rather as the Sun that faithful Witness in Heaven that rangeth about the Firmament with a glittering perpetuity this world is but a Tent or Tabernacle set up for a time but e're long to be taken down the Stakes thereof to be removed and the Cords broken the world to come is a Mansion or place of abode In my Fathers house are many Mansions 7 John 14.2 This World was set up as a Stage for Men to act their Parts on for some few thousands of Years and then must become Fuel to the Fire the world to come is that great lasting Theatre on which God will eternally display the glory of his several Attributes Concerning the duration of this World there is a great dispute whether there shall be only a renovation or a total annihilation at the Day of Judgment but concerning the world to come and the Inhabitants of it Angels and Men there was never any question made by any sober Orthodox Divine howsoever the Scripture is most clear for it (n) Luke 20.34 36. The Children of this world marry and are given in marriage but they that shall be accounted worthy to obtain that world and the Resurrection from the dead neither marry nor are given in marriage Neither can they dye any more for they are equal to the Angels and are the Children of God being the Children of the Resurrection Both these worlds God made to shew the Glory of his Attributes God hath much glory from this world The Heavens declare the Glory of God and the Firmament sheweth his handy-work (o) Psal 19.1 he hath shewn much of his Power in making of his Providence in sustaining of his Wisdom in governing this world but the magnifying of those two great Attributes his Mercy and his Justice is chiefly reserved for the world to come all those temporal mercies in this life conferred upon men are but the blessings of the Foot-stool no way comparable with the blessings of the Throne Riches and Honour the two great things that are so ambitiously pursued by the men of the world they are but Wisdoms left-handed blessings (q) Prov. 3.6 not to be compared with that length of daies that eternity that is in Wisdomes right-hand and which all the Children of Wisdom partake of in the life to come Some report that Joseph in that great Famine caused a great deal of Chaffe to be cast into the River Nilus to let the Neighbouring Nations know what plenty of Corn they had in Aegypt all the good things of this life are but as Chaffe which God scattereth abroad in the World to let men know what a better and more induring substance he hath provided for his own People and what is he Chaffe to the Wheat saith the Lord (r) Jer. 23.28 Seek first the Kingdom of God and his righteousness and these things shall be added unto you (s) Mat. 6.33 A Metaphor taken from bargainers (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that buy cloth have usually some over-measure given in those that buy fruit pay nothing for paper and pack-thread such are these temporal things in Gods esteem Luther calls the whole Turkish Empire but a crust which God casts to the Dogs under his Table and miserable is that man that hath no other portion but in these things the great mercies God intends for his People are reserved for the life to come that in the ages to come he might shew the exceeding riches of his grace (u) Ephes 2.7 On the other side the great Executions of Gods wrath upon wicked men are reserved for another World therefore it is called the wrath to come (w) Mat. 3.7 1 Thess 1.10 all the punishments of this life are but as flea-bites the Father saith (x) Ludicra risus but toys and merriments to future torments Nazianzen saith the Worst temporal punishments are but (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smoaking of Gods wrath and what is the smoak to the fire We read (z) Exod. 9.8 that Moses took handfuls of Ashes out of the furnace and sprinkled them toward Heaven and they became boils upon man and beast all those plagues inflicted in this life are but as a handful of Ashes taken out of the furnace of Gods wrath The destruction of Sodom with fire and brimstone from Heaven was the saddest and strangest Judgment that ever was inflicted upon any yet our Saviour saith (a) Mat. 11.24 It shall be more tolerable for Sodom at the day of Judgment the Sodomites though then destroyed are reserved to a more grievous destruction those showers of brimstone that fell upon Sodom are but heat drops to those storms of wrath which shall then and thenceforth for ever beat upon them It was the invention of some of the Ancients that there are three sorts of Thunderbolts in Heaven the first to warn not to hurt the second to hurt but not quite to destroy the third to ruine and lay all waste the two first sorts of Thunderbolts God often in this life dischargeth upon wicked Men but the third and worst is reserved for another life when all the Artilleries of Heaven are shot off when all the Fountains of Gods Wrath are broken up and all the Vials of his Displeasure poured out upon the People of his Curse By all this it appeareth that there is but little either of Gods Mercy or Justice shewed in these temporary Rewards and Punishments the great Manifestation of these two great Attributes is reserved for the life to come when God will shew the Riches of his Mercy upon the vessels of mercy afore-prepared unto glory and the greatness of his Wrath upon the vessels of wrath fitted to destruction and yet even then and there in nothing will the greatness of his Mercy and Wrath so much appear as in the eternity of those Rewards and Punishments then dispensed So that to deny the eternal State of Man after this Life is a brutish confining the eternal Decrees and greatest Workings of God to the narrow compass of this present World and in a manner to deny there is any world to come at least such as is described in Scripture Having proved this from the great Design of God in making Angels and Men I shall further evince it from the Attributes of God which are eternal like himself The mercy of God is an everlasting mercy 1 Psal 100.5 it endureth for ever 2 Psal 136.1 The wrath of God is an abiding wrath 3 John 3. last therefore called everlasting burnings 4 Isa 33.14 Now these Attributes must produce suitable acts as mercy is shewed in acts of mercy and wrath in acts of justice and these acts must have suitable objects for although the immanent acts of God such as abide in him of which number are his eternal Decrees do not necessarily require the praeexistence of any objects I mean in regard of a present existence 1 In esse reali but
26. He maketh as little of the pleasures He chose rather to suffer affliction with the People of God that to enjoy the pleasures of sin for a season neither could the riches tempt him he esteemed the reproach of Christ greater riches than the treasures of Egypt such a low esteem would we have of the best things this world affordeth if we looked as we should to things Eternal we have seen them we have tasted them we have loathed them saith Bernard speaking of wordly things the Dagon of all sublunary excellencies would fall to the ground before the thoughts of Eternal happiness 2. It would moderate our desires after these things they are for a Season for a Short time (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there â—s nothing of any great importance that is but of short â—ontinuance whether we have more or less it is not much material the great thing is What shall be our Eâ—ernal condition We read of some Hermites who were very careful of their Sepulchres but took little care of their houses being demanded the Reason they said they should dwell but a little while in their houses but should lye a long time in their Sepulchres our abode here is but for a short time if we have bread â—o eat and apparel to put on enough to serve us to our journeys end what should we do with more When a man cometh to an Inn where he is to stay â—ut a night or two though he hath not accommodaâ—ions according to his mind you would think it were 〈◊〉 great weakness if he should send for an Vpholster â—o alter his bed a Glasier to mend the window a â—arpenter and a Mason to rectifie what he thinks amiss â—f he be but one degree above a fool he will for so â—hort a time be content with such things as he findâ—th Mariners who intend for a near Haven will not â—hake so large provision as those who take a long voyâ—ge and if our stay here be so short as Constantine told Ablavius why so much sweat and travel what mean â—ur foolish hearts to be so solicitous about those things â—o which ere long we must bid an everlasting farewell Were our minds intent upon our Eternal condition â—e would for these things referr our selves to God â—s willing to have what God seeth best for us A â—ighteous woman being sick was asked by her friends â—hether she were more willing to live or dye she â—nswered what God pleaseth but saith one if God should refer it to you which would you chuse truly saith she If God should refer it to me I would refer it to him again what she did in regard of life we would do in regard of all the enjoyments of this life we would leave them to be scrambled for by those who so much admire them and think it enough that we have Heaven for our portion 3. It would moderate our delight in them he who breaths after things Eternal will be little delighted with things transitory Some say after Lazarus was raised from the dead he was never seen to smile or to take any content here After Paul was wrapt up into the third Heaven he lived like a man of another world the world was crucified to him and he to the world the world and he lay like two dead bodies one by another as Chrysostome descants upon it having little affection one to another It is said of the Sisters of Theodosius that when other Ladies were at their re reations they retired themselves that they might converse with God and Heaven and Theodoret testifieth that the thoughts of Heavenly things was the greatest pleasure and recreation to them delight in these will extinguish all other delights as the light of thâ— Sun doth the light of the fire 4. It would moderate our grief both in the waâ—â— and loss of them Ecclesiastical History maketh mention of Anthony and Didimus meeting together Didimus was a man of excellent parts and eminent graces but he wanted his sight Anthony asked him if he were not troubled for his want of sight he confessed he was why saith the other should you be troubled for want of that which Dogs and Flies have and not rather be Thankful that you have that which the Angels count their Happiness meaning Grace for a Believer who hath God for his portion and Heaven for his Inheritance to be troubled for want of that which a Dog a Reprobate a Devil may have is as if a favourite fed with viands from the Kings own table should be troubled he had no part of those scraps given to the Dogs or as if a man who were owner of a Mine of Gold should complain he were poor because his money is not in pence and two-pences It was a poor thing in Alexander who was Lord of the goodliest part of the world to be vexed because Ivy would not grow in his Garden at Babylon It is much more unbeseeming a Christian who hath Title to Eternal blessedness to be afflicted for the want of these poor inconsiderable things if we reflect our thoughts upon those glorious things laid up in Heaven we would conclude with David That our Lot is fallen to us in a fair ground and be little troubled for the want of other things and as not for the want so neither for the loss of them The Jews have a saying When a Pagan or Idolater loseth his Father he hath cause to mourn because he hath no Father left but when a Believer loseth his Father he hath cause to be comforted because though his earthly Father be dead he hath a Father in Heaven worldly men vvhen they lose their Estates cry out they are undone and truly you cannot blame them it is all they have as Micah said You have taken away my gods and my Priest and what have I more The loss of twenty or thirty pound is a great loss to a man that hath no more in the World but it is nothing to him that is worth many Thousands Worldly men have their portion in this life if they lose that it is all they have whereas a godly man when these things are taken from him hath reason to comfort himself because he hath treasure laid up in Heaven vvhich no injury of times no malice of men or Devils can deprive him of The believing Hebrews took joyfully the spoyling of their goods knowing that in Heaven they had a better and more enduring substance t Paulinus vvhen the Goths invading the City of Nola plundered his House and took all he had from him cryed out Lord let not the loss of these things disquiet me thou knowest where I have laid up my treasure 5. It would much Sweeten those troubles end sufferings we here meet with this we have laid down in the Text. In the former verses we read of the great sufferings of the Apostles and that that kept them from fainting under these is partly laid down verse 17. These light afflictions cause
swim out but if he be cast away in the midst of the Sea after he hath a while struggled for life and wrestled with those impetuous waves he must unavoidably sink and yield to the fury of the merciless waves in like manner the Understanding may keep footing while it wades in the shallows of time though extended to anâ— hundred thousand years but soon will be swallowed up in stupor and amazement when it cometh to lanch forth into that deep sea of Eternity as when we cast a stone into the water one circle begets another and the latter is still bigger than the former so in Eternity one deep calleth upon another it is a wheel within a wheel there is difficulty after difficulty one mystery folded up in another it is a great Maze or Labyrinth full of infinite windings and turnings after alâ— our searchings and indagations we may well lose ouâ— selves but can never retreat when our thoughts are seriously engaged in it much less find any bound that may set limits to our meditations it is a Well which being both deep and dark there is no seeing to the bottom of it we may say of that as the woman did of Jacobs well the well is deep and we havâ— nothing to draw with it is an overflowing and ever flowing Fountain which is neither spent nor draw dry but bubleth forth into a continued stream which is alwaies running and will be running throughout all ages and generations it is â—â—boundless Sea the further we enter into it the deeper we find it the eternal happiness in Heaven is a deep Sea where the streams of life are ever flowing and re-flowing by a continued succession Hell is a deep sea of wrath and vengeance having neither bottom nor bank no bottom for any anchor of hope to fix on no bank that might set any limits to the inundations of Gods displeasure it is a Sun that never sets a Day that never ends a Taper that never burns out an End that hath no end an infinite unlimited duration where millions of years are but so many Cyphers signifying nothing it is a thing of the most amazing consideration able to swallow up our thoughts in stupor and astonishment 2. There is a knowledge of the measure of them and that is done either by Numeration by which we count how many things are or by ponderation by which we try how weighty things are or by mensuration by which we find out the dimensions of things but by none of these are we able to come to a clear knowledge of eternity The first way of knowing is by numbering thus we count how many years have been since the birth of Christ the Flood the Creation of the world Some undertake to tell how many Barly-corns would reach from Earth to Heaven but who is able to reckon the years and ages of Eternity Suppose saith à Lapide ten hundred thousand millions of millions of millions of years add to these all the thoughts of Angels and men from the first moment of their Being to eternity all the motions mutations changes of the several Creatures and things in the World and add to them all the numbers of Arithmetick and fill with them so many numberless volumes of Paper as would reach from Earth to Heaven you are not yet come to the end not to the middle scarce to the beginning of Eternity and then adds how long shall eternity endure For ever when shall it end never So long as Heaven is Heaven so long as Hell is Hell so long as God is God so long shall be eternity So long shall Heaven contain the Saints and Hell torment the wicked there is no number either numbring or numbred which is able to set it forth no number numbring as when we say hundreds or thousands or millions Boëtius saith well a minute and a thousand years hold better proportion than a thousand years and Eternity an easie Arithmetician will tell you how many minutes there are in a thousand years but none can tell how many thousands or millions there are in Eternity the vastest numbers that can be reckoned are but so many cyphers signifying nothing and as no number numbring can reach it so no number numbred as when we say so many as there are stars in Heaven or piles of grass upon the earth or drops of water in the Sea any one of these would amount to a vast unconceivable number but none of these will hold parallel with eternity nay put all these together and a thousand times more you are not able to measure the duration of Eternity 2 By Ponderation and that is done either by the help of artificial weights when we put the thing we weigh into one ballance and the weight by which we weigh it in the other or else it is done without the help of such artificial weights when we poyse things in our hands or lift them up at the Arms end as Porters do their burdens to know their weight but there is no way by which we can find out the weight of eternity God is said to weigh the mountains in scales and the bills in ballances (e) Isa 40.12 but there are no scales or ballances by which we can find out the weight of an everlasting condition When we would know the weight of things we usually put something as heavy in the other end of the ballance but what may be laid in the ballance to preponderate Eternity The weightiest things that can be brought are to it but as the drop of a bucket or the small dust of the ballance 3 By Mensuration by which we find out the height length breadth and depth of things but neither thus can we find out the dimensions of Eternity God is said to measure the waters in the hollow of his fist to mete out the Heavens like a Span to comprehend the dust of the earth in a measure but who beside God himself who inhabiteth Eternity is able to measure the height or span the breadth or fathom the depth of an infinite eternity there is neither measure that can reach it nor any thing to be measured that is commensurate to it Astronomers find out imaginary lines by which they measure the Heavens and the Earth Mathematicians have their Jacobs staff whereby they take the height of the sun and stars Mariners have their Plummet by which they sound the depth of the Sea but there are no Engines or Inventions by which we may reach the height or sound the depth or measure the length of an infinite unlimited Eternity I may say of it as Zophar doth of God * Job 11.8 9. It is as high as heaven what canst thou do deeper than Hell what canst thou know the measure thereof is longer than the earth or broader than the sea By all this it appeareth that Eternity transcends all our knowledge and Understanding the knowledge of it is too wonderfull for us 3. Yet further Eternity transcends our conception
to sin prevailed so far as to dispossess him of it yet he can never come into that Heavenly Paradise he was long since thrown out and his place no more found in Heaven Heaven is guarded from the intrusion of those Apostate Angels not only by the power of God who cast them out of their first Habitation and shut them up under chains of darkness but by its own inaccessable and impenetrable Nature We often read in Scripture of the opening of Heaven (a) Joh. 1.51 Acts 7.55 from which some gather that Heaven is impenetrable to any Creature but by a Miracle opened to Elect Angels and Saints The Devils though Spirits and therefore are able to pass through the hardest stone walls are no more able to pass through them than to pass out of their own Nature and Being and this is mentioned as a ground of joy in Heaven The Accuser of the Brethren is cast down (b) Rev. 12.10 3. Sin cannot Heaven is a Holy Habitation a Land wherein dwelleth Righteousness (c) Deut. 26.15 not harbouring any sin which might dispossess the Saints of the blessedness they enjoy There shall that be fulfilled The iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found (d) Jer. 50.20 4. Death cannot I am perswaded that neither death nor life shall be able to separate us from the love of God (e) Rom. 8.38 Death is so far from separating from God's Love and that Happiness the fruit of his Love that next to Jesus Christ it is the Believers greatest friend putting him into an everlasting possession of his desired Happiness On the other side There is no end of the sufferings of the damned in Hell Some indeed have contended for it Origen thought that after a thousand years both Devils and Men should be released out of Hell-torments After him the Hereticks called the Aniti (f) L. 21. de civ Dei broached the same Doctrine Others that Angustine speaketh of contended that not all but some should be delivered out of their sufferings some that all Christians some all Catholicks some those that had received the Sacraments of the Faith some those only who persevere to the end in the Catholick Faith others those who were addicted to works of Mercy and Charity But who are these who darken Counsel by words without knowledge These fond conceits are solidly refuted by Aquinas and others who prove by undeniable Arguments that these sufferings if nothing else yet Death puts an end to them in the Grave the Prisoners rest together and those who are weary are at rest but Death shall not put any end to Hells punishment it is a death that never dyeth an end which hath no end a defect without any deficiâ—ncy It is a death that ever liveth an end which never beginneth a defect which never faileth we may well say of it as one doth Oh killing life Oh immortal death If it be life how doth it kill if death how doth it indure (h) Bellarm. de arte moriendi l. 2. c. 3. It is neither death nor life for both these have something of good in them Oh how happy would those poor miserable creatures think themselves if there might be any end of their misery they shall seek for death and dig for it as for hid treasures but all in vain They shall seek death and shall not find it and desire to die and dâ—ath shall flee from them (i) Rev. 9.6 They shall study plots and methods to dispatch themselves they shall cry to the Mountains to fall upon them and if possible to crush them to nothing they shall desire that the Fire that burns them would consume them to nothing that the Worm which feeds on them would gnaw them to nothing that the Devils which torment them would tear them to nothing They shall cry to God who first made them out of nothing to reduce them to that first nothing from whence they came but he who made them will not have mercy on them he that formed them will not shew them so much favour When the Angel pleaded with God in behalf of Jerusalem Zech. 1.12 How long wilt thou not have mercy on Jerusalem against which thou hast had indignation these threescore and ten years It is said the Lord answered the Angel with good words and comfortable words (k) Zech. 1.12 When the Souls under the Altar cryed How long Lord holy and true dost thou not avenge our blood upon them which dwell upon the Earth (l) Rev. 6.10 Answer was returned how long they must stay and in the mean time were given them long white Robes but when those poor Creatures in Hell shall cry out How long Lord how long wilt thou torment the workmanship of thy hands how long will it be e're thou put an end to our misery There is no answer to be expected which might give them any hopes of the ending of their suffering God here often called to them How long ye simâ—le ones will ye love simplicity How long shall thy vain thoughts lodge within thee * Prov. 1.22 Jer. 4.14 but they turned a deaf ear to Gods call and therefore it will be just with God when they cry how long not to hear them but to laugh at their destruction and mock when their fear cometh And that these sufferings are without any end or expiration this above all other things torments the damned and drives them to despair were there to be any end of their misâ—ry though after the vastest tract of time there would be some hopes they would end at last Some of the Ancients have well improved their Meditations in setting forth this One thus If they were to end after a little Bird should have emptied the Sea and only carry out her bill full once in a thousand years Another thus If the whole world from the lowest Earth to the highest Heavens were filled with grains of Sand and once in a thousand years an Angel should come and fetch away only one grain and so continue till the whole heap were spent A third to this purpose If one of the damned in Hell should weep after this manner that he should only let fall one tear in a hundred years and these should be kept together till such time as they should equal the drops of water in the Sea how many millions of ages would pass before they could make up one River much more a whole Sea and when that were done should he weep again after the same manner till he had filled a second a third a fourth Sea if then there should be an end of their miseries there would be some hope they would end at last but that they shall never never never end this is that which sinks them under horror and despair and fetcheth from them yellings and howlings able to rend Rocks and Marbles asunder CHAP. VI. Of Eternity without
any sin and thy heart ready to close with â—he temptation pause a while and propound to thy â—elf this unanswerable Dilemma If I yield to this â—emptation and commit this sin either I shall repent â—r not repent of it If I do repent and the best be â—ade of it may not the short pleasure of this one sin â—ost me many dayes and weeks sorrow nay perhaps â—ake me go all my life in the bitterness of my soul â—f I do not repent wo to me that ever I committed it will not this one sin encrease the flames of my justly â—eserved torments and add to those treasures of wrath â— have been so long heaping up Pachomius hath â—his excellent saying Above all things let us every â—ay think of our last day Let us in time think of Eâ—ernity and what he pressed upon others he practised himself and amongst others found this advanâ—age by it when any sinful thought or motion aâ—ose in his heart he suppressed it with the thoughts of Eternity if it rose and rebelled again he knocked â—t down with the thoughts of Eternal torments The fool maketh a mock of sin saith Salomon but wouâ— the fool consider what sin will cost would he thâ— kick against the pricks would he be so fool-hard as to play with flames and make a sport of everlasâ—ing burnings if that Saying so well known were â— well considered that is acted in a moment which muâ— be mourned for to Eternity and that other of Gregory the sin that pleaseth is momentary but the punishment it bringeth is Eternal we would rather chuâ— to leap into a Cauldron of scalding Lead than wilingly commit any one sin Let this then be one Vse wâ— make of this point so to set the thoughts of Eterniâ— before us that we might not sin against God 2. We should be exhorted hence to spend our time welâ— of all those talents with which God hath entrusted uâ— there is none more precious than that of Time Go ordereth That if two men strive together and one wounâ— the other that he keepeth his Bed he that wounded him mâ— as well pay for the loss of his time as for the cure of â— wound (d) Exod. 21.19 How little soever we make of the loss of timâ— God esteemeth it among the greatest losses We read of an admirable Vision revealed to Sâ— John (e) Rev. 10.1 2 3 5 6. He saw a mighty Angel by which interpreters generally understand Christ the Angel of the Covâ—nant this Angel is said to come down from Heaven cloatâ—ed with a Cloud and a Rainbow upon his head havinâ— his Face as if it were the Sun and his Feet as Pillars â— Fire All which sheweth the transcendent Glory of his appearing Who is said to set his right Foot upâ— the Sea and his left Foot upon the Earth which notes his Universal Soveraignty over Sea and Land He is said to cry with a loud voice as when a Lyon roareth and to lift up his Hand to Heaven and swear by him that liveth for ever and ever and certainly iâ— must be a matter of some great concernment that is ushered in by so many remarkable circumstances men indeed sometimes raise the expectations of people when after a noise of the mountains bringing forth a ridiculous mouse creepeth out but God doth not thus use to deceive the expectations of his people such great preparations as are here described are always attended with some remarkable thing suitable to such preparations now what this great thing was follows He sware by him that liveth for ever that time shall be no longer whether it be meant of time in general as some contend or of the time of Antichrists rage and the Churches suffering as others think more probable either serves to inform us of what great worth time is and what a great punishment it is to be deprived of it Much more might be spoken of the preciousness of time as that it is the fruit of Christs purchase that doom passed upon Adam in the day thou eatest thereof thou shalt dye the death had been immediately upon his sin put in execution had not God given Christ to interpose between his wrath and mans sin that there was any time given him it was not only through Gods indulgence but through the purchase of Christs blood But to come more near the business in hand the preciousness of time chiefly appeareth in regard of what dependeth upon it all things receive their worth and value from what dependeth on them and the Use they may be put to A Bond or a mans Will as it is a piece of written Parchment is scarce worth one shilling yet an Estate of many thousands may depend upon them therefore men are as careful of them as of their choicest Jewels In like manner time though as simply considered in its self it be not so precious yet is it infinitely precious in regard of what depends upon it what more necessary than repentance yet that depends upon time I gave her space to repent of her Fornications (Å¿) Rev. 2.21 what more desireable than the favour of God This depend upon time and is therefore called the acceptable time (g) Isa 49.8 What more excellent than salvation this likewise depends upon time Now is the accepted time now is the day of salvation (h) 2 Cor. 6.4 Pythagoras saith that Time is the soul of Heaven we may rather say that it is the way to Heaven the Pledge and earnest of Salvation (i) Pignus arrha coeli But to come more near what can there be of more weight and moment than eternity it is as was before asserted the Heaven of Heaven and the very Hell of Hell without which neither would Heaven he so desirable nor Hell so formidable Now this depends upon Time Time is the Prologue to Eternity the great weight of Eternity hangs upon the small wire of Time whether ouâ— time here be longer or shorter upon the spending of this dependeth either the blisse or the bane of body and soul to eternity This is our seed-time eternity is the harvest whatsoever seed we sow whether of sin or grace it cometh up in eternity whatseever a man soweth the same shall he reap this is our market time in which if we be wise Merchants we may make a happy exchange of Earth for Heaven of a Valley of tears for a Paradise of delights Iâ— is our working time I must work the work of him that sent me whilst it is day the night cometh when no man can work (k) John 9.4 according as the work is we do now such will be our wages in Eternity It is the time of our reprival being all in a state of condemnation borâ— heirs of Hell God is pleased to give us this time to make us our peace and sue out our pardon if we improve it to this end we may not only flee from the wrath to come but provide for our selves a
sorts of good things there treasured up and say to thy self shall all this be mine having this hope rejoyce in it walk in the comfort of it thou doest too unworthily undervalue thine own happiness if thou dost not live comfortably all thy days On the other-side if upon enquiry thou findest thou hast neither lot nor portion in this business bewail thy condition sit alone keep silence put thy mouth in the dust if so be there may be anâ— hope give God and thy self no rest till thou haâ— ground to hope better things of thine own condition 2. We should look to them in our speeches thougâ— at some times and some company men may speaâ— one thing and think another like watermen thaâ— look one way and row the contrary like those iâ— the Prophet who cry Epypt and look to Assyria yet there is scarce any thing by which a man maâ— be better discovered than by his constant and usuâ—â— communication The tongue is the pulse of the Souâ— the index of the mind as is the man so is his communication Anatomists say the heart and the tongue hang upoâ— one string there is as great a proximity between theâ— in a moral respect as in their natural posture out 〈◊〉 the abudance of the heart the mouth speaketh Somâ— Physicians tell us that in some diseases a mans temper is as well known by his tongue as by his pulse or urine it holds as true in the spiritual frame anâ— temper of the Soul Men are usually known whaâ— country-men they are by their language the meâ— of Gilead knew the Ephraimites by their pronunciation saying Sibboleth for Shibboleth the Maid told Peter thou art a Galilean thy speech bewrayeth thee By this we may know whether we belong to Heaven oâ— the World the speech of worldly men is about worldly things He that is of the earth is earthly and speaketh â— the earth (c) John 3.31 They are of the world therefore speak theâ— of the world (d) John 4.5 whereas heavenly-minded Christians who look to things eternal make them thâ— great Subject of their discourses it is a burden to theâ— to be in such company where they hear nothing but frothy unsavoury speeches or at best discourses about worldly things whereas discourse of Heaven is a precious balm to them which doth not break their head they are glad when others say Let us go â— to the house of the Lord where they may hear someâ—â—ing of Heaven and willingly embrace every occaâ—on to speak of it the primitive Christians into â—hatsoever company they came were still speaking â—f heaven of a glorious Kingdom they expected â—hich made the foolish Heathen tax them for ambiâ—ous men who aspired after Kingdoms therefore â—ustin Martyr apologizeth for them You hearing that â—e expect a Kingdom imagine that we loâ—ok after earthâ— Kingdoms but the Kingdom we look for is not of â—his world but is a Kingdom above with God and â—hrist in heaven While others are inquisitive about â—he occurences of the times or how they may grow â—ch in the world the Believers enquiries are about â—eavenly things like those Isa 50.5 that ask the â—ay to Sion with their faces thither-ward Or those Gospel-Converts who assoon as they were wrought â—pon asked what shall we do to be saved Or those â—oman Ladies who would not let Jerome alone for â—sking questions and thus it should be with us in â—he things that concern this life we are ashamed that we â—re ashamed to ask about what might be for our adâ—antage and should we not be much more forward â—oth to enquire of others and to discourse our selves â—bout the unseen eternal things in heaven Those that fearâ—d the Lord spake often one to another (f) Mat. 3.16 The Lepers (g) 2 King 7. Having themselves found plenty of victuals in the Tents of the Syrians said one to another this is a day of â—ood tidings we do not well that we hold our peace and â—ccordingly went and told it in the City Sampson having â—ound honey did not only eat himself but carried it â—o his father and mother A man that hath been in a Perfumers shop doth not only partake of those sweet â—mells but going out they stick to his cloaths so as â—hose that come near him partake of those perfumes In â—ke manner having our selves tasted of the heavenly gift and smelt the sweet savour of precious oyntments we should be ready to communicate to others what we have found and to provoke them to taste that the Lord is gracious and this would be a means to engage our selves to a more eager pursuit of heavenly things Natural bodies by motion gather heat The Coachman by urging forward his horses makes his own way in like manner our speaking to others and provoking them will set a sharper edge upon our own affections like the Boar that whetteth his teeth with his own foam or the Lion that rouseth his courage by beating himself with his own tail 3. We should look to them in our affections we should often set our affections on things above not â— things on the earth (h) Coloss 3.2 Affections are the hands of the Soul He that hath clean hands and a pure hâ—art (i) Psalm 24.4 that is he whose affections are clean and heart pure the Hands are the keepers of the house (k) Eccles 12.3 they serve at alâ— turns for all offices therefore Epictetus saith thaâ— sure God is a great God who hath given us these hands (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst other Uses they are the Instruments and Organs by which we take things if we take meat or drink or any thing we want we take it with thâ— hand what the hand is to the body that the affections are to the Soul by them we should lay hold upon eternal life they are the feet of the Soul Takâ— heed to thy feet when thou goest into the house of God (m) Eccles 5.1 It is by them the soul is carried toward things Eternal they are the wings of the soul by which â— flyes to heaven as the bird to its hill This is the great end why God planted these affections in the soul to place them upon such mean objects as temporal things is infinitely below the nobleness of the affections Neroes fishing for Gudgeons with a Golden hook and digging the earth with a Golden spade was thought ridiculous enough by wise men the marriage of the Cedars with the Brambles daughter as in Jothams parable the joyning of a head of Gold with feet of clay as in Nebuchadnezzars Image the coupling of a living man with a dead carcasse as in Mezentius his invention none of these so preposterous as for the affections of an immortal soul to prostitute themselves to so worthless objects we should then follow Austins counsel to turn the water from the Bumbie into the Garden (n) Aquam fluentem in cloacam deducas in hortum to take off our
rebuke (m) Job 26.11 Therefore to them are Believers fitly likened I shall name but one more they are compared to clouds Being compassed about with so great a cloud of witnesses and Isa 60.8 Who are these that fly like a cloud (n) Heb. 12.1 the clouds are originally a thick exhalation rising out of the earth but are by the heat of the Sun rarified and drawn up toward Heaven therefore are called the clouds of Heaven (o) Mat. 26.64 In like manner though the righteous man sojourneth here upon earth yet he converseth in Heaven and sitteth together with Christ in heavenly places (p) Eph. 2.6 Thus we find it hath been with the Saints Scipio was not the first saith Ambrose that was never less alone than when he was alone it was so with the Saints long before Enoch and Noah are said to walk with God they seemed to live no other life but that of God of the knowledge of God the love of God delight in God all their thoughts all their affections were placed upon God and Heaven their whole life was nothing else but an acquainting with God a conversing in Heaven Moses in all he did had an eye to the recompense of the reward David saith He was as a Pelican in the wilderness and an Owl in the desart that he watched and was as a Sparrow alone upon the house top (q) Heb. 11.26 which though some understand of Christ who in his birth was as an Owl in the desart shut out from the company of men and born amongst brute beasts at his death like the Pelican feeding his Church with his own blood in his resurrection and ascension like the Sparrow flying to Heaven like the Sparrow to her hill yet it seemeth more properly to refer to David himself and though I apprehend it is plainly meant of a forced solitude by reason of Saul's persecution yet there are who understand it of a voluntary retirement that David like these solitary creatures frequently withdrew himself from other company and other occasions that he might with more freedom be taken up with the contemplation of God and heavenly things but though this be not the meaning of that place yet it is but what is consonant to David's practice whose affections were taken up with Heaven his soul fainted for Gods salvation his eyes failed for it he hoped for it he longed after it (r) Psal 119.81 123 166 174. with this he comforts himself In thy presence is fulness of joy at thy right hand are pleasures for evermore (s) Psal 16.11 And As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (t) Psal 17.15 Those Worthies mentioned Heb. 11. are said to look for a City that hath foundations v. 10. to live as Pilgrims and strangers on earth v 13. to desire a better Country that is a heavenly v. 16. The primitive Christians lived like men of another world â—â—egory Nyssen saith that they stood tiptoes upon the earth (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon the earth but by the slender threed of natural necessity desiring to have as little to do here as might be Nay if possible to have nothing to do below it was their custom in their Congregations when they had finished their services to raise up their feet from the earth towarâ— Heaven we lift up our feet saith Clem. Alexaâ—drinus they were so much in Heaven that they desired if possible to have their bodies there beforâ— their time they were as the same Father expressetâ— it divorced and sequestred from all earthly interests (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were like the Cart-wheel it is Hilaries comparâ—son that stands upon the earth but by a little poinâ— the far greater part being above the earth like thaâ— bird which for her beauty and nobleness they câ—â— the Bird of Paradise that never comes on the earth but liveth wholly in the air upon which she feedeth when she is forced to light to un-weary her self shâ— lights upon the tops of the highest trees where shâ— is still in the air the place of her delight I mighâ— to these add Paul the Hermit Anthony Arsenius anâ— others who withdrew themselves from the world devoted themselves to a solitary life that they mighâ— better converse in Heaven Wherefore seeing we are coâ—passed about with so great a cloud of witnesses let us follow their example let the same mind be in us that 〈◊〉 in them let us with our Apostle look not to things seeâ— but things not seen the things seen being temporal but thâ— things not seen Eternal 3. A third consideration to provoke to this may bâ— taken from our selves the frame of our bodies minds 〈◊〉 of this whereas other creatures have their bodie bowed towards earth man is made with a body erected toward heaven as in the order of Creation God hath placed heaven above us and the earth under us so he hath placed our heart and head abouâ— to be fixed upon Heaven our feet below by them to trample upon the earth if we view the several parts of the body they seem to teach us this To begiâ— with the feet Ambrose well observeth that God hath not given us four feet as to the beasts that are wholly conversant on earth but only two as the Birds which are often soaring toward heaven Pass we on to the knees The great commerce a Christian hath with heaven is the duty of Prayer and the knees by reason of their bowing posture seem to be intended for this chiefly I bow my knees to the father of our Lord Jesus Christ saith the Apostle (x) Phil. 3.14 We read of the Apostle James Thrasilla Gorgonia and some others whose knees were like Camels knees hard and bereft of feeling through their long and often kneeling in prayer Some of the Ancients speak highly of this bowing of the knee (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius calleth it a posture proper to the Christians (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we look from the knees to the Hands they are not only of special service to the body but to the soul likewise for which cause some have called them the Hand-maids of the soul I will saith the Apostle that â—men pray every where lifting up holy hands (a) 1 Tim. 2.8 Solomon in that excellent prayer spread forth his hands towards Heaven (b) 1 Kings 8.22 Constantine had his Image engraven on his Coyn with his hands joyned together and lift up towards Heaven and upon several Gates of his Palace he was drawn in an upright posture praying and lifting up his hands towards Heaven (c) Os homini sublime dedit coelumque tueri jussit If we go upwards to the face God hath made the face to look upward to Heaven Solomon finds the Sun Moon and Stars in the Head of man (d) Eccles 12.2 at least according to the Chaldee
for us a far more exceeding and eternal weight of glory And partly in this verse while we look not at things which are seen but at things not seen for the things which are seen are temporal but the things which are not seen are eternal No suffering seemeth great to him who hath his mind taken up with the greatness of Eternity We read of some Martyrs that they have endured great sufferings without any sensible feeling of their sufferings as that young Child in Josephus who when his flesh was pulled in pieces with Pincers by the command of Antiochus said with a smiling countenance Tyrant Thou losest time where are those smarting Pains with which thou threatnedst me make me to shrink and cry out if thou canst and Bainam an English Martyr when the fire was flaming about him said You Papists talk of Miracles behold here a miracle I feel no more pain than if I were in a bed of Down it is as sweet to me as a bed of Roses Surely their strength was not the strength of stones nor their flesh as brass that they should not be sensible of so great sufferings only they were so much in Heaven now they were going to Heaven that they endured pains as it were without pain and sufferings without feeling of their sufferings Others again though sensible of their torments yet endured them with unspeakable courage and alacrity Laurence when his body was roasted upon a burning Gridiron cryed out This side is roasted enough turn the other Marcus of Arethusa when his body was anointed with honey and hung up aloft in a Basket to be stung by Wasps and Bees looked down saying I am advanced despising you that are below And when we see weak feeble creatures defying their torments conquering in the midst of suffering when we hear them expressing the greatest joy in the mâ—dst of their greatest suff rings singing in Prison as Paul and Silas did kissing the Stake as Henry Voes did clapping their hands when they were half consumed with fire as Hawkes did blessing God that ever they were born to see that day as John Noyes did calling their execution-day Their wedding Day as Bishop Ridley did We cannot but think there was something more than ordinary that did thus raise their Spirits and questionless this was it chiefly they had an eye to the Recompence of the reward the consideration of those eternal joyes they were now entring on did so ravish their hearts and transport their thoughts that all their sufferings seemed light and easie to them Tertullian saith the foot feeleth nothing on earth when the mind is in Heaven and as this sweetens sufferings so all other troubles Jerome thus comforted the Hermite that was sad with his being alone in the Wilderness Think of Heaven and so long thou wilt not think thy self in a Desart It is reported of Olympius who lived Cloystered up in a Monastery near Jordan that his mind was so fixed on Eternity that he had scarce any sense and feeling of any temporal miseries It hapned on a time that a certain religious man went to visit him and finding him cloystered up in a dark Cell which he thought un-inhabitable by reason of heat and swarmes of gnats and flies and asking him how he could endure to live in such a place he answered All this is but a light matter that I may escape eternal Torments I can endure the stinging of Gnats that I might not endure the stinging of Conscience and the gnawing of that worm that never dyes this heat thou thinkest grievous I can easily endure when I think of the eternal fire of Hell these sufferings are but short but the sufferings of Hell are eternal And as all present sufferings are light in comparison of everlasting torments so if we think further of the eternal joyes of Heaven this will make them seem more light I reckon saith the Apostle That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed (y) Rom. 8 18. He puts as it were into one ballance the afflictions of this life and in the other the blessedness of Heaven and having weighed both concludeth that there is no reckoning to be made of the one in comparison of the other Chrysostome writing to Stagirius to comfort him against the troubles he met with bespeaketh him in this manner If thou wert elected King of some flourishing Kingdom and wert now going to the Imperial City to be invested with the Regal dignity though as then wert passing through the Suburbs thou shouldst meet with some dirty way or have some light affront put upon thee by some Passenger wouldst thou not easily pass by this and hasten with joy to the Coronation Our abode in this life is but like passing through the Suburbs if we hope for an immortal Crown in Heaven we should make light of whatsoever troubles here befall us imitating that great Captain of our Salvation who for the joy that was set before him endured the Cross and despised the shame (z) Heb. 12 2. It was the Counsel an old Monk gave to a young Novice entring into that Order If thou wouldst be perfect thou must be like the Ass of this Monastery which when he is laden repineth not when beaten kicketh not when driven goeth whither the Driver would have him so saith he it must be with thee and so it would be vvith us if vve had our minds seriously fixed upon Eternity What Chrysostome speaketh of wicked men vvhom he calleth the Devils Hackneys [a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvho go through thick and thin through fair vveather and foul vveather stick at nothing the Devil puts them upon vvould 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 befel him it is good also if a second a third cross this is good also for which cause he was called Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also I have read of a religious man who being in a great strait and not knowing what to do wrote down all the Letters-of the Alphabet in a paper and spread them open before God saying Lord here are Letters and letters make words and words signifie things do thou put them togeth r 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 powerful influence upon whatsoever
unbeseeming thing for us who preach peace to nourish contention I therefore entreat you by the sacred Trinity that you do all things in peace if I be the cause of this sehism if I be the Jonah that hath caused this storm cast me into the Sea that the tempest may cease put me from my Bishoprick banish me the City do what you will with me so you love the truth and peace Bernard while some brethren were offended with him telleth them I will be at peace with you though you will not when you trouble me I will be at peace with you I will give place to wrath lest I give place to the Devil thus while such as drive on wordly interests imagine deceitful things against them that are quiet in the land those that mind heavenly Eternal things labour all they can to promote concord to keep the unity of the Spirit in the bond of peace 9. It would much elevate the mind Vision is of an assimilating nature Jacob's Ewes seeing the rods with white streaks brought forth Cattle ring-straked and speckled the Egyptians worshipped a pied Bull and whereas some thought it strange that when one dyed they should have another of the same colour Austin thinks the Devil to keep them in Idolatry might do with their Cows as Jacob did with the Ewes present to them when they conceived the likeness of such a Bull. Plutarch telleth of two deformed Persons who often looking upon beautiful Pictures had beautiful children this vvhich is sometimes true in naturals will hold more true in morals conversing with low objects maketh low and degenerate minds What the Psalmist speaketh of Idol-makers and Worshippers they that make them are like unto them so are all they that put their trust in them may be said here earthly objects make earthly minds whereas looking to things Eternal which are the highest objects would raise our mind to a suitable height and greatness Thoughts are the food of the soul the soul feedeth on them as the body upon meat Now you know such meat as men eat such blood and spirits they have and look what the objects are about which the soul is conversant such is the soul low objects debase the mind high objects such as things Eternal work in men high minds and raise up to a greatness of spirit becoming man so noble a creature I doubt not but you would look upon it as a sordid thing for men to busie themselves about such low things as some and they great ones have sometimes done As Artaxerxes in making hafts of knives Bias in making Lanthorns Demitian in stabbing Flies with a bodkin another in stabbing Frogs whereas if you make any thing your business below things Eternal it is exceedingly below that greatness of Spirit which should be in men who have reasonable souls especially Christians who should have higher aims than other men If Children saith one play for Pins bigger boys for Points men for shillings or pounds there is no great difference and truly whatsoever you busie your selves about short of Heaven and things Eternal it is but a more serious trifling and it is a shameful thing to be serious about trifles (l) Turpe est difficiles habere nugas If like Baruch you seek great things seek them which are greatest and highest things Eternal and this will be both an argument of a greatness of spirit becoming Christianity and a means to raise up your minds to a higher pitch of greatness 10. It would put the greatest honour upon us we count those the most famous Mountains that are highest those the goodliest Trees that are tallest those the stateliest Buildings whose tops reach nearer to Heaven accordingly they are the choicest Christians whose hearts are most taken up with heavenly â—hings Remarkable is that which is spoken of Noâ—h These are the Generations of Noah (m) Gen. 6.9 but before any mention is made of his children the Scripture first saith Noah was a just man and perfect in his Geâ—eration and Noah walked with God and then folâ—oweth Noah begat three Sons Sem Ham and Japhet Though it were an honour to Noah to be the Father â—f those Sons out of whose loyns came all after Generations yet it was a greater honour to him to be a just-man and walk with God and therefore which Chrysostome calleth a strange kind of Genealogy after the Scripture had said These are the Generations of Noah It first saith He was a just man and walked with God and then Noah begat three Sons implying that it is a greater honour to be a good man and converse with God than to be a Father of the most numerous and illustrious progeny It is said That Jabez was more honourable than his Brethren then followeth And Jabez called on the God of Israel saying Oh that thou wouldest bless me indeed and enlarge my Coast and that thine hand might be with me (n) 1 Chron. 4.9 10. letting us understand that it was his piety and conversing with God in prayer that made him more honourable than his Brethren Let the blind besotted world count it a dishonour to walk with God and converse in Heaven yet this is it that will make men truly honourable in the esteem of God and Angels and all good men and will at last make them honourable in the eyes of them who now vilifie them When Michal scorned David for dancing before the Ark How glorious was the King of Israel who uncovered himself in the eyes of the Handmaids his servants David tells her It was before the Lord and if this be to be vile I will be more vile and of the Hand-maids thou hast spoken of of them shall I be had in honour (o) 2 Sam. 6. The like I say here those which now despise them even of them shall they be had in honour they will at last say with those in the Book of Wisdom These are those whom we had in derision c. but now are they numbered amongst the Saints and their portion is amongst the righteous 11. It giveth the greatest satisfaction to the mind temporal things may fill but cannot satisfie the belly may be filled and that with hid treasures but the heart cannot de filled with these things the soul is an immortal substance nothing but things eternal can content it it first came from heaven nothing below heaven can give it satisfaction as Noahs Dove hovered over the waters but could find no rest till she came into the Ark from whence she was sent as Quick-silver being poured out creepeth up and down from place to place and never is at rest till it finds Gold with which it may commix or as little veins of Water wandered from their Fountains though put into vessels of Gold or Crystal are never so well as in their proper Fountains so it is with the soul The motion of immortal souls is saith one like that of Celestial bodies purely circular they rest not till they return
last day will make fair pretensions pleading that they had Eaten and Drunken in Christs presence and heard him preach in their streets that they had prophesied cast out Devils in his name yet be excluded The foolish Virgins the young man Demas many others went far and yet failed of the grace of God Luther speaketh of one Arsenius who made a great profession was a man of eminent parts praying discoursing to admiration when this man lay upon his sick-bed his friends that came to visit him expected to hear some great thing from him and told him That sure he could not but enjoy much comfort who had been so eminent for the profession practice of godliness But he answered that he had not that comfort they thought he had that he found it now to be with his soul noâ— according to what man judgeth but according to the judgment God passed upon him and God said he judgeth righteous judgment Many the like instances might be given and When vve hear of the ship-vvrack of so many goodly Vessels of the fall oâ— so many bright shining Stars had vve not need vvorâ— sure take all possible care that vve do not miscarry in like manner Upon this ground our Saviour exhorts Strive to enter in at the strait gate for many will seek to enter in shall not he able (vv) Luke 13.24 And the Apost (x) Heb. 4.1 Let us therefore fear lest a promise being left us of entering into his rest any of you should seem to come short of it 13. It is an infinite mercy that eternal hapiness is yet attainable when by the sin of our first parents we justly forfeited that hapiness to which we are intitled at our first creation God might have dealt with us as he did with the lapsed Angels who had no sooner sinned but were expelled heaven left without possibility of happiness Indeed some School-men other divines give several reasons for this different dispensation of God towards Angels men some thus that there is a time prefixed both to Angels men after which there should be no possibility of altering their estate now as death is the time prefixed to man so the first good or bad deliberate action to the Angels that those that then stood should be confirmed in their happiness but those that fell should be put out of all capacity of being happy Some think it to be the greatness of the Angels sin above that of man they sought to be like God in Omnipotency which is not comunicable to any creature man only in Omniscience â—r the general knowledge of things which they say may be imparted to 〈◊〉 creature as it was to the humane soul of Christ â—ome refer it to the manner of their sinning the Angels fell of themselves having no others to tempt them but man by the suggestion of Satan and it is less to sin when overcome by temptation than to sin voluntarily without any temptation other reasons they give that tho some Angels fell others stood so the vvhole species did not perish vvhere as in Adam all mankind fell so as had not God appointâ—d a Redemption none of the race of mankind could have been saved Again the Angels vvere more glorious creatures living in the presence of God whereas man was made lower than the Angels and was plac'd upon the earth at a greater distance from God and as a Tree that falleth from some high precipice is more battered and broken in the fall than that which falleth from a low place So here by how much saith Austine the Angels were more high in glory by so much was their fall more grevious and irrecoverable and man by how much he was more frail by nature by so much more capable of mercy and pardon Again the knowledge of Angels is intuitive when they take a view of any thing they see it in the causes the effects and all that belongeth to it and so what they do they do with so full a consent of will that they never alter or repent whereas the knowledg of man is discursâ—ve he findeth out one thing by another and one thing after another so that upon further consideration he often repents of what he before did and disliketh what he before approved To this purpose is that distinction amongst the School-men of a three-fold will the will of God that can neither turn nor return thâ— the will of man that may both turn and returâ— that is may alter both before and after Election between these is the will of Angels that may turn baâ—â— not return may alter before Election but not after and because as what else they do so when theâ— sinned they sinned with that full consent of will thaâ— they cannot alter or repent hence they say the sin was unpardonable and their fall beyond all recovery whereas man who sinned not with that full consent of will might after repent of what he did anâ— so be capable of mercy and pardon Others conceive it thus that the Angeâ—s having so great a measure of light d velling in the presence of God anâ— the light of his countenance could not sin by error or misperswasion but out of malice which is the siâ— against the Holy Ghost It is said That the Devil 〈◊〉 bode not in the truth (y) John 3.44 Zanchy and some other think by Truth here is meant the Truth of the Gospel which the Apostate Angels refused to subcribe to they say it is hard to conceive that God should irrecoverably cast off a creature till he hath rejected the help of a Mediatour and they conceive it thus that God should make known to the Angels that they should be confirmed in their happiness by Christ who was in time to take the nature of man and in that nature they must be subject to him they through pride refuse to submit to this order and thus saith Zanchy we may reconcile those different opinions amongst Divines concerning their Sin Some affirming it was pride some envy and malice some Rebellion others Apostacy whereas in this all these meet together in that they took it indignly they could not continue happy without Christ there was their pride in that they envyed this happiness to the humane nature there was their Envy and Malice in that they refused to submit to this order of God there was their Rebellion in that they chose rather to leave there first habitation there was their Apostacy So that upon this account their sin is â—hought to be the sin against the Holy Ghost in reâ—using the help of a Mediator whereas man though â—e sinned against God his Creator yet did not reject â—he help of a Redeemer but relyed upon that proâ—ise The seed of the Woman shall break the Serpents â—ead These several reasons are given why God â—hould cast off the Apostate Angels and yet put man into a possibility of hapiness in which though there be much probability
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