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
is no easie thing to out-strive these wrestlings and contendings of Gods Spirit he doth so follow men with the Exhortations Admonitions Counsels of his Word so hedge them in with Mercies on the one hand and Corrections on the other so besiege them by inward Enlightnings Convictions Perswasions Impulses that men shall confess another day that they were forced to strive and strive hard to elude these workings of Gods Spirit but this he will not do always My Spirit shall not always strive with man (i) Gen. 6.3 Oh then take heed of withstanding these strivings of the Spirit Woe be to him that striveth with his Maker (k) Isa 45.9 If all striving with God be woful certainly this is most desperate when he shall strive to do us good and we shall strive to suppress and put off these contendings of the Spirit when he shall strive to save us and we shall strive for our own Damnation wo to him that thus striveth with his Maker if we have hitherto thus striven against God take we heed of striving any longer lest God resolve My Spirit shall not always strive with man for that he is flesh Sometimes the Spirit is said to draw (l) Cant. 1.4 Hos 11.4 There are in Nature four ways by which one thing may be said to draw another by Sympathy so they say the Herb Aproxis through a natural correspondence with the fire though at a distance from it draweth the flame and begins to burn by heat so the Sun draweth up the Vapours by motion so the Horse draweth the Coach and by secret attraction so Amber draweth the Straw and the Loadstone the Iron the blessed Spirit maketh use of all these four ways of attraction he draweth by Sympathy when he worketh in the heart any kind of willingness to yield to his call by heat when he warmeth the heart by good motions by motion when he seeketh to work upon men by the pious examples of other Christians and lastly by secret attraction when in a Dream a Vision of the night or any other secret way he openeth the ears of men and sealeth their instruction that he may withdraw man from his purpose and hide Pride from man (m) Job 33.16 17 29. And as Elihu adds Lo all these things worketh God oftentimes with man These several ways he seeketh to draw him to himself and when the Spirit doth thus we should resolve with the Church Draw me we will run after thee (n) Cant. 1.4 whereas if when the Spirit draws on we draw off when he draws forward toward heaven we dravv backward toward perdition Let us remember that dreadful commination If any man draw back my Soul shall have no pleasure in him (o) Heh 9.38 By all this it appeareth of vvhat grand import it is to observe the motions comply with the workings of the Spirit We read when the Cloud the testimony of Gods presence abode upon the Tabernacle whether it were two days or a month or a year the Children of Israel abode in their Tents and journied not but vvhen the Cloud vvas taken up vvhether it vvas by day or by night they journied (p) Numb 9 17. When the Spirit of God is present vvith us and offereth its assistance novv is our time to set out for heaven vvhereas to neglect this season and to think to do it aftervvard is as if the Mariner should lie still vvhen the Wind is favourable the Ship rigged the Sails spred and all accommodations provided should put forth vvhen he vvere deprived of all these Advantages Or as if the Smith should lay aside the Iron when it is hot and malleable and begin to strike when it is grown cold When David enquired of God whether he should go out against the Philistines he had this Answer from God When thou hearest the sound of a Going in the tops of the Mulberry-trees then thou shalt bestir thy self for then shall the Lord go out before thee (q) 2 Cor. 5.24 When we hear as it were a voice within us exciting us to this work we should then set upon it that being the time when the holy Spirit goeth before us 5. We should conscionably perform those Duties which God hath appointed as means and helps to obtain Eternal happiness As 1. We should be much in Prayer David saith For my love they are mine Adversaries but I give my self to Prayer (r) Ps 190.4 it is in the Original but I prayer the words give my self unto as in our Translation are added for explanation as the different Character sheweth David speaketh as if he were composed and made up of Prayer and therefore no wonder that David assureth himself of Heaven As for me I will behold thy face in Righteousness it being impossible that a Son of so many prayers should perish He that calleth upon the Name of the Lord shall be saved is in three several places Recorded in Scripture 2. We should be swift to hear Hear and your soul shall live (s) Isa 55.3 It was by the Ear by our first Parents listning to Satan that we lost that hapiness we were entitled to by our first Creation and in Nature the same thing that giveth the wound doth sometime afford the Cure So God hath ordered that by the Ear by hearing the Word we may obtain happiness Excellent is that passage of Chrysostome If you step into Courts of Judicature what pleading and wrangling shall you hear If into the Market-place there is little to be seen but buying and selling and lying and cheating if into Private Families nothing but working and toiling for the World if into Princes Courts (s) Isa 55.3 all the Discourse is about Honours and worldly greatness but nothing that is Spiritual (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce a word of God and Heaven But go now into the House of God and there you shall be sure to hear something of Heaven and Heavenly things of the blessedness of separate Soul of such things as neither the eye hath seen nor the ear heard (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we should therefore diligently wait at Wisdoms doors and attend at the posts of her Gates 3. We should be much in thanksgiving God promiseth I will give thee the opening of the mouth in the midst of them (w) Ezek 29.21 he would give them deliverance in such manner that Ezekiel and the rest of the Faithful might with freedom and open mouth praise the Lord in the Assemblies This opening of the mouth in praise which justly belongs to God for whom praise waiteth in Sion and is imperfectly done by Believers on Earth is perfectly and abundantly practised by the Saints in Heaven the high praises of God are in their mouths it is the great work of those Heavenly Inhabitants as therefore wicked men accustom themselves to swearing and cursing as practising that on Earth they are like to do in Hell So the Saints
affections from things temporal and place them upon things eternal which only are worthy of them and suitable to them but to instance in some particular affections 1. We should look to them in our desires while others say who will shew us any good and have their desires eagerly carried out after worldly objects the desire of our souls should be after heaven and things eternal There is no good Christian but goeth thus far though he may in some things come short of what he should be and what he should do and be many times taken off from his duty yet his desire is toward God and Heaven A Merchant may for a time sojourn in a forreign Country to negotiate his affairs but his desire is after his own home and no sooner hath he dispatched his occasions but he hastens to his own Country the Needle in the Compass may be jogged another way yet it maketh toward the North and is in continual motion and trepidation till it comes to its proper posture A River may be turned from its course by a strong hand yet will be bending towards its own channel and never leaveth winding and turning till it worketh it self thither again in like manner a Believer by the importunity of temptation and the prevalency of corruption may be unsettled for a time and taken off from God and heaven yet still the frame and bent of his heart the desire of his soul is toward God and heavenly things neither should we content our selves with languid desires but strive to screw them up to the highest pitch so as to pant after them as the imbosked Hart doth after the water-brooks to long for them as the parch'd ground gapeth after the rain 2. Look to them by hope we may say of hope as the Apostle of faith that it is the evidence of things not seen for so the same Apostle elsewhere if we hope for things we see not (o) Rom. 8.25 it is the property of hope as well as faith to make things not seen as visible and things future as present to the soul Gilead is mine and Mannaesseh is mine Ephraim also is the strength of my head (p) Psal 60.7 and before I will divide Sechem and met out the valley of Succoth Probably all these place were not yet in Davids possession but God had spoken in his holiness as before had promised them therefore David looked upon them as already his in like manner heavenly things though removed from sense are present to faith and hope and we should by the improvement of these graces antidate our future happiness soar up before-hand into Heaven solacing our selves in those rivers of pleasure rejoycing in the hope of the Glory of God and having this hope should purifie our selves trampling under our feet the Moâ—â— of these temporal things and live answerable to ouâ— hopes and expectations 3. Look to them by love Let no man say saith Austin what Ladders or Engines shall I climb up to Heaven by thou ascendest by love standing on Earth thou art in Heaven if thy love be placed upon God and Heaven It is reported of Andrew the Apostle that being taxed by some of the Heathens that he did not lovâ— their gods he replied Let me see whether your gods can make such a Heaven and such an Earth and do as much for me as God hath done when any of these temporal things begin to steal away our love we should consider whether they do or can so much deserve our love as heavenly things if not we should reserve our love for the things that are most worthy of it we should gather up those scattered pieces of love dispersed amongst so many several things and place all upon Heaven and Heavenly things 4. Look to them by delighting and rejoycing in them while others have their delight fixed upon things temporal as the coveteous man upon the muck of the world as if the Curse of the Serpent were entailed upon him to eat the dust of the earth all the days of his life the voluptuary upon sensual pleasures as if he were placed on the earth like the Leviathan in the Sea only to take his sport and pastime in it the ambitious man upon Preferments delighting to see other mens sheaves bend to his sheaf as it was in Joseph's dream let our delights be fixed upon the unseen things laid up in Heaven let us with joy draw water out of the wells of salvation and with Israel sing this song Spring up oh Well sing ye unto it (r) Num. 21.17 4 We should look to them in our endeavours Macedonius the Hermite retiring into the wilderness that he might with more freedom enjoy God and have his conversation in Heaven Upon a time there came a young Gallant into the wilderness to hunt wilde beasts and seeing the Hermite he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt saith the Gentleman and so do I saith the Hermite I hunt after my God Most men hunt after other things the profits and preferments of the world and many times are with Nimrod mighty Hunters Hunters usually do not keep the road but ride over hedge and ditch many time through Corn-fields any way their game leads them so it is with worldly men they care not what hedges they break thorow what gaps they make in Gods Law and their own conscience what wrong they do to others so as they may advance their own designs Again Hunters stick at no pains sometimeâ— ride both themselves and horses out of breath sometimes run till they can run no longer with the like eagerness and industry do worldly men pursue these things and with the like and far greater eagernesâ— should we hunt after God and Heaven we should think no pains too much no labour too great so as we might attain to the end of our desires the salvation of our souls this is that which is so often called for in Scripture Seek first the Kingdom of Heaven (s) Mat. 6.33 the word signifies to seek as a man that hath lost a treasure who seeketh diligently till he find it Strive tâ— enter in at the strait gate (t) Luk. 13.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Strive as wrestlerâ— do for mastery or as a man striveth for life when the pangs of death are upon him Work out your Salvation (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.12 it signifieth to Work accurately and with the greatest study and care Give all diligence to make yourâ— calling and election sure (w) 2 Pet. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to study and beat the brains about a thing Labour not for the meat that perisheth but for that meat that endureth to everlasting life (x) Job 6.27 implying that the labour we take for these earthly things is not worthy to be called labour in
of the world will perish and that he should deceive so many in this as it will be a matter of the insultation to Satan that he can thus gull many who are otherwise knowing understanding men so it will be matter of the greatest confusion to themselves that they should suffer the Devil to cheat them of their chief Good that he should put them off with so mean inconsiderable things and lead them blindfold to Hell like an Ox to the slaughter or a fool to the correction of the stocks the nature of man doth exceedingly abhor to be cheated there being not only loss in it but a disparagement an imputation of weakness laid upon the man to suffer himself to be outwitted men use to say when they are cheated but in a small thing They had rather have given away three times as much but to be cheated of our souls our eternal salvation that is more grievous were it only in the matters of this life it were not much but to be deceived in things of the highest concernment in the business of eternity that is most sad but that which makes it more sad is because it is such a gross and palpable deceit to take a counterfeit Pearl for a true one there being a great likeness may sometimes befall an understanding man but to take a pebble for a Pearl a flint for a Diamond this is so gross that none but a fool or mad-man would be thus mistaken and for men to take earth for heaven things temporal for things eternal to suffer Satan to cozen them of their souls and eternal Salvation and put them off with such mean petty things this is the greatest cheat in the world and that men should be so far deluded by Satan as to make things so much below themselves their ultimate end will be to them matter of confusion for evermore Shew your selves men saith God to the Idolatrous Israelites who of their silver and gold made themselves a God (l) Isa 46.8 That any should so â—â—man themselves as to make these things their God â—heir chief good their end cannot but be in thâ— end matter of great astonishment This is another Consiâ—eration which shews of what grand concernment it 〈◊〉 to propound a right end to our selves 3. To look to things eternal as our end is the great â—â—ing wherein the work of Conversion doth consist Conâ—ersion bringeth a great Change the Apostle calleth 〈◊〉 a transformation (m) Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego sum Ego it makes a man as it were aâ—â—ther man I am not I said that young Convert yet 〈◊〉 is though a great Change it is no substantial Change â—â—e man is the same still for his nature and substance 〈◊〉 is chiefly a Change of the heart and that is seen â—â—ainly in the aim and intent of the heart a Bowl â—â—at runneth on the left hand if the bias be but turâ—â—d it runs as much on the right without any change 〈◊〉 the substance of the Bowl the Painter that was â—â—oken to by a Gentleman to draw a Horse running â—â—th full speed it hapned when he brought it home â—â—at he presented it to the Gentleman with the bottom â—â—ard and so it seemed to be a Horse tumbling upâ—â— his back at which the Gentleman being angry the â—â—nter bad him but turn the sides and then it would 〈◊〉 according to his desire so it is here let but the 〈◊〉 be changed and then the man that before lay tumbling as is were upon his back kicking against God and Heaven will be running the wayes of Gods Commandements the change of the heart is much in the change of the end and if the heart be changed the man is changed when he once cometh to this resolution time was when I made the world my end and that I pursued with all eagerness such and such sins as my end and then it was a pleasure to me to do wickedly whereas now by Gods assistance I resolve to make it my business to lay up treasure in heaven whatsoever else I do I will be sure to do that whatsoever I neglect I will not neglect this one thinâ— necessary when a man cometh thus to change his end this is the great thing wherein Conversion doth coâ—sist for as natural corruption consists chiefly iâ— that de-ordination whereby the heart is taken oâ— from God as the chief good and eternal happineâ—â— as the chief end and placed upon sin or the world and therefore Austin makes sin to be nothing else thaâ— to use that we should enjoy and enjoy that we should use (n) Utendis frui fruendis uti so Conversion is nothing else but a turning froâ— sin to God from the Creature to the Creator froâ— things temporal to things eternal Conversion in Scripture is termed Vocation or Calling whom he haâ— predestinated them he hath also called and converteâ— men are said to be called out of the World conceiâ— it thus a man hath his face toward the world anâ— sin and hell while he is marching furiously 〈◊〉 these wayes of his own heart God makes him heaâ— as it were a voyce behind him saying this is not tâ— way neither are these the things there is anotheâ— way you must take other things you must seek 〈◊〉 you would be happy when God thus calleth aâ— sometimes Christ his Church Come with me from Lâ—banon my Spouse come with me from Lebanon aâ—â— withal enclineth the heart to hear and obey thâ— Call this is to be called out of the world this is it in which the work of conversion consists when those Gospel-converts were effectually wrought upon the work chiefly appeared in making eternal life the matter of their Enquiries what shall we do to be saved What shall we do to inherit eternal life If then we would have evidence of our conversion without which there is no Salvation it must be by making eternal things our aim and end 4 The end denominates the Person such as the end is such is the man Philosophers say (o) Dat esse distinguere operari that the Form giveth Being to the thing distinguisheth it from other things and is the principle of all its operations now it is a Rule some give what the form is in natural things that the end is in morals and in all these respects it will appear of how great concernment it is to look to our end As in naturals the form giveth the Being man being informed by a reasonable soul that makes him a reasonable creature so the end doth in morals every man is as his end is If wordly earthly things be a mans end he is a man of the world Deliver me from the men of the world a man of earth That the man of earth may no more oppress (p) Psal 17.14 and 10. ult These earthly things transform them into their own nature on the other side he that maketh spiritual heavenly things his end he is a spiritual
full spreading than by any Clock or Watch. The Hopp in its growing winds it self about the pole always following the course of the Sun from East to West and can by no means be forced to a contrary way Some affirm that the sap in trees precisely follows the motion of the Sun ascending and descending at the same time and by the same steps the Sun doth if we come lower to inanimate creatures Plato observeth that all the Elements do naturally desire to evaporate themselves into the coelestial Region as it were there to attain to a higher degree of perfection the fire and air those lighter elements still aspire higher and higher as it were to make nearer approaches towards Heaven the earth and water those heavy Elements though they do not ascend in their gross bodies yet they are daily sending up some thinner part of themselves some vapours as it were some breathings toward Heaven Naturalists speak of several stones in which there is some representation of the heavenly bodies so that in the several orders of nature there is something that might mind us of this duty of conversing in Heaven and looking to things Eternal there is scarce any thing we look on but might some way or other put us in mind of this the best and choicest things the earth affords are hid from our eyes shut up in darkness so as if we look downward we see only the surface of the earth and there our sight is bounded whereas upward toward Heaven all things are open and transparent to note how vast our affections should be toward Heaven if we stand upon some high steeple and look downward to the earth we cannot look long without dizziness and fear whereas when we look upward toward Heaven though a thousand times greater distance we can continue looking without either as if nature would hereby mind us that our eyes were given us to look to Heaven not to the earth Having then so many Monitors we shall shew our selves ill scholars if we do not learn this lesson 2. If from other things we look to other men I mean the people of God they teach it by their example the Apostle speaking of himself and the rest of the Saints saith Our conversation is in Heaven the word (c) Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 civitas aut vita civilis though it hath several significations yet chiefly these two it signifies our City whereof we are Citizens and to which we belong Heaven so Zanchy we are Citizens of Heaven not of earth and therefore ought to seek the things that are in Heaven Or it signifieth carriage or deportment or converse (d) Phil. 1.27 Acts. 23.1 so the word rendered in other places And so most Interpreters and our translation render it Our conversation is in Heaven this is the inseparable property of every true Believer he converseth in Heaven The way of life is above to the wise (e) Prov. 15.24 This world is the place of his abode but not of his delight his body is here but his soul his better part above his commoration is on earth but his conversation in Heaven he liveth here but loveth there as Merchants who live in this Kingdom yet are called Spanish or Turky Merchants because their trading is in those places In like manner the Believer he is in the world but not of the world this world is but his Inn Heaven is his home his Country he is in Heaven while he is on earth he converseth with God while he sojourneth in the world his trading is for Heaven his love desire delight is placed upon heavenly things this is not obscurely held forth in Scripture by those several things to which Believers are compared sometimes to the Palm-tree The righteous shall flourish like a Palm-tree the Palm-tree groweth streight and upright They are upright as the Palm-tree (f) Psal 92.12 and 10.5 and so represents the heavenly minded Christian whose motions toward heaven are direct and streight without those obliquities and turnings aside which appear in the carriage of other men the Palm-tree is small in the body or trunk and biggest at the top close and shut up in that part toward earth but broad and open in that part toward Heaven and so further resembleth the Heavenly Christian whose heart is closed toward the world but is open and enlarged toward Heaven the Palm-tree hath no boughs or branches upon the sides or body but all the boughs grow together at the top to which perhaps that alludes I will go up to the Palm-tree I will take hold of the boughs thereof f and so is a further emblem of a Christian all whose branches and out-goings are exalted above the earth and without any straggling and dividing aspire toward Heaven Again Gregory Nyssen saith of this Tree That it riseth out of the earth with its perfect bigness and thickness at the top (g) Cant. 7.8 so that though it groweth in height or bigness in the other parts of it yet it never groweth any greater or bigger at the top if this be true In this likewise it resembles the true Believer who though in regard of other graces he be like the Crocodile that groweth till the very time of his death yet at his first conversion hath the frame and bent of his heart upon Heaven Yet once more Philo saith that whereas all other trees have their sap in the root which from thence ascends only the sap and heart of the Palm tree is at the top toward the top of the middlemost bough which is surrounded by other boughs as a General is by his Life-guard if so it hath yet a further resemblance to Believers whose hearts are in Heaven for there their treasure is and there is their heart also In the same place the Psalmist compareth the righteous man to the Cedar The righteous shall flourish like the Palm-tree and spread abroad like the Cedar in Lebanon The Cedar it is a stately Tree it is called the goodly Cedar (h) Psal 80.10 with Ezek. 17.22 the high Cedar it doth saith Jerom grow up fast toward Heaven and so resembles those Believers who are as he expresseth it aspiring toward Heaven Again they are sometimes compared to mountains They that trust in the Lord shall be as Mount Sion that cannot be removed (k) Psal 125.1 Chrysostome observeth there are three things more remarkable in mountains (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their firmness and stability their invincible strength and their inaccessible height in all these respects the Saints are like Mountains but the last is only proper to the present purpose of all parts of the earth the mountains are nearest unto Heaven the Mythology of that Poetical fiction of Atlas bearing up the Heavens was to represent the high mountains which some of them call the pillars and supporters of Heaven and some think they are meant by The pillars of Heaven tremble and are astonished at thy
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
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
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
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 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
Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add Intreaties beseeching men by the love of God and love to their own Souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their Souls when they see they cannot prevail that Israel is not gathered they go away discouraged crying with the Prophet My leanness my leanness wo is me I can do no more good (e) Isa 24.16 and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lest they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the Silver Trumpet of the Gospel publishing the glad tydings of peace and Eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moore 's Utopia as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and bear the word and seem to be affected with it as if they heard some pleasant song (f) Ezek. 33.31 but they do it not they are no more prevailed upon as to any serious care and endeavour after things Eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a Company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to Stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon hard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued hard the stones rent in pieces at the death of Christ when the hard-hearted Jews were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O Heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1.12 Micah 6.2 implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may die saith Calvin a thousand several ways each several hour as many senses as many members nay as many pores as there are in the body so many Windows for death to enter in at Death needs not spend all is arrows upon us a Worm a Gnat a Flie a Hair a Stone of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within the space of a few days nay of a few hours we may be well and sicken and die and forthwith enter upon our Eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig was three days before growing in Carthage and that for ought they knew an Army from Carthage in as short a time might arrive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three days we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our Souls and by the use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were to live always should put off the thoughts of death as if they should never die should content themselves to live in that condition in
hear but continue deaf amongst so many Alarms of Death this is another thing that much aggravates the desperate sottishness of these persons Having thus shewed the lamentable blockishness o◠the greatest part of men and the several aggravations which render it more lamentably lamentable I shall now desire from this truth we are treating on to expostulate a while and reason the case with these Sons of slumber and confusion Either this is so that mans condition after this life is eternal or it is not so If not so beside former arguments brought to prove it what end was there of Christs coming into the world what Vse of Scripture to what purpose all we call Religion What mean those workings of conscience even for those secret sins unknown to the world what mean those out-cries and lamentations of men upon their death-beds and that of the greatest Atheists as Bion of Boristenes who all his life time had denied the Gods despised their Temples derided their worship yet when death came he would rather have endured the greatest torment than to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying welcome Devil welcome (o) Laert. foolishly thinking to pacifie the Devil by this flattering Salutation And Tully observeth of Epicurus that though no man seemed more to contemn both God and Death yet no man feared more both the one and the other and whence is all this if there be no Being of man after death On the other side if the eternity of mans condition be a certain truth so as it is not more certain that the Sun shines that the fire burns that the earth beareth us that the heavens cover us than this is that there is a Heaven and eternal happiness for the Saints and a Hell and everlasting punishment for incorrigible sinners what ails the foolish hearts of men to be so stupidly careless in a thing of so infinite concernment Were it only a thing probable that as much might be spoken against it as for it yet a wise man would go the safest way men do so in all other things and would do so here if they would but act as men according to the Principles of Reason and it is undoubtedly the safest way to make a seasonable provision for it Yet further suppose it were a thing only possible that much more might be spoken against it than for it yet a wise man would think but what if it proves to be so at last though it seems otherwise to me yet it may be so and if it prove so what will become of me if I wholly neglect to make provision for it but if it be a most certain and undoubted truth so as there is nothing more certain and undubitable whence it is that men mind no more a thing that so much and so nearly concerns them What are mens hearts made of Whe◠are those affections which use to be eagerly carried out upon meaner objects what is become of men◠intellectuals Have they lost understanding as well as conscience Have they sinned away Reason as well as Religion Are they as well without fear as without faith as much without love to themselves as to God Is Israel a servant Is he a home-born-slave Why is he spoyled (p) Jer. 2.18 Let me ask Is a man a block a bruit a home-born fool Why is he spoyled or rather doth he spoyl and undo himself Dydd Abner as a fool dyeth Thy hands were not bound nor thy foot put into fetters saith David (q) 2 Sam. 3. but for a man to dy eternal as a fool dyeth when his hand is not bound when no thing besides his own carelessness could either deprive him of eternal happiness or thrust him upon his everlasting ruine this is the greatest folly and madness that can befall a reasonable creature Salomon saith of a generation of men that madness is in their hearts while they live (r) Eccles 9.3 after that they go to the dead if there be any one thing in which this madness doth more plainly appear it is in this stupendious neglect of their eternal welfare The Philosopher said of the Milesians He would not say they were fools but he was sure they did the same things fools use to do men would be loth to be counted fools or mad-men but if they spend all their time and pains about other things and neglect this one thing necessary whatsoever they seem to themselves and whatsoever they are in other things in this they do the same things that fools and mad-men do and so they will one day judge of themselves but I pass to other vses CHAP. IX Of Caution to prevent mistakes about the Adversity of the Godly and the Prosperity of the Wicked in this state 2. THis point may serve by way of Caution to keep us from stumbling at Gods providential Dispensations both in regard of the sufferings of Saints and the temporary prosperity of wicked men What Salomon saw in his time servants on horse-back and Princes walking as servants upon the earth Or what the Traveller said he observed at Rome Asses flying and Eagles creeping the like is to be frequently seen in the world the Bramble is sometimes exalted when the Vine and Olive are passed by Goats clamber up the Mountains of Preferment when the poor sheep of Christ feed below the mud-wall is shined upon while Marble-pillars stand in the shade Vile persons like him in the Gospel are clad in Purple when those of whom the world is not worthy go up and down in Sheep-skins and Goat-skins unprofitable Drones who are a burden to the earth are often crowned with length of days when many ingenious Spirits who have the eyes of the world fastned upon them are taken away in the flower of their age and are cropt off like an ear of Corn. In a word the proud are called Happy they that work wickedness are set up many live in defiance against God and set their mouth against Heaven thrive and prosper and as it is God layeth not folly to them (a) Job 24.12 doth not at present call them to an account for their Wickedness when many religious souls who tremble at the least sin and make conscience of every Duty are yet plagued all the day-long and chastened every morning and yet which is a greater evil many times the wicked devoureth 〈◊〉 man that is more righteous than he Pharaohs lean kin◠devour the fat kine Fire cometh out of the Bramble and devoureth the Cedars of Lebanon and thi◠hath been a great stumbling block to more intelligen◠men in so much as some have denyed Providence as Averroes who hereupon affirmed that God medled not with things here below others have denyed there is any God as
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
as one they are facile and pleasant to him but speaking of him that loveth not it is my sayings in the plural because to him the commandments seem many and grievous this is the great difference between them he that loveth not may do the same things the other doth but he doth them not with delight he looketh upon Gods service as a weariness and snuffeth at it he cryeth When will the Sabbath be gone whereas he that hath his love set upon Christ and Heaven looketh upon his yoke as easie counts it his meat and drink to do his will 8. What a man maketh his end now that shall be his portion God leaves every man to his own choice I have set before you life and death therefore chuse life (e) Deut. 30.19 and 11.26 Every mans choice is according to his inclination and apprehension of things for the Will followeth the ultimute dictate of the Vnderstanding the man that liveth by sense thinks these temporal things more worthy of his choice than the other he looketh upon his money saith Chrysostome and thinks he seeth more beauty and lustre in the gold in his purse than in the Sun in the firmament these temporal things are things seen saith the Text he seeth them he hath them whereas Eternal things are things not seen for ought he knoweth they are but an Idea a fancy of more credulous spirits who believe every thing is told them or if there be such things they are things future and better he thinks one bird in the hand than two in the Bush better a Wren in the cage than an Eagle in the clouds therefore he maketh choice of them but will not chuse the fear of the Lord whereas a godly man upon whom God hath wrought both by irradiating his Vnderstanding to see an excellency in heavenly things and by enclining and determining the Will to embrace the dictate of the Understanding thus enlightened such an one peremptorily concludeth that Heaven or nothing shall be the object of his choice that if Eternal things be not his portion there is none worth the having accordingly as there are two things we are said to will the end and the means the former they call the will the other the choice * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wills salvation and Eternalâ— happiness as next to God his chief good his end and chuseth the service of God as the way and meanâ— of attaining it Chuse you whom you will serve saith Joshua but I and my house will serve the Lord. Leâ— thine hand help me saith David for I have chosen thy Commandments Mary hath chosen the better part Now God giveth to both these according to their choice Before man is life and death and what him liketh shall be given him (g) Eccles 15.17 the worldly man chuseth temporaâ—â— things as his chief good and God for the most part giveth him his desire fills his belly with hid treasures 〈◊〉 but this is all he is ever like to have woe to you thaâ— are rich now for you have received your consolation (h) Luke 6.24 He hath not reason to look for Heaven which he would not chuse When wicked-men shall cry with thâ— foolish Virgins Lord Lord open to us God will sooâ— stop their mouths by telling them they had thaâ— which themselves chose On the other side the godlâ— man who maketh things Eternal the matter of his choice and looketh upon them as his end this man at present is not far off from the Kingdom of God anâ— shall certainly have at last according to his choice that which is his end now by way of election shal be afterward his end by way of fruition according to that excellent Saying of St. Austin Eternal blessedness is begun in election and perfected in fruition while Martha was cumbred about many things Mary chose to attend the preaching of Christ the means of Salvation and what she chose she should certainly have Mary hath chosen that better part that shall not be taken away from her saith the same Father Happiness is neither given to any man against his will but is matter of his choice nor is taken from any man against his will he who chuseth salvation for his portion and looketh upon it as his chief good shall certainly at last obtain his choice shall have a wide and large entrance into the kingdom of Heaven From all these particulars it appeareth how much it doth concern us to make eternal things our end and aim CHAP. XIII Of Motives drawn from other things other men our selves and the unspeakable benefits of a prospect of things Eternal HAving shewed how and in what manner we are to look to things Eternal I proceed to the second things propounded to lay down some Motives to provoke us in this manner to look to them To this purpose I shall propound four sorts of Motives 1. From other things Ask saith Job the beasts and they shall teach thee and the Fowles of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee (a) Job 12.7 All these may seem to teach us this Lesson The Philosopher observeth that all Bipedes creatures with two feet are still looking upward Birds and fowles seldom stay long upon the earth when they light there it is to seek their food no sooner have they gotten that but they mount upward toward Heaven â—hough where the carkass is the Eagles are gathered togeâ—her yet when they have got their prey and satisâ—ied their hunger they sore aloft as if they mounted â—p to Heaven Beasts though they cannot mount â—pward and are made so as they look downward yet they are often seen to lift up their heads toward Heaven especially in the time of extremity Naturalists observe of the Lion and the Cock that they express their joy at the rising of the Sun as being sensible of the motion of the heavenly bodies the like may be said of some fishes in the Sea they tell us of a fish which hath but one eye which is seated like a â—verticial point upon the top of its head always looking towards Heaven therefore is called by the Grecians the beholder of Heaven (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others tell of a precious stone taken out of the head of a fish called Synodus that beareth some resemblance of the Sun and Moon and other heavenly bodies if we come lower to vegetables Proclus observeth that plants and flowers and other vegetables have all a dependence and many of them some representation of the Heavenly bodies the Tulip Marigold and some other flowers wait upon the Sun as the Handmaid upon the hand of her Mistress opening by degrees as the Sun ascends and again shutting up themselves gradually as the Sun declineth and this so punctually that though the Sun appear not a man may more infallibly know when it is high noon by their
it is rather a preâ—ervative from dangers and temptations there are â—wo sorts of temptations the Devil maketh Use of â—â—mptations on the right hand when by things prospeâ—ous and pleasing to us as the honours profits and â—leasures of the world he seeks to draw us to what 〈◊〉 evil and temptations on the left hand when by the â—ear of suffering and persecution he laboureth to deâ—er us from what is good whereas he who hath things â—â—ernal in his eye is little moved with either of these â—â—e is not so much taken with the first as for gain of â—hem to lose a good conscience When Basil was â—empted with preferment he bad them offer such â—â—ings to Children it was not for a Christian Bishop â—o be taken with them Luther when he received â—y Tauhenheimus a hundred pieces of gold sent him â—nd fifty by Scartus said I begin to fear God will â—â—ve me my reward here but I have earnestly protested I â—â—ould not be put off with these things and this his conâ—empt to the world was not unknown to his enemies When the Pope would have taken him off by gifts â—he said That German beast doth not care for Gold and â—or troubles and sufferings he doth not so much fear â—hem as to commit sin to avoid suffering When Basil was threatned with banishments torments and death he answered I fear not banishment I have no home but Heaven no native place but Paradise and the whole world I look upon as the common banishment of mankind for torments I defie them for what can they do to me whose body is so worn out that there is nothing but bones without flesh for them to work on and for death I fear it not which can but restore me sooner to my Creator He that hath his eye upon Heaven is neither moved with the frowns nor flatteries of the world as he said He equally contemned the favour and fury of Rome neither the desire of the one nor the fear of the other is able to remove him from his stedfastness The like is to be said of other sorts of temptations which are happily resisted by conversing in Heaven Bonaventure when the Devil told him that he was a Reprobate and therefore perswaded him to enjoy aâ— much of the pleasures of the world here as he might because he was excluded from the pleasures with God in Heaven answered Not so Satan If I must not enjoy God after this life let me enjoy as much as I can of hiâ— here whatsoever temptations Satan suggests theâ— are more easily overcome by him who maketh it hiâ— business to converse with God and Heaven 3. It is a good help against those roving wandring thoughts which so often haunt us in the performance of duties and cast so great a blemish upon our betâ— performances When Abraham offered sacrifice the fowls of the air lighted upon the sacrifice (o) Gen. 15.11 Thesâ— fowls resemble vain thoughts which much trouble the best of men in their Approaches to God Jeroâ— complained of himself when he was at prayer he waâ— in his thoughts walking in some Gallery or telling oâ— some summe of money in like manner Bernard confesseth that troops of unruly thoughts were wont to flock into his heart like people when some spectacle is to be seen complaining when my body is iâ— the Church my mind is about the world I sing one thing but think another I utter words but regard not the sense and matter and concludes woe is me I sin then when I should get victory against my sins and truely there is scarce any one thing that a Christian doth so much groan under as the frequent a volations he is subject to in Gods service and it is not without just cause that he should so sadly resent them When Pharaoh's Baker dreamed that the birds of the air took out of his Basket the baked meats he prepared for Pharaoh Joseph told him that this was a signification of his ensuing death When we come to present our services to God as he his baked meats to Pharaoh if the birds of the air idle thoughts intrude into our minds though it doth not absolutely presage the death of the soul yet it prognosticateth the death of that service that it is no better than a dead service unpleasing to him who is a living God Now there is no better way to suppress these thoughts than having our minds taken up with heavenly things the mind cannot be at the same time intent upon different objects as when a Dictator was created at Rome there was a suspension for that time of all other offices so when the mind is taken up with the thoughts of some remarkable thing it giveth a supersedeas to other thoughts If thou wouldest forget other things saith Seneca think upon Caesar serious thoughts upon our Eternal condition would be like those Porâ—ers Jehojada set at the doors of the Temple would secure us from the intrusion of other objects 4. It would work in us a holy indifferency toward â—ll temporal things it would moderate our esteem of â—hem our desire after them our delight in them our grief for the want or loss of them I shall instance in â—hese several particulars 1. It would moderate our esteem of them wordly â—hen think all their happiness is bound up in these creaâ—ure-enjoyments they judge them the only happy men who have the largest confluence of these outward comforts whereas he that hath his eye upon eternal things hath a low Esteem of these things when a man stands upon the top of a high mountain things below in the valley seem small and inconsiderable in his sight they say to them that stand upon the top of the Alps the great Cities of Campania seem but as small Villages or as a man who hath for a time gazed upon the Sun when he looketh downward upon darker objects is scarce able to see any thing In like manner he that hath his eye fixed upon heavenly things counts these things as dung and dross he esteemeth all these riches in the world not worth one daies conversing in Heaven he valueth Heaven though but in reversion before the world in present possession prefers his interest in Heaven to the gaining of the whole world if God please to secure heavenly things to him he hath a holy indâ—fferency towards other things if God casts Them in he is thankful if not patient if he hath them he knoweth how to use them if not he hath learned to be without them he is like the deep running River which glideth silently by those green Meadows and flowry banks those goodly things that other men admire and keepeth within his own banks of moderation and content till at last he falls into that deep Sea of divine Sweetness to which he is hasting Moses having an eye to the recompence of reward slighted the greatest honour it Egypt he refused to be called the son of Pharaoh's Daughter (o) Heb. 11.24.25
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
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
to â—e made partakers of the inheritance of the Saints in â—ight (c) Col. 1.12 Men must be meet for Heaven before they â—ome there they who are now strangers to God â—nd Heaven what should they do in Heaven where the great happiness consists in the enjoyment and service of God whereas they who make it their business â—o lay up treasure in Heaven shall have a ready admitâ—ance into Heaven a free participation of whatsover â—lessedness is there treasured up whatsoever happiness â—here is in the sight and enjoyment of God whatsoever solace in the embraces of a dear Saviour whatsoever Satisfaction in the society of Angels and Saints whatsoever joys and pleasures are in that place of bliss all this and much more than we can â—magine shall be the undoubted portion of those who make Eternal things their aim and end Jerom saith That Saul knew before-hand he should be made King because in a kind of a vision he saw himself placed upon the top of a Palm-tree the Palm-tree is an Emblem of the heavenly minded Christian as was before shewed in several resemblances Now as Saul â—eeing himself advanced to the top of a Palm-tree lookâ—d upon this as a Presage of his future advancement â—o the Throne so he who hath his heart and mind in Heaven while he liveth may assure himself of Heaven when he dieth it is his now by way of election and shall be hereafter his by way of fruition now he walketh with God then he goeth to God while he is â—ere he converseth in Heaven when he goeth hence â—e taketh possession of it having chosen that better â—art it shall never be taken away from him To conclude this vse let these many advantages serve as so-many incentives to quicken us to this duty in the Text oâ— looking to those things that are Eternal CHAP. XIV Of various other considerations to move us to make provision for Eternity 4. BE exhorted to make timely provision for that Eternity we must ere long enter upon By thing Eternal spoken of in the Text we are chiefly to understand the unseen eternal things in Heaven as appeareth by comparing this with the foregoing verse accordingly the thing I would exhort to is to securâ— these to our selves this is it which is so often calleâ— for in Scripture though under different expressions as Seeking first the Kingdom of God (d) Mat. 6.33.20 John 6.27 Luke 13.24 Phil. 2.12 1 Tim. 6.12 19. 2 Peter 1.10 Laying oâ— for our selves treasure in Heaven Labouâ—ing for that meâ— which endureth to everlasting lâ—fe Striving to enter in a the Strait gate Working out our salvation Laying holâ— upon eternal life Laying up in stere a good foundation against the time to come Giving diligence to make ouâ— calling and election sure All which and many like expressions tend to the same purpose and do all call upon us to practise that necessary duty I am now to speak to in speaking to which I shall first propound some Motives or Considerations to quicken us to it theâ— by laying down some Directions shew how we may do it more successfully For Motives take these 1. This is the one thing necessary the great thing we have to do (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we do not this we do nothing those who mind only temporal things neglecting this are said to walk in a vain shew and disquiet themselves in vain [f] Psal 39.6 To weave the Spiders web [g] Isa 59.5 To labour for that that is not bread [h] Isa 55.2 To labour for the wind [i] Eccles 5.16 To labour in the fire and weary themselves for very vanity [k] Hab. 2.13 That this is the main thing we have to do will appear upon this following account 1. It is the end for which God sent us into the world If a Philosopher [l] Anaxagoras Clazamenius being asked why he came into the world could say that I might contemplate Heaven Heaven is my Country my great care is for that much more should we Christians think so and accordingly answer the end of our coming hither it is a great deal of care we take about the things of this life what we shall eat and what we shall drink and wherewith we shall be cloathed and all this we may do our heavenly Father knoweth we have need of these things but what is all this to Eternity What is all this to the great end for which we come hâ—ther [m] Aulus Fulvius As he told his Son that he begat him not to Cataline but to his Country So God did not send us into the world to eat and drink and buy and sell c. but that we might serve him and save our own souls all other things are impertinent to that errand we came for A devout Pilgrim travelling to Jerusalem in his way passed thorow many Cities where though he saw many rare monuments and found courteous entertainment yet would say This is not Jerusalem this is not the end of my coming Amongst those many good things we have and other things we do we should still think with our selves this is nothing to Eternity this is not that we came into the world for other things perish vvith the using [n] Col. 6.13 and Col. 2.22 Our most needful care as to this life is to provide food for these bodies which cannot long subsist without it all the labour of mâ—n is for his mouth [o] Eccles 6.7 He that laboureth for himself for his mouth craveth it of him Prov. 16.26 Yet the Apostle telling us meats are for the belly and the belly for meats adds withal God shall destroy both it and them (p) 1 Cor. 6.13 But when both these are destroyed we have an Eternity to enter upon and that should be the great matter of our care as being the main thing we came into the world for Cato for a long time never declared his opinion about any business in the Senate but would still close it with this passage Methinks Carthage should be destroyed whatsoever else we think or do we should still consider Eternity is to be provided for if we neglect this all we do is nothing and it will be a sad reflection upon our death-beds when over-looking our by-past lives we shall find that we have all this time busied our selves about impertinencies and neglected that great work for which we were sent into the world 2. It is for this end God giveth us all the precious time we have wise men will not suffer their servants to spend their time about such work as will not pay for the Candle they burn in doing it neither would God give us so much precious time to be spent about those petty things those nothings that most men are imployed about nothing less than the service of God and working out our own salvation will bear proportion with that invaluble talent of Time God hath indulged to us I gave
seemed like a nail fastened in a sure place which have been like Shebna removed from their station and tossed up and down like a Ball in a large Countrey we can have no more assurance of these things than if we take a model of this daies clouds and think to compare them with them that will the next day appear Some have compared great men to the mountain Vesuvius near Naples which they say is so abundantly fertile that it is worth thousands yearly but when it happens to cast forth its fery entrails doth sometimes more hurt in a day than it brought profit in a whole age and how many who have been raised to the highest pitch of wordly greatness yet in one days miscarriage have been deprived of all they have been so long gathering together and lived to be objects of pity to all that knew them We need not take Histories for examples daily experience sealeth to the truth of this he that in times of so great mutability hath not learned this lesson of the worlds uncertainty deserveth to be taught it as Gideon taught the men of Succoth and Penuel with thorns and brambles of the wilderness Or if these things last till death that is the longest day I remember (r) Rogers his Treatise of Love one telleth of a worldly wretch who when he saw he must dye taketh a piece of Gold and putteth it into his mâ—uth saying Some wiser than some whatsoever cometh of it I will carry this with me but could the sot think to carry his gold with him into another world God tells the rich fool This night shall thâ— soul be required of thee and then whose shall these things be which thou hast provided Whose soever they should be they should be no longer his when men have been all their lives time lading themselves with thick clay it fareth with them at death as with the Hedge-Hogg which having laded her self with Apples upon the prickles of her back and with much adoe dragged home her over-heavy burden perhaps carrieth one in her mouth but hath the rest swept off by narrowness of the hole which she only made wide enough for her own passage We brought nothing into this world (s) 1 Tim. 6.7 and it is certain we can carry nothing out So that if we look after temporals we cannot be sure either of getting or keeping them whereas if we make Eternals the matter of our choice and labour for them in a right manner we may assure our selves of both The wicked worketh a deceitful work but to him that soweth rigteousness shall be a sure reward (t) Prov. 11.18 God hath not said to the house of Jacob Seek ye me in vain (u) Isa 45.19 24. If we would take as much pains for Heaven as others do for the world we might undoubtedly obtain it and being obtained there were no danger of losing it I give them Eternal life and they shall never perish neither shall any man pluck them out of my hand (w) John 10.28 and the consideration of this cannot but be a powerful motive and encouragement So it was to the Apostle I therefore so run not as uncertainly (x) 1 Cor. 9.26 other runners though they run with all their might are upon great uncertainties Know ye not that they that run in a race run all and but one receiveth the prize And so it is in all other adventures about worldy things most have but their labour for their pains but it is otherwise in this spiritual race I so run not as uncertainly so fight I not as one that beateth the air And upon the same ground the Apostle encourageth others Be ye alwaies abundant in the work of the Lord forasmuch as your labour is not in vain in the Lord (y) 1 Cor. 15. last 9. Consider what we have done in this great work how little and how much 1. How little the greatest part of men are scattered abroad in the world like the Israelites about the Land of Egypt to gather stubble or like Ants about a mole-hill busying themselves about impertinencies Sir Thomas Moore saith There is a Devil called Business (z) Negotium that carrieth more souls to Hell thâ—n all the Devils in Hell beside most men have so many Irons in the fire are cumbered about so many things that they wholly neglect that one thing necessary Nay it is to be feared many in the bosome of the Church who have lived forty or fifty years under powerful preaching have heard many hundred Sermons to provoke them to this duty yet the time is yet to come that ever they spent one hour together between God and their consciences in promoting that great work of their Salvation strangers have devoured their strength other things and that for the most part impertinencies have devoured the strength of their abilities the cream of their time When Heaven and eternal happiness have been neglected as if they were not and if it hath been thus with any of us let the time past be enough to have been so prodigiously regardless of that which so nearly and infinitely concerneth us Let it be our care for the future to redeem our lost time the word used by the Apostle (a) Eph. 5.16 properly signifies to buy a thing back again a metaphor taken from men that mortgage their Land and redeem it again by how much more careless we have been the more dilligent should we be for the future compensating former neglects by our after-care a man that hath some work to do that must of necessity be done if he hath loytered away most of the time allotted for the doing it had need work the harder Such as come not into the Vineyard till the ninth or eleventh hour must then be more diligent if they would be equal with them that have born the heat and burden of the day When the Husbandman breaks up a piece of ground that hath been long fallow he expects a double crop to satisfie for its former barrenness the like God expects from us 2. How much we have done there are many who like Agrippa are almost perswaded to be Christians who are so far convinced that they have taken some pains heard many Sermons put up many Prayers set a part many hours that they might attend the business of their Salvation and perhaps have suffered much for their forwardness in Religion and think how sad a thing it would be for such to lose all the Sermons they have heard all the prayers they have made all the time they have spent all the pains they have taken and after all this to go to Hell for want of not going through with this work such may not unfitly be compared to unhappy Mariners who have sailed to many ports conflicted with the difficulties and dangers of a tedious Voyage and with much hazard and pains fraught their Ship with rich Merchandize yet after all this when they are well nigh arrived
inure themselves here to blessing and praising God as learning that Duty on Earth which they are to practice in Heaven As Young Gentle-men who intend to Travel into Forreign Countries will before-hand season themselves with some general observations of the Scituation Manners Customs of those Countries and learn something of the Language that they might not be wholly to seek when they come there In like manner if we intend for Heaven we should now accustome our selves to praising God which is the proper Language of Heaven and will make us more meet for it The 145 Psalm is entituled David's Psalm of Praise (z) Psal 50.23 Some Rabbins had so high an esteem of this Psalm that they affirmed that he who would three times every day repeat over this Psalm might assure himself of Heaven because some might think too high Rabbi Kimchi thus moderateth that it is to be understood of those that not only speak it with their mouth but with their heart also when the Sacrifice of Praise is offered to God not only upon the high places of the tongue but upon the Altar of the Heart and from thence flameth forth in the Life such praise hath a promise of Salvation made to it Whoso offereth praise glorifieth me and to him that ordereth his Conversation aright will I shew the Salvation of God x The praises the Saints now give to God are like the Musician's tuning his strings before he playeth they are but the esâ—ayes of those everlasting Allelujahs they shall sing in Heaven 4. Another help is Christian Conference and conversing with Heavenly minded Persons It is a good Observaation Chysostome hath that naturally a man hath but one Head to advise him one Tongue to speak for him two Eyes to fore-see dangers two Hands to work with two Feet to walk with whereas saith he had a man that skill that he could make that Head a thousand heads to advise him that Tongue a thousand tongues to speak for him those Eyes a thousand eyes to fore-see dangers c. he would hardly be circumvented by any Policy but this benefit we may have by the Communion of Saints their Examples Prayers Directions Exhortations Encouragements would be great helps to us in the way to Heaven They who ask the way to Sion with their faces thitherward are in a hopeful way of arriving there When the Spouse enquired of the Watch-men it was but a little that she passed from them but she found him whom her soul loved To these I might add the Duties of Reading Meditation Self-examination and some others which must be all done in their proper seasons The Husbandman must dung his Ground Plow Sow Harrow and perform other parts of necessary culture if he neglects any one of these he cannot expect a good Crop so it must be in our Spiritual Husbandry we must use all the means appointed by God without the neglect of any it would be a weakness in a man that hath a heavy Load and dirty ways to pass thorow to take but any one Horse out of his Team our work is great our strength small our Enemies Potent our hinderances many therefore had need use all the helps God affordeth without omitting any one Only I shall subjoyn two Cautions to be observed by us in the Use of these means and performance of these Duties 1. We must not be as the Grashopper that takes some skips toward Heaven and then squats down upon the Earth again or as some say of the Leopard that if he doth not get his prey at two or three jumps is impatient of any further pains we must not think it enough to perform these Duties for a time and then give over if we do not find that success as we expect but must continue and persevere in the practice of them In the Morning sow thy seed and in the Evening with-hold not thy hand for thou knowest not whether shall prosper either this or that (y) Eccles 11.6 Elijah sends his Servant to look toward the Sea he looked but saw nothing he went and looked a second a third nay six times yet seeth nothing he went the seventh time and then he saw a little Cloud like a mans hand and presently the Heaven was black with Clouds and there was a great Rain It may be thou hast made thy Addresses to God in the ways of his apointment and that not once but often thou hast followed God from one Ordinance to another and yet God answereth thee neither by Prophets nor by Dreams yet be not discouraged but wait still upon God in the use of the means possibly at last thou mayest see some little Cloud arising some litle relenting for sin some weak desires after Grace and Salvation if but so do not despise this day of small things or if at present there be not so much as a little Cloud appearing yet resolve still to wait upon God and possibly as in that Miracle wrought by Jehoram of which the Prophet saith Make this Valley full of Ditches for thus saith the Lord ye shall neither see Wind nor Rain yet the Valley shall be filled with Water (z) 2 Kings 3.16 17. So though at present there be neither Wind nor Rain to be seen not one sigh coming from the heart not one tear dropping from the eye yet God being remembred in his ways may in due time shower down righteousness and Salvation upon thy Souâ— Be not weary saith the Apostle of well doing for in due season we shall reap if we faint not (a) Gal. 6.9 We should not then be as the common draught-horse who if he doth not find the Load coming gives over after a pull or two but like the Horse of a right breed which though tyed to a Tree that stirs not yet strains and pulls and will sooner fall down dead with straining then give over I charge you O ye Daughters of Jerusalem that ye stir not up nor awake my Love till he please (b) Cant. 2.7 She was willing to wait his leisure When Moses went up to receive Gods Commands he stays six dayes in the Mount (c) Exod. 24.16 and the seventh God called to him though we wait long yet if at last God speak Peace this will be a sufficient recompence for all our waiting 2. A second Caution is this We should take heed of any high thoughts of any thing we do but let the golden thred of Self-denial run thorow all our Duties and that in these two particulars 1. We should not be like Antipheron a Creature Aristotle speaketh of who by reason of the weakness of his Eyes had a reflection of himself in the Air as others have in a Looking-glass so as all the day long he saw himself but rather should be like that Mirrour fixed upon the wall of the Arcadian Temple in which men looking to see themselves they saw instead of their own faces a representation of the Deity they adored when we have