him that he should the next night sup in Syracusa and thereupon 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 desiâ—eth and hath nothing (f) Prov. 13.4 21.25 The desire of the slothful killeth him for his hands refuse to labour much lesse is Heaven to be had without it As God hath propounded happiness as the end so he hath appointed labour as the means labour for the meat that endureth to Eternal life work out your salvation and what God hath joyned together let no man think to put asunder it is in vain to expect happiness upon any other terms as soon may wee think to pluck the Sun out of Heaven or remove the earth from its Center as soon may the silly flye mount up to Heaven and with her narrow wings darken the Sun and with her feeble seet stay the motion of the Primum Mobile as we be able to alter the Decrees of Heaven and invert that order that God hath set let foolish men think so much labouring to be more than needs and cavil against the strictness of Religion God hath said without holiness no man shall see him and whose words shall stand Godâ— or theirs who shall determine upon what conditions happiness is to be had but he that giveth it as our endeavors without God cannot so God without our endeaâ—ours will not ordinarily save us though God giveth the earth to the meek yet he giveth Heaven only to the violent the violent take it by force (u) Mat 5.5 and 11.12 Jacob got the blessing by putting on the garments of his Brother Esau Esau signifieth working if ever we would wear that rich Garment of Salvation we must get it by working our Saviour indeed saith of the Lillies that they toyl not neither do they spin yet Solomon in all his Royalty was not arrayed like one of them but it is otherwise with this Garment of Salvation we must Win it with Labour before we wear it with Triumph it is an infinite mercy that Salvation is to be had upon so fair terms We must not think to impose upon God and make conditions of our own 12. Consider men may do much and go far yet miss of heaven for want of coming up to Gods terms many at the