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
rather as the Sun that faithful Witness in Heaven that rangeth about the Firmament with a glittering perpetuity this world is but a Tent or Tabernacle set up for a time but e're long to be taken down the Stakes thereof to be removed and the Cords broken the world to come is a Mansion or place of abode In my Fathers house are many Mansions 7 John 14.2 This World was set up as a Stage for Men to act their Parts on for some few thousands of Years and then must become Fuel to the Fire the world to come is that great lasting Theatre on which God will eternally display the glory of his several Attributes Concerning the duration of this World there is a great dispute whether there shall be only a renovation or a total annihilation at the Day of Judgment but concerning the world to come and the Inhabitants of it Angels and Men there was never any question made by any sober Orthodox Divine howsoever the Scripture is most clear for it (n) Luke 20.34 36. The Children of this world marry and are given in marriage but they that shall be accounted worthy to obtain that world and the Resurrection from the dead neither marry nor are given in marriage Neither can they dye any more for they are equal to the Angels and are the Children of God being the Children of the Resurrection Both these worlds God made to shew the Glory of his Attributes God hath much glory from this world The Heavens declare the Glory of God and the Firmament sheweth his handy-work (o) Psal 19.1 he hath shewn much of his Power in making of his Providence in sustaining of his Wisdom in governing this world but the magnifying of those two great Attributes his Mercy and his Justice is chiefly reserved for the world to come all those temporal mercies in this life conferred upon men are but the blessings of the Foot-stool no way comparable with the blessings of the Throne Riches and Honour the two great things that are so ambitiously pursued by the men of the world they are but Wisdoms left-handed blessings (q) Prov. 3.6 not to be compared with that length of daies that eternity that is in Wisdomes right-hand and which all the Children of Wisdom partake of in the life to come Some report that Joseph in that great Famine caused a great deal of Chaffe to be cast into the River Nilus to let the Neighbouring Nations know what plenty of Corn they had in Aegypt all the good things of this life are but as Chaffe which God scattereth abroad in the World to let men know what a better and more induring substance he hath provided for his own People and what is he Chaffe to the Wheat saith the Lord (r) Jer. 23.28 Seek first the Kingdom of God and his righteousness and these things shall be added unto you (s) Mat. 6.33 A Metaphor taken from bargainers (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that buy cloth have usually some over-measure given in those that buy fruit pay nothing for paper and pack-thread such are these temporal things in Gods esteem Luther calls the whole Turkish Empire but a crust which God casts to the Dogs under his Table and miserable is that man that hath no other portion but in these things the great mercies God intends for his People are reserved for the life to come that in the ages to come he might shew the exceeding riches of his grace (u) Ephes 2.7 On the other side the great Executions of Gods wrath upon wicked men are reserved for another World therefore it is called the wrath to come (w) Mat. 3.7 1 Thess 1.10 all the punishments of this life are but as flea-bites the Father saith (x) Ludicra risus but toys and merriments to future torments Nazianzen saith the Worst temporal punishments are but (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smoaking of Gods wrath and what is the smoak to the fire We read (z) Exod. 9.8 that Moses took handfuls of Ashes out of the furnace and sprinkled them toward Heaven and they became boils upon man and beast all those plagues inflicted in this life are but as a handful of Ashes taken out of the furnace of Gods wrath The destruction of Sodom with fire and brimstone from Heaven was the saddest and strangest Judgment that ever was inflicted upon any yet our Saviour saith (a) Mat. 11.24 It shall be more tolerable for Sodom at the day of Judgment the Sodomites though then destroyed are reserved to a more grievous destruction those showers of brimstone that fell upon Sodom are but heat drops to those storms of wrath which shall then and thenceforth for ever beat upon them It was the invention of some of the Ancients that there are three sorts of Thunderbolts in Heaven the first to warn not to hurt the second to hurt but not quite to destroy the third to ruine and lay all waste the two first sorts of Thunderbolts God often in this life dischargeth upon wicked Men but the third and worst is reserved for another life when all the Artilleries of Heaven are shot off when all the Fountains of Gods Wrath are broken up and all the Vials of his Displeasure poured out upon the People of his Curse By all this it appeareth that there is but little either of Gods Mercy or Justice shewed in these temporary Rewards and Punishments the great Manifestation of these two great Attributes is reserved for the life to come when God will shew the Riches of his Mercy upon the vessels of mercy afore-prepared unto glory and the greatness of his Wrath upon the vessels of wrath fitted to destruction and yet even then and there in nothing will the greatness of his Mercy and Wrath so much appear as in the eternity of those Rewards and Punishments then dispensed So that to deny the eternal State of Man after this Life is a brutish confining the eternal Decrees and greatest Workings of God to the narrow compass of this present World and in a manner to deny there is any world to come at least such as is described in Scripture Having proved this from the great Design of God in making Angels and Men I shall further evince it from the Attributes of God which are eternal like himself The mercy of God is an everlasting mercy 1 Psal 100.5 it endureth for ever 2 Psal 136.1 The wrath of God is an abiding wrath 3 John 3. last therefore called everlasting burnings 4 Isa 33.14 Now these Attributes must produce suitable acts as mercy is shewed in acts of mercy and wrath in acts of justice and these acts must have suitable objects for although the immanent acts of God such as abide in him of which number are his eternal Decrees do not necessarily require the praeexistence of any objects I mean in regard of a present existence 1 In esse reali but
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
to see desperate sinners running headlong upon their own damnation and wofully embruing their hands in the blood of their own souls Lots righteous soul was vexed with the filthy conversation of the Sodomites Jeremiahs soul wept in secret for the pride of the Jewes and wished that he had in the Wilderness a place of wayfaring men to leave his people because they were all Adulterers and Adulteresses but when God at the last day shall clear his Justice in the just condemnation of ungodly men they shall not onely approve of the equity of Gods proceedings but according to the forenamed Texts it will be a matter oâ— rejoycing to them 3. They shall have no pity from the Devils and their fellow-damned Companions but on the contrary those who now tempt and draw them to sin will then insult in their torments They shall be an abhorring to all flesh * Isa 66.24 4. They shall not so much as pity themselves the Scripture Speaketh of weeping wailing and gnashing of teeth heavy chear saith Latimer where weeping and wailing is served-up for the first course and gnashing of teeth cometh in for the second but thus it will bee in Hell as they shall weep and wail for their misery so they shall gnash their teeth at their own folly and shall be filled with such a hellish rage against themselves that they will never cease to vex and torment themselves CHAP. VIII Of Lamentation for those at ease and careless of Eternity from three several Aggravations with Expostulations 1. THe Doctrinal part being handled the Application follows which I mainly intend Socrates is said to bring down Philosophy from Heaven because he first reduced it unto practice and certainly that preaching is best which cometh nearest to the end of preaching which is to excite men to a practical improvement of divine Truths and I know no one truth more capable of a more close Application than this of Eternity That therefore I now come to 1. Hence have we ground I know not whether of reprehension or lamentation or whether of lamentation or astonishment If this be a certain truth that there is an eternal condition of every man after this life that every man must after a short time enter upon an eternity either of happiness or misery Then behold ye despisers and wonder and perish tremble ye men and women that are at ease in Sion who live as if you had no Souls to look after as if there were neither a Heaven to be cared for nor a Hell to be feared nor any being of man after this life yea all ye that pass by behold and see and stand astonished at the desperate sottishness of the Sons of men when our Saviour told the Woman of the Water he gave of which whosoever drinketh shall never thirst she beggs Sir give me this water (a) Joh. 4. when he speaks of the bread that comes down from Heaven and giveth life to the world the Jews cried Lord evermore give us this bread (b) Joh. 6. and truly it might be expected that when men hear of the eternity of happiness in Heaven they should be so affected with it that some as conscious of their former carelesness should with Ephraim smite upon the Thigh and passionately bewail their neglect of so great Salvation that others with those Gospel-Converts should ask What shall we do that we might inherit eternal life that others as full of Heavenly admiration should stand like the Cherubins with bowed faces as desiring to pry further into this mystery that others as Naaman when he was cured went away resolving to serve no other God but the God of Israel so they should take up peremptory resolutions to make it their great business to get interest in this happiness On the other side one would think that when men hear of the eternity of Hell-torments they should almost think and speak and enquire after nothing else but how they should flee from the Wrath to come that they would run up and down from one Minister to another and from one Christian to another enquiring what they should do to escape the damnation of Hell all this might be expected But alas who hath believed our report or to whom is the arm of the Lord revealed Oh fools and slow of heart to believe what the Scripture hath spoken and what Ministers preach (c) Isidor It was the complaint of one That eternal happiness in Heaven is every way unspeakably great and is freely offered to us and yet who spends so much as one hour in the meditation and pursuit of it Who is it that talketh of it to his Wife and Children and Family We can riot in the praises of our Native soil but are ashamed to speak of our Heavenly Country our everlasting Home in the things of this life our Understandings are quick enough to conceive them our hearts to embrace them our tongues to speak of them but in the things of Eternity how deep is our silence how slow our speech How seldome our Meditations and as the same Author addeth we forsake the eternal happiness in Heaven for earthly things which will soon forsake us and though this as barely considered in it self be so great a sottishness as can never be enough lamented yet it may be further aggravated from these following Considerations 1. If we consider how frequently and earnestly men are called upon to make provision for Eternity It was John Baptist's pathetical expostulation O Generation of Vipers who hath warned you to flee from the wrath to come (d) Mat. 3.7 I would ask who hath not warned you which of Gods faithful Ministers or what Sermon almost is it in which they do not either directly or consequentially make this the great business they preach and press upon you and when they Preach they desire to do it in the most powerful and moving way they are able when they preach of Heaven and eternal happiness they strive to speak in a silken dialect cloathing their speech with the soft raiment of the most pleasing and winning Expressions so as the Pulpit seems to be another Mount Olivet full of delight and sweetness when they Preach the terrors of the Lord the damnation of Hell they strive if possible not to speak Stone only as he said but Thunder-bolts desiring that every sentence might fall like a clap of Thunder rending in pieces the adamantine hearts of men The Philosopher saith that men continually breathe fire though it be not seen and when they preach of Hell they desire if possible to breathe flames that they might thaw a frozen Generation and scare men out of their sins by throwing some flashes of Hell into their Consciences so as the Pulpit seems to be as another Sinai where there is nothing but fire and lightning and thunder When they go about to perswade men to flee from the Wrath to come and lay up treasure in Heaven they bring Line upon Line and Precept upon
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
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
torments in Hell therefore â—he same Father beggs Lord cut me burn me do any â—hing with me here so thou sparest me hereafter And â—lse-where Let all the Devils in Hell beset me round let â—asting macerate my body let sorrows oppress my mind â—et pains consume my flesh let watchings spend me and â—eat burn me and cold freeze and contract me let all â—hese and whatsoever can come more happen to me so as â— may be freed from Hell and may enjoy my Saviour in â—ternal blessedness And 2. There is as little reason on the other hand why we should envy the prosperity of ungodly men Suppose saith Chrysostome that a man one night should have â— pleasant Dream that for the time might much delighâ— him and for the pleasure of such a dream should be tormented a thousand years together with exquisiteâ— torments would any man desire to have such a dream upon such conditions All the contentments of this life are not so much to eternity as a dream is to a thousand years and little is that mans condition to be envied who for these short pleasures of sin must endure aâ— eternity of torment In the time of the wars in Germany the Army beâ—ng upon special service ordeâ— was given that none should upon pain of death gâ— a forraging one souldier notwithstanding this stricâ— Command went abroad and amongst other thing stole some grapes and brought them with him beinâ— deprehended he was adjudged to present death a he went to execution he fell to eating his Grapes thâ— Commander asked Sirrah can you feed so heartily whâ— you are to die presently the poor souldier replied Sâ— must I pay so dear for them as the loss of my life and â— you grudge that I should eat them do wicked mâ— purchase their present pleasures at so dear a rate eternal torments and do we envy their enjoyment them so short a time Would any envy a man going Execution because he saw him going up the Laddâ— in a Scarlet Coat or a Velvet suit What thougâ— wicked men be cloathed in Scarlet and fare delicioâ—â— every day this is all they are ever like to have Theâ— is scarce a more terrible Text in the whole Book â— God than that of Christ concerning the Phariseâ— Verily I say unto you they have their reward (s) Mat. 6.2 Luk. 6.24 anâ— that parallel Text Woe to you that are rich for you hâ— received your consolation Gregory being advanced to places of great prefeâ—ment professed that there was no Scripture went so â—ear his heart and struck such a trembling into his â—pirit as that speech of Abraham to Dives Son reâ—ember that thou in thy life time receivedst thy good â—hings * Luk. 16.25 they who have their Heaven here are in â—reat danger to miss it hereafter It is not Gods usual â—ay saith Jerome to remove from delights to delights â—o bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy â— that mans condition who hath all his happiness conâ—n'd to the narrow compass of this life but his misery â—xtended to the uttermost bounds of an everlasting â—uration CHAP. X. â— Exhortation to Restrain from Sin and Redeem Time BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—l things to which we are to be exhorted from this â—ruth As 1. This should and being seriously considered â—ight be a most powerful restraint from sin there is a â—o-fold eternity one of happiness the other of misery â— regard of both these the malignant destructive â—ture of sin appeareth First It depriveth of eternal happiness there is neâ—r a sin thou committest never an oath thou swearâ— never a lye thou tellest but thou runnest a despeâ—te hazard of losing God thy soul everlasting happiâ—ss and whatsoever may be dear and precious and â—ot only a desperate Hazard but without repentance â— unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living ever tasting how good the Lord is or having any pâ—tion in those good things which God hath providâ— for his people and is it not a prodigious madness lose all this for a base lust As the Drunkard doth â— a pot of drink the Covetous man for a little thick cloâ— the Swearer for just nothing for a sin in whiâ— there is neither profit pleasure ease nor any thiâ— that might give any Satisfaction to the mind Perhâ— some may think If this be all they may do well â—nough * Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speakinâ— though I miss of Heaven I may do well enough in a loâ— condition wicked men now live without God â— Christ in the world and think themselves well enouâ— without them and therefore may think it no grâ— misery not to be admitted into their presence thâ— care not now for the company of Godly men but void it all they can and so will think it no great matâ— to be hereafter excluded their society But such should do well to consider that the tiâ— is coming when Heaven and Hell shall divide â— world as there are but two sorts of men in the worâ— Goats and Sheep Chaff and Wheat Righteous and Wiâ—ed so there are but two places remaining for theâ— the Wheat to be gathered into Gods Garner and â— Chaff to be burnt with unquenchable fire the Sâ— to stand at Christs right hand with a come ye blesâ— c. the Goats at his left hand with a go ye cursed â— Besides these there is no other place no other conâ—tion remaining for men after this life if thou loâ— Heaven Hell must be thy portion And this sheâ— further the devilish nature of sin it doth not oâ— deprive of Heaven but without repentance unavoiâ—ably throws the Soul into the jaws of Eternal Condeâ—nation Some say a Man and a Crocodile seldome â— never meet but it is the death of one It is certaâ— â—n and the soul never meet but one dyeth either sin â—ust dye now or the soul dye eternally if repentance â—hat Spirit of burning doth not burn our sins Hell â—re will burn our Souls If then thou makest no â—reat matter of losing Heaven and being excluded the â—resence of God think with thy self whether thou â—eest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perâ—aps thou art hardly able to bear those temporal afâ—lictions now lying upon thee and if thou hast run with the foot-men and they have wearied thee how wilt thou be able to contend with Horses If thou â—eest wearied out in this Land of peace how wilt â—hou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt â—e like a Beacon on a hill or an Ensign upon the mounâ—ain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self â—empted to