only in regard of the knowledge 2 In esse cognito and foresight of God yet his transient acts or those that pass from him as rewarding which is an act of mercy and punishing which is an act of justice these necessarily suppose some object upon which they are terminated Now as there are no Creatures besides Angels and Men that are capable of merit or demerit which might make them capable of rewards or liable unto punishments so there is no Creature else which is immortal and so capable of eternal happiness or eternal misery And therefore it will follow that these I mean Angels and Men must for ever remain either the perpetual objects of Gods free grace and mercy or the everlasting monuments of his wrath and displeasure And therefore the Scripture determines these upon their proper objects 3 Psal 103.17 The mercy of the Lord is from everlasting to everlasting upon them that fear him And on the other side 4 John 3. last He that believeth not the Son shall not see life but the wrath of God abideth on him CHAP. II. Of the Meritorious Causes and the Nature of Happiness and Punishment and the Immortality of Man A Second Argument may be taken from the Meritorious Causes both of the Happiness of Heaven and the Punishments of Hell 1. The Meritorious Cause of the Happiness in Heaven is the Merit and Suffering of Christ The coming of Christ into the world and suffering for us that he might thereby free us from the wrath to come and entitle us to eternal happiness is that great design which the whole Trinity have been thansacting from all eternity so Wisdom tells us (l) Prov. 8.30 31. That from everlasting he was as one brought up with the Father rejoycing always before him Rejoycing in the habitable part of his earth and my delights were with the Sons of Men. And to the like purpose the Apostle (m) 2 Cor. 5.19 That God was in Christ reconciling the World to himself Of all those works of God ad extra such as concern the creature this is the most sublime and glorious as one saith excellently neither the Creation of all things out of nothing which was the beginning of the works of God and put an end to that long Sabbath that had no beginning nor the Resurrection from the dead and Restoration of all things the last work that shall go before that everlasting Sabbath which shall have a beginning but no end neither that first nor this last though admirable works and worthy of the Author may be compared with this It is the master-piece of Gods works that great work in which he hath broken up all the depths of his mercy in which he hath displayed all the banners of his Love and exhibited the largest draughts of his power wisdom love and mercy The whole Scripture (n) Jac. Arnac Incarnation of the Son of God saith Anhalt who was both a Prince and Preacher is nothing else but the swadling bands of the Child Jesus All the Types Ceremonies Washings Sacraments Sacrifices and whatsoever else we read of under the Law were but as leaves that promised this great fruit as hands in the Margin pointing at â—his truth as lines ending in this centre they all had their accomplishment in this great Mystery God manifested in the flesh The Gospel is nothing else than a Declaration of these glad tydings which is the summe and substance of both Testaments briefly If the Scripture be a ring of Gold which God hath sent his Church as a token of his love Christ is as the Diamond in this Ring that chiefly makes it so valuable if the Scripture be as the field mentioned in the Gospel Christ is the one pearl of great price hid in it which the wise-man selleth all he hath to purchase if the Scripture be a precious box Christ is the Oyntment contained in it filling the whole world with a precious savour But to apply this to the present purpose if there be no eternal condition of man after this life what need was there of Christ coming and suffering What other end might God have in that grand design No wise man will undertake any great expensive business but propound some end proportionable to the pains he takes and the expences he is at much less the only wise God this great work will evince at least that there is a future condition of man after this life and I think also the eternity of that condition this the Scripture makes the end of his coming (o) John 3.16 God have his only begotten Son that whosoever believeth in him should not perish but have everlasting life The end of his suffering that they which are called might receive the Promise of an eternal inheritance the end of that Power which God gave him as a reward of his suffering (p) Heb. 9.15 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him (q) John 17.2 But if the coming and suffering of Christ considered simply in it self will not conclude the Eternity of our future condition it may farther be evinced from this following consideration Christ being God as well as Man his Merits and Sufferings must needs be of infinite worth and value and so consequently meriting an infinite happiness It would be inconsistent with the wisdom of Christ in whom are all the treasures of wisdom to pay an infinite price for a finite purchase nothing short of an infinite happiness can bear any suitable proportion with the infinite price Christ paid Now Man being but a Creature and so finite is not able at once to grasp and comprehend an infinite happiness though the happiness purchased be objectively infinite because God who is infinite is enjoyed in Heaven yet it is not infinite in regard of man whose Nature and Capacities are finite and limited and because the happiness enjoyed is not infinite intensively in regard of the greatness it must be infinite extensively in regard of the duration and continuance what is wanting in the one is made up in the other Eternity is put into the scale to make up the weight otherwise there would be no proportion between the price and the purchase which is not to be imagined of God who doth all things in order weight and measure 2. The like is to be said of Sin which is the meritorious Cause of the Sufferings in Hell Sin is objectively infinite as being committed against an infinite God and consequently deserving an infinite punishment which because it cannot be infinite in regard of intensiveness and greatness being inflicted upon a finite Creature therefore it is requisite that it should be infinite in regard of the extensiveness or continuance because the punishment the creature can bear comes short of the demerit of sin so as he cannot pay the whole debt at once he must lye in Hell till he hath paid the
reply'd Sir I have been often in the Church-yard and have observed that there are as many graves shorter than I as there are longer and if I should die before I be eight years older what will become of my soul if I be ignorant of the Law That many are snatched away by death in the morning of their age we see by daily experience what befalleth them may befall any of us and how sad would it be if Death should take us out of this world before we have made provision for another It was a cutting speech of Caesar Borgius While I lived I provided for every thing but death now I must die and am unprovided to die What provision we make for this world whether we have more or less is no great matter our abode here being for so short a time the great thing is what provision we make for death and Eternity that follows it and seeing the time of our life the only time of providing for it is so short it infinitely concerneth us to improve this short time to the best advantage to work the work we have to do while it is day 6. When this short time is once past there is nothing to be done in this great work If a man die shall he live again [n] Job 14.14 It is an affirmative interrogation and hath the force of a strong Negation he shall not live again as to a natural life this life is called an earthly house [o] 2 Cor. 5.1 being once dissolved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent [p] Isa 28.12 Other Tents are taken down and set up again but when this is taken down the stakes thereof are removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the Candle of the Lord [q] Prov. 20.28 if it be once put out it is never lighted more the sun of our life being once set it never riseth again after the evening of its setting there is never till the last Resurrection [r] Job 14.14 a morning of its up-rising the Glass of Life being run out it is never turned again we are as water spilt upon the ground which cannot be gathered up again A wind that passeth away and cometh not again [s] Psal 18.30 As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more [t] Joh. 7.9 As the Flood decayeth and dryeth up so man lieth down and riseth till the Heavens be no more (u) Job 14.11 12. It was the saying of Charles the fifth I have spent my treasuâ—e but that I may recover again I have lost my hâ—alth but that I may have again but I have lost a great many brave souldiers and them I can never have again the like may be said here other things may be lost and yet recovered again Job lost his whole estate yet God blessed his latter end more than his beginning Hezekiah lost his health and fell into a grievous sickness yet God added fifteen years to his life but if the time of life be once past it is past all recovery to weigh the fire to measure the wind and to call back a day that is past are three things mentioned by the Angel of the like impossibility (w) 2 Esdras 4.5 While the sheep liveth though the wool be clipt off every year it growâ—th again to the like weight but clip it off when the sheep is dead and there never cometh any more while life lasts though much of our time be wilfully lost and much snatcht away against our will yet by our Repentance and future care we may regain it as that expression redeeming the time implyeth but if the term of life be once past there is no redeeming of lost time being once entred upon our eternal condition there is no returning back to the enjoyment of formerly neglected opportunities When a few years are come I shall go the way whence I shall not return (x) Job 16.22 After death there is no returning back to do any of these works we might have done here (y) Eccles 9.10 Whatsâ—ever thy hand findeth to do do it with all thy might for theâ—e is no work nor device nor knowledge nor wisdom in the grave whither thou goest (z) John 9.4 I must work the work of him that sent me while it is day the night cometh when no man can work I might shew it in all those works we are to do in reference to securing eternal happiness are we to secure it by praying as Whosoever shall call upon the name of the Lord shall be saved (a) Rom. 10.16 that is not to be done after death Because he hath enclined his ear unto me therefore will I call upon him as long as I live (b) Psalm 116.10 implying when he should cease to live he should cease to pray Are we to secure it by hearing as Hear and your soul shall live (c) Isa 55.3 neither can that be done after death Dives desired that one might be sent to preach to his Brethren on earth but desired none for himself knowing it was then too late Are we to do it by praising God as Death cannot praise thee the grave cannot celebrate thee (d) Psal 50.23 Isa 38.18 Are we to do it by Repentance which is therefore called a Repentance to salvation (e) 2. Cor. 7.10 Repentance depends upon time I gave her space to repent of her fornication When the time of life is past though men cry like that fool Berbaldus speaketh of Oh Repentance Repentance where art thou where art thou oh Repentance (f) Rev. 2.21 they shall find no place for Repentance though with Esau they seek it carefully with tears Are we to do it by believing in Christ as Believe on the Lord Jesus Christ and thou shalt be saved (g) Acts 16.31 After this life there is no future offer of Christ to be expected The daies come when you shall desire to see one of the days of the son of man and shall not see it (h) Luke 17.22 Are we to do it by Hope which is therefore called the Hope of Salvation To him that is joyned to the living there is hope (i) 1 Thess 5.8 Eccles 9.4 but after death there is no place for hopes What hope hath the Hypocrite when God taketh away his soul (k) Job 27.8 The door of hope and mercy is then for ever shut up Alexander laying siege to a City that refused to yield upon his summons caused a Torch to be lighted letting them know while that torch burned they might have conditions of peace but if they stood out till that was burned out they must expect nothing but fire and sword the time of this life is a torch of mercy that God hath lighted while
Diagoras The occasion was this he had made a book of Verses but before they were set out one stole them away he suspecting the person brought him before the Magistrate the man denyed it upon oath and so was quit and afterward set them out in his own name Diagoras because he was not for his theft and perjury struck with a present Thunder-bolt forthwith turned Atheist concluding that there was no God nay we find this to have stumbled the best of the Saints Job startles at it Jeremy and Habakkuk expostulated with God about it David was ready to conclude that he had cleansed his heart in vain that there was no profit in the service of God Whereas if we go into Gods Sanctuary we may understand the end oâ— both these sorts of men wicked men though they flourish for a time yet their end is sad when the wicked spring as Grass and all the workers of iniquity do flourish (b) Psal 92.7 it is that they shall be destroyed for ever the righteous though they suffer at present yet their end is happy Mark the just behold the upright man the end of that man is peace (c) Psal 37.37 Some express this by the familiar comparison of the Hawk and the Hen the Hawk is often transported from forreign Countries bought at a great price carried upon the Fist fed with choice dyet and hath all things prepared for her accommodation but being once dead she is thrown out of doors cast upon the dunghill and no more care taken of her the Hen on the other side while she is living is little accounted of she is forced even to lodge abroad in the open air exposed to the wind and stormes of the Winters night constrained to range abroad for her sustenance pecking here and there a little to satisfie her hunger if she comes into the house expecting some crumbs falling from the Table she is driven out with clamour and little care taken of her but when she is dead is cook't and drest in the best manner served up in a Lordly Dish and the greatest Persons make of her flesh part of their Royal entertainments These two creatures not unaptly resemble the two sorts of men the righteous and the wicked the Hawk resembles wicked men who commonly prosper in the world and flourish like the Bay-tree and therefore pride compasseth them about how lofty are their eyes and their eye-lids lifted up they carry themselves as if they had got a monopoly of happiness as if the Sun shined only in their Cell as the Bernardine Monks boasted but when death hath put a period to their lives there is an end of all their happiness and eternal misery like Pharaohs seven years of famine devoureth the former years of plenty rendring their misery the more grievous by the remembrance of the happiness they once enjoyed On the other side good men who are fitly resembled by the Hen usually meet but with course entertainment in the world are looked upon as the filth of the world and off-scouring of all things their souls are exceedingly filled with the scorning of those that be at ease and with the contempt of the proud but having once finished their course they are bound up amongst Gods Jewels their bodies go down with hope to the Chambers of Death their souls are bound up in the bundle of Life and put into a present possession of eternal happiness so that though in this life wicked men be the darlings of the world when those of whom the world is not worthy are desâ—tute afflicted tormented yet if we believe there is another life after this in which the righteous shall bâ— eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those tomporal dispensations it is the end that crowneth all all is well that ends well Solomon saith The end of a thing is better than the beginning of it (d) Eccles 7.8 and wise men esteem of things accoâ—ding to the last end A man that hath a suit at Law upon which his estate dependeth though in his journey up to thâ— Term he be ill-horsed meets with bad way and for weather and homely lodging yet if he succeed in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so manâ— accommodations as good way fair weather gooâ— chear merry company yet if he be cast in hâ— suit and loseth all he hath it will give him but littlâ— content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people oâ— Antioch tells of himself That he was invited tâ— dinner by a Gentleman â—â—e City but not knowinâ— the way to his house had a guide to conduct him the guide to gain the shortest way carried hiâ— through By-lanes and Allies where they met mucâ— dirt and unsavoury smells at last they crossed a faâ— streâ—t the goodliest street in the City where the met with a man accompaniâ—d with a great number â— people going to his execution coming to the houâ— whither he was invited and finding there gooâ— Cheer and hearty entertainment How much bettâ— is it said he to go through dirty lanes to good Cheeâ— and good Company than to go through the fairest streeâ— to the place of Execution The Application is easie Good men while they are in their journey meet with any difficulties and discourteous usages but are going to a place of happiness and shall sit down with Ahraham and Isaac and Jacob in the Kingdom of Heaven whereas wicked men though they go through a fair pleasant way where the Devil seems to pave their way for them that they might not so much as dash their foot against a stone yet they are going to execution having spent their days in mirth in a moment they go down to Hell where they must suffer the vengeance of Eternal fire and if so there is little reason why we should either think much at the present sufferings of the Saints or envy the temporary prosperity of worldly men 1. There is no reason why we should think much at the Saints troubles Austin moveth this question whether â—t were better to eat a piece of fish that were made bitâ—er by the breaking of the gall or to endure the tormenting pain of the tooth-ach or stone or gout several daies together without any mitigation or intermission of the pain This question saith Drexelius may â—eem a ridiculous question for how much better were â—t saith he to eat such a whole fish which could do â— man no other hurt but leave a bitter tang upon the â—alate for a time than to suffer any of these torments â—ut the space of one hour all the troubles of this life â—re but like eating such a piece of fish which though â—itter for the time yet are soon over and it is much â—etter to endure this for a short time than to be exposed to endless and eternal
done all we can instead of seeing our selves we should see God in all our Duties and look upon all we do as Gods work in us The Ciens doth not bring forth fruit by any virtue of its own but by virtue of the stock into which it is ingrafted Without me saith Christ ye can do nothing if Austin in the Agonies of his first Conversion heard as he thought a voice speaking to him Do you stand in your self and do you not stand (d) â—n te fras non stas It was to let him know in his own strength If Catharine of Sienna labouring under temptations and begging Christs help had as is reported this Answer returned I am what I am thou art what thou art not It was to make her sensible that she was nothing in her self what she was she was in by Christ the promise of the Kingdom of Heaven is made to the poor in Spirit (e) Mat. 5. Such as know they are nothing have nothing deserve nothing can do nothing of themselves we must be emptied of our selves if we would receive of Christs fulness we must be nothing in our selves if we would have have Christ to be all in all to us when we have done all we can we must deny our selves and ascribe all to free grace When Joab had overcome Rabbah he sent to David to come and take it lest if he took it it were called after his Name (f) 2 Sam. 12.28 When we have performed Duties in the best manner we should be willing that God have the glory of all When David and the People offered liberally and willingly toward the Building of the Temple David ascribeth all to God Who am I and what iâ— my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee (g) 1 Chron. 29.14 Paul whom Austine for this cause calleth the best Child of Grace the faithfullest Servant of his Lord whatsoever he was or had or did he ascribeth all to free grace he was in nothing behind the chiefest of the Apostles yet confesses he is nothing (h) 2 Cor. 12.11 He was what he was eminent for grace yet what he was he was by grace By the grace of God I am what I am (i) 1 Cor. 15.10 he lived yet not he but Christ lived in him (k) Gal. 2.20 he laboured abundantly yet not he but the grace of God which was with him He was able to do all things but through Christs strengthning him (k) Gal. 2.20 When we do no evil we do our own as Christ saith of the Devil (l) Phil. 4.13 (l) John 8. we walk as mens they like men have transgressed the Covenant (m) Hos 6.7 But if we do any thing that is good it is from God who worketh all our wâ—rks in us as therefore of him and through him so to him are all things 2. We must take heed of relying upon them Luther saith We must take heed not only of our sins but of our good Works n Duties can never have too much diligence used about them nor too little confidence placed in them they are good helps but bad Saviours it is necessary we â—o them but it is dangerous to rely upon them John Knox lying upon his Death-bed passed over the last night of his Life with many sighs and groans being asked What was the cause of his trouble He answered that he had in his life-time gone thorow many Combats endured many buffettings of Satan but now theroaring Lion set more strongly upon him before the Devil had set his sins before him and tempted him to despair and sought to work upon him by worldly allurements but now he went another way seeking to perswade him that Eternal Life was but a due Reward for the great pains and labours he had taken in the Church of God and this he looked uppon as the most dangerous temptation if the Devil cannot diswade us from performing Duties he will perswade us all he can to rely upon them and this will as much gratifie Satan and as certainly ruine our Souls as if we wholly neglected them when we have done all we are able we must say We are unprofitable Servants Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replied I abhor my Rectorship of the University my Reader-ship of Divinity my Pastor-ship of Edenborough and all I have done that I might be found in Christ not having on mine own Righteousness And at another time There is nothing of mine which I do not account as dung that I might win Christ And again I have nothing to glory in but the merits of Christ all other things I count losse 6. We should labour for those Graces which entitle to eternal happiness I shall name only some as 1 Knowledg This is eternal to life to know thee the only true God and Jesus Christ whom thou hast sent (p) John 17.3 Though the Valentinian Hereticks had knowledg in too high estimation when they ascribed all to it affirming that as ignorance made us subject to all misery so the restauration of the inward-man must needs belong to knowledg only yet what some Philosophers said of Light that all the influences of the Sun and Stars are by light transmitted to this inferiour world so the light of Knowledg is that Conduit-pipe by which the several Graces God worketh are conveyed into the Soul as in the first-Creation light was the first thing God made so in the new Creation Josephus saith that Judas Maccabeus going about to repair the Temple and purge out the reliques of Idolatry began with the Lights placed a Light upon the golden Candlestick and ordained a Feast which they called Lights (p) John 17.3 Thus when God purifieth the heart (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it a Temple for himself He first setteth up the light of knowledg in the Soul without this we can never hope to be made partakers of the inheritance of the Saints in light When Hamans face was covered death followed when men live in a land of Light and yet have the things of their peace hid from their eyes it is a sad Prognostick of their everlasting miscarriage If our Gospel be hid it is hid to them that are lost (r) 2 Cor. 4.3 2. Godly sorrow which worketh repentance to Salvation not to be repented of (s) 2 Cor. 7.10 If any thinks he hath no sin I would say to him as Constantine of Acesius the Novatean Let him make new Ladders to climbe up to Heaven by but if we have sinned there is no other way than by godly sorrow sin must be purged either by water or by fire saith Guericus if the water of Repentance doth not here wash away our sins Hell-fire will afterward burn our souls 3 Faith which the Apostle