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 of 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 crums 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 â—undle of Life and put into a present possession of eternal happiness so that though in this life wicked â—en be the darlings of the world when those of whom the world is not worthy are destitute afflicted tormented yet if we believe there is another life after this in which the righteous shall be eternally happy and wicked men everlastingly miserable this will abundantly clear the equity of Gods proceedings in those temporal dispensations it is the end that crowneth all all is well that ends well Salomon saith The end of a thing is better than the beginning of it (d) Eccles 7. 8. and wise men esteem of things according to the last end A man that hath a suit at Law upon which his estate dependeth though in his journy up to the Term he be ill horsed meets with bad way and foul weather and homely lodgeing yet if he succeeds in his suit he thinks this makes a sufficient recompence whereas let a man in his journey have never so many accommodations as good way fair weather good chear merry company yet if he be cast in his suit and loseth all he hath it will give him but little content to reflect upon the pleasure of his journey Chrysostome in one of his Homilies to the people of Antioch tells of himself That he was invited to dinner by a Gentleman of the City but not knowing the way to his house had a guide to conduct him the guide to gain the shortest way carried him through By-Lanes and Allies where they met much dirt and unsavoury smells at last they crossed a fair street the goodliest street in the City where they met with a man accompanied with a great number of people going to his execution coming to the house whether he was invited and finding there good Cheer and hearty entertainment How much better is it said he to go throw dirty lanes to good Cheer and good Company than to go through the fairest street to the place of Execution The Application is easie Good men while they are in their journie meet with many difficulties and discourteous usages but are going to a place of happiness and shall sit down with Abraham 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 daies 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 it were better to eat a piece of fish that were made bitter 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 Drexellius may seem a ridiculous question for how much better were it saith he to eat such a whole fish which could do a man no other hurt but leave a bitter tang upon the palate for a time than to suffer any of these torments but the space of one hour all the troubles of this life are but like eating such a piece of fish which though bitter for the time yet are soon over and it is much better to endure this for a short time than to be exposed to endless and eternal torments in Hell therefore the same Father beggs Lord cut me burn me do any thing with me here so thou sparest me hereafter (r) Domine hic seca hic ure modo in aeternum parcas And else-where Let all the Devils in Hell beset me round let fasting macerate my body let sorrows oppress my mind let pains consume my flesh let watchings spend me and heat burn me and cold
(a) Mentis rationisque Ministras I will faith the Apostle that men pray every where lifting up holy hands (b) 1 Tim. 2. 8. Salomon in that excellent prayer spread forth his hands towards Heaven (c) 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 of his hands towards Heaven If we go upwards to the face God hath made the face to look upward to Heaven Salomon findes the Sun Moon and Stars in the Head of man l at d Os homini sublime dedit coelumque tueri jussit e Eccles 12. 2. least according to the Chaldee paraphrase which refers it to the face and eyes Before the Beauty and glory of thy face be changed and the light of thine eyes be darkned and the apples of thine eyes the stars of thy countenance be extinguished for as the whole face so the eyes are given us for this end Anatomists observe that whereas other creatures have only four muscles to their eyes whereby they look forward and downward and on both sides man only hath a fifth by which he is able to look up to Heaven Look inward to the Heart that is an inverted Pyramid or like a Vial that is narrow and contracted in that part toward Heaven but above all the soul was purposely given us for this end we can no way think that God hath given us these immortal souls to be only conversant about perishing things these spiritual souls to be taken up with secular affairs these souls which are heavenly substances to be wholly employed about earthly objects How absurd is it to think that God should so curiously fashion a body in the lower parts of the earth and breath into it an immortal soul created after his own Image made in the same mould with the blessed Angels capable of eternal happiness and then should send into the world this Epitome of the whole Creation only to eat drink and sleep or only to buy and sell and traffique in the world the beasts that have but sensitive souls can do all this and much more as well as we they know when they are ill what herbs to have recourse to for the recovery of their health and some think the practice of Physick hath been much improved by observations taken from the creatures they know how to dig their holes and make their nests to secure themselves against the injuries of the weather when the place of their abode groweth incommodious they can shift into a warmer Climate The Stork in the Heaven knoweth her appointed time and the Turtle and Crane and Swallow (f) Jer. 8. 7. they know how to provide against a time of want The Ant provideth her meat in summer (g) Prov. 6. 8. they are so wise as to prevent a danger before them surely in vain is the snare laid in the sight of any Bird (h) Prov. 1. 17. they have skill to provide a shelter against a time of danger the wild Beasts have their Dens the Stags their Thicket the Hares their Covert the Wasps their Cells the Bees their Hives the Doves their Windows the Foxes their Holes the Birds of the air their Nests the Conies their Burrows the Goats their Hills in a word those things that most men busie themselves about the creatures can do as well if not better than we some are stronger some swifter some quicker sighted some better scented in all these one creature or other excelleth man and can we think that God hath given us these intellectual immortal soules only to do what brute creatures can do as well if not in a better manner than we Can we Imagine that these Heaven-born souls should be bestowed upon us for no higher end Certainly there is nothing short of Heaven and things eternal that will bear any proportion with the excellency of these souls wherewith God hath entrusted us saith Seneca (i) Quam contemptibilis res est homo si sâ—pra humana se non erexerit What a contemptible thing is man if he doth not look higher than these temporal things Chrysostome will scarce allow such to be reasonable Creatures whose souls so far forget their heavenly extraction it is infinitely below the dignity of the soul to espouse earthly interests A spirit hath not flesh and bones saith our Saviour neither should it debase it self to such things as are only suitable to bodies of flesh What Father is there who if his Son ask bread will he give him a stone We should much less deal thus with our souls to put them off with a stone with things temporal when only the bread of Heaven things eternal can satisfie them 4. The fourth Motive to look to things eternal may be taken from the unspeakable benefits flowing from it 1 It is an excellent preservative from sin Some School-men say that the sight of God in Heaven maketh the Saints impeccable (k) Beatifica visio reddit impotentes ad peccandum if so it will follow the more men enjoy God and converse in Heaven while they are here the more free they are from sin the times Noah lived in where times of great defection when all flesh had corrupted their wayes and the whole earth was filled with violence and it is much for one spark of fire to keep alive in the midst of a Sea of water yet God giveth this testimony of Noah Noah was a just man and perfect in his Generation if you would know what kept him upright in the midst of that wicked and froward Generation it followeth Noah walked with God he that walketh with God and hath his conversation in Heaven feareth nothing but sin and this he feareth more than Hell they say the Ermin is so neat a creature that if she seeth a puddle of dirt on the one hand and a company of dogs on the other she will rather expose her self to be torn in pieces by the dogs than to defile her self by going through the puddle it is so with him that is truly heavenly he had rather endure the worst affliction than willingly defile himself with the least sin nay if he saw Hell on the one hand and sin on the other he would with Chrysostome and Anselme chuse rather Hell than sin he looketh upon sin as the greatest evil and therefore trembles at the first motions of sin dareth not give himself allowance in the least sin bate him those sins of daily incursion which the best cannot avoid he cometh nearest the state of glorified Saints who cannot sin (l) Gen. 6. 9. 2. It is a good security against temptations while the Bird is soaring in the air she is out of peril of Gun-shot and free from those snares and Lime-twigs which she is liable to be taken in when she is upon the earth he that looketh to things eternal
plaister in their room but if the Leprosie brake out again they must pull down the house with the stones timber and morter thereof There is in every man the fretting Leprosie of sin In the work of Conversion God as it were takes out the Timber and Stones and putteth others in their room while he worketh a thorow change in the soul but still the Leprosie of sin continueth till at last God sends Death which pulleth down the house with the timber and stones and thereby takes away both the Leprosie of sin and that mortality and corruption which sin bringeth As a Watch being battered or clogged with dust is taken in pieces pulled joynt from joynt and wheel from wheel to the end it may go better than before or as some goodly Statue of Brasse peing defaced is taken down pulled in pieces put into the Fire but all this is that it may be put together again and made a more goodly workmanship Or if we arise and go into the Potter's Field and behold his workmanship is not the Vessel made of Clay that was marred in the hands of the Potter (z) Jer. 18. 4. yet he either maketh it the same Vessel so as nothing is wanting but its former deformity or if he pleaseth a more honourable vessel than before In like manner the body being by Adam's sin made liable to Death and Corruption God seeth good to take it in pieces by death that being put together again at the Resurrection it might bee freed from this corruptibleness and put into an estate of immortality and incorruption To what end is the Body made thus immortal if not to continue in an eternal immortal condition From all this we conclude if man be an immortal Creature both in regard of his Soul which is immortal in its own Nature and in regard of his Body which shall be made Immortal by Gods Power his future condition must of necessity be immortal and eternal whether he be admitted into Heaven or doomed to Hell his condition is eternal and everlasting CHAP. III. Of Scripture-Proofs of Eternal Happiness Consisting in Sight Love Joy Praise with created Accessories and Eternal Misery Expressed by Wrath Worm Fire Prison Darkness Burning Torment HAving endeavoured to demonstrate the point from Arguments I proceed to prove it from Scripture though it be unusual in the method of Preaching to bring Arguments before Scripture-proofs yet it is frequent in Argumentation to reserve the strongest proof till last Ruffinus reporteth that at the Council of Nice a Godly man of no great learning was the means of Converting a learned Philosopher whom the Bishops with all their Arguments could not perswade the person brake forth into this speech Against words I opposed words and what was spoken I overthrew by the art of speaking but when instead of words power came out of the mouth of the Speaker words could no longer withstand truth nor man oppose the power of God Possibly what is spoken by way of Argument may not be so convincing to some who will seek to elude the strength of one Argument by another whereas proofs from plain places of Scripture silence all cavils and exceptions that therefore I have reserved for the last proof There is a twofold Eternity one of Happiness the other of Misery the Scripture is abundant in the proof of both I begin with the Happiness of Heaven The Schoolmen distinguish of a twofold happiness one they call the essential happiness which they make to consist in the enjoyment of God the other accidental consisting in the enjoyment of those glorious things which God together with himself giveth unto his people Others say to the same purpose that there is an uncreated reward which is God himself I am thy exceeding great reward (a) Gen. 15. 1. and a created reward consisting in those good things which God hath created to make his people happy both these the Scripture describeth to be Eternal 1. The great Happiness in Heaven consists in the enjoyment of God God is the happiness of the Saints in Heaven not only Efficiently as he is the author of it nor only finally as he is the end of it but objectively as being the object of this blessedness he is both the Giver and the Gift the Rewarder and the Reward the Crowner and the Crown it is God who both bestoweth the happiness and is himself the happiness of the Saints Whom have I in Heaven but thee (b) Psal 73. 25. God shall be all in all (c) 1 Cor. 15. 28. as this will hold in some other particulars so in this and as their great happiness consists in this that they have God for their Reward and Portion so this is said to be eternal Thou art the strength of my heart and my Portion for ever (d) Psal 73. 26. But this will further appear if we consider what waies or in what manner God may be said to be enjoyed by the Saints All generally agree that the great happiness consists in the enjoyment of God but there is a great dispute amongst the Schoolmen about the way namely what act or operation of the Soul it is by which God is more chiefly enjoyed The Thomists contend for the understanding affirming that it chiefly consists in the sight and knowledge of God The Scotists would have it consist in the love of God a third sort place it in that delight and complacency the soul takes in God But after we have scanned all the Arguments brought by each party it will be hard to determine to which of these it is more chiefly to be referred it is not to be doubted but it consists in all these and though any one of these singly much more all joyntly make for the greatness of this happiness yet that which is the Crown and Zenith of this happiness is because it is eternal as appeareth from Scripture in the fore-named Particulars 1. Much of Heavens happiness consists in the sight of God which is therefore termed the Beatifical Vision Blessed are the pure in heart for they shall see God (e) Mat. 5. 8. When he shall appear we shall be like him for we shall see him as he is (f) 1 Joh. 3. 2. It is disputed whether we shall see God in his essence or only some beamings forth of him if in his essence whether the Divine essence shall be immediately represented to our sight or whether there be a light of Glory strengthning and enabling the sight to behold him if so whether that be an uncreated light to wit that infinite splendour and brightness streaming from God himself of which the Psalmist speaketh In thy light we shall see â—ight (g) Psal 36. 9. or whether it be a created light created by God to this purpose whether this sight be only mental as most determine or whether the bodily eye shall be so strengthned and elevated as to see God as may be Problematically argued from two Texts The one Text
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 comfortabâ—y all thy dayes 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 any hope give God and thy self no rest till thou hast ground to hope better things of thine own condition 2 We should look to them in our speeches though at some times and some company men may speak one thing and think another like watermen that look one way and row the contrary like those in the Prophet who cry Egypt and look to Assyria yet there is scarce any thing by which a man may be better discovered than by his constant and usual communication The tongue is the pulse of the soul the index of the mind as is the man so is his communication Anatomists say the heart and the tongue hang upon one string there is as great a proximity between them in a moral respect as in their natural posture out of the abundance of the heart the mouth speaketh Some Physitians tells 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 and temper of the soul Men are usually known what countrey-men they are by their language the men 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 or the World the speech of worldly men is about worldly things He that is of the earth is earthly and speaketh of the earth (c) John 3. 31. They are of the world therefore speak they of the world whereas heavenly-minded Christians who look to things eternal make them the great Subject of their discourses it is a burden to them to be in such company where they heare 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 goe up to the house of the Lord where they may hear something of Heaven and willingly embrace every occasion to speak of it the primitive Christians into whatsoever company they came were still speaking of heaven of a glorious Kingdom they expected which made the foolish Heathen tax them for ambitious men who aspired after Kingdoms therefore Justin Martyr apologizeth for them You hearing that we expect a Kingdom imagine that we look after earthly Kingdoms but the Kingdom we look for is not of this world but is a Kingdom above with God and Christ in heaven While others are inquisitive about the occurrences of the times or how they may grow rich in the world the Believers enquiries are about heavenly things like those Isa 50. 5. that ask the way to Sion with their faces thither-ward Or those Gospel-Gonverts who assoon as they were wrought upon asked what shall we do to be saved Or those Roman Ladies who would not let Jerome alone for asking questions and thus it should be with us in d John 4. 5. the things that concern this life we are ashamed that we are ashamed (e) pudet non esse impudentes to ask about what might be for our advantage and should we not be much more forward both to enquire of others and to discourse our selves about the unseen eternal things in heaven Those that feared 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 good tidings we do not well that we hold our peace and accordingly went and told it in the City Sampson having found honey did not only eat himself but carryed it to his father and mother A man that hath been in a Perfumers shop doth not only partake of those sweet smells but going out they stick to his cloathes so as those that come near him partake of those perfumes In like 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 tayl 3. We should look to them in our affections we should often set our affections on things above not on things on the earth (h) Coloss 3. 2. Affections are the hands of the Soul He that hath clean hands and a pure heart (i) Psalm 24. 4. that is he whose affections are clean and heart pure the Hands are the keepers â—â— the house (k) Eccles 12. 3. they serve at all turns for all offices therefore Epictetus saith that 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 the 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 Take heed to thy feet when thou goest into the house of God (m) Eccles â— 1. It is by them the soul is carryed toward things Eernal they are the wings of the soul by which it fiyes 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 prepostorous 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)
is the great thing the Devil driveth at in all his temptations he is willing men should go to Church and hear and read and pray so as he can deceive them in their end their chief Good this is that great deceit under which the greatest part of the world will perish and that he should deceive so many in this as i 2 Chron. 30. 18. 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 vvith 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 unman themselves as to make these things their God their chief good their end cannot but be in the end matter of great astonishment This is another Consideration which shews of what grand concernment it is to propound a right end to our selves 3. To look to things eternal as our end is the great thing wherein the work of conversion doth consist Conversion bringeth a great Change the Apostle calleth it a transformation (m) Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego non sum Ego it makes a man as it were another man I am not I said that young Convert yet this though a great Change it is no substantial Change the man is the same still for his nature and substance it is chiefly a Change of the heart and that is seen mainly in the aim and intent of the heart a Bowl that runneth on the left hand if the biass be but turned it runs as much on the right without any change of the substance of the Bowl the Painter that was spoken to by a Gentleman to draw a Horse running with full speed it hapned when he brought it home that he presented it to the Gentleman with the bottom upward and so it seemed to be a Horse tumbling upon his back at which the Gentleman being angry the Painter bad him but turn the sides and then it would be according to his desire so it is here let but the end be changed and then the man that before lay tumbling as it were upon hâ—s 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 thing necessary when a man cometh thus to change his end this is the great thing wherein Conversion doth consist for as natural corruption consists chiefly in that de-ordination whereby the heart is taken off from God as the chief good and eternal happiness as the chief end and placed upon sin or the world and therefore Austin makes sin to be nothing else than to use that we should enjoy and enjoy that we should use (n) Utendis frui frueâ—d is uti so Conversion is nothing else but a turning from sin to God from the Creature to the Creator from â—hings temporal to things eternal Conversion in Scripture is termed Vocation or Calling whom he hath predestinated them he hath also called and converted men are said to be called out of the World conceive it thus a man hath his face toward the world and sin and hell while he is marching furiously in these wayes of his own heart God makes him hear as it were a voyce behind him saying this is not the way neither are these the things there is another way you must take other things you must seek if you would be happy when God thus calleth as sometimes Christ his Church Come with me from Lebanon my Spouse come with me from Lebanon and withal enclineth the heart to hear and obey this 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 worldly earthly things be a mans end he is a man
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 full spreading than by any Clock or Watch. The Hopp in its growing winds it self about the pole alwaies 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 somthing 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 westand 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 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 so the word rendred 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. â— Psal 92. 12. and â—0 5. 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 conveâ—sation 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 defire delight is placed upon heavenly things this is not obscurely held forth in Scripture by those sâ—veral 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 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 c Phil. 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 civitas with aut vita civilis d Phil. 1. 27. Acts 23. 1. 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 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 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 (i) ad Coelestia festinare Properantes ad Coelum and so resembles those Believers who are as he expresseth it aspiring toward Heaven g Cant. 7. 8. Again they are sometimes compared to mountains They that trust in the Lord shall be as Mount Sion that
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 (o) Horreo quicquid de meo est ut sim meus Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replyed I abhor my Rectorship of the University my Reader-ship of Divinity my Pastorship of Edenborough and all I have done that I might be sound 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. Knowledge This is eternal life to know thee the onely true God and Jesus Christ whom thou hast sent (p) John 17. 3. Though the Valentinian Hereticks had knowledge 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 knowledge onely 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 Knowledge is that Conduit-pipe by which the several Graces God worketh are conveyed into the soul as in the first Creaation 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 (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when God purifyeth the heart and makes it a Temple for himself He first setteth up the light of knowledge 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 Novatian 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 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 à side 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 wayes and means of Salvation and 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 in Truth it giveth undoubted title to Heaven though at present no particular assurance of it 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 joyes of Heaven are said to be prepared by God for those that love him (y) 1 Cor. 2. 9. Ambrose in his Funeral Oration for Theodosius describing his religious Death bringing in the Angels and Archangels 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 coales thereof are coales of fire which hath a most vehement Flame (z) Cant. 8. 6. 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 Anstin If I were asked what is the readiest way to attain Truth and so Happiness I would answer The first the second 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 highest degree of Happiness Whosoever shall humble himself as this little child the same is the greatest in the Kingdome of Heaven (a) Matth. 18. 4. 6. Heavenly-mindedness There is no one thing so much hindereth the attaining eternal life as Earthly-mindedness there are some Fowle they call Polysarchoi which though they have wings like other Fowle to flye 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 are like these Fowles who though they have intellectual immortal souls by which they should converse in Heaven yet they are so eaten up with the world that they have no time and lesse mind to look after Heaven Chryosostome observeth that other beasts though they are made so as they look down to the earth yet sometimes b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely the covetous worldling like the Camel is so bowed down to the earth that he liveth as if there were neither a God to be served nor 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 heart set both upon the World and Heaven if we desire and
yet that which would be the portion but of one man would be far more grievous than all the cruel deaths and exquisite tortures which have been inflicted upon men ever since the world began But though they be thus dreadful in themselves yet that which mainly and indeed infinitely adds to the greatness of them is because they are eternal as one said If Hell were to be indured but a thousand years methinks I could bear it but for ever that amazeth me Bellarmine i out of Barocius tells of a learned man who after his death appeared to his friend complaining that he was adjudged to Hell-Torments which saith he were they to last but a thousand thousand years I should think it tolerable but alas they are eternal And as it is the eternity of these sufferings which chiefly maketh them so great so the greatness of them proveth them to be eternal otherwise they could not be so great as they are described e De arte bene moriendi 4. A fourth Argument to prove the point may be taken from man himself who is (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal Creature (l) Wisd 2. 23. God created man to be immortal and made him an Image of his own eternity though he be not eternal and immortal as God is who is therefore said only to have immortality (m) 1. Tim. 6. 16. and therefore Divines distinguish between the eternity of God and the sempiternity of man God is a whole eternity both backwards and forwards from everlasting to everlasting man's onely a half eternity forwards but not backwards to not from everlasting God ' s is a simple eternity he can no way cease to be man's onely (n) secundum quid in some respect because he may be annihilated by Gods power God's is an uncreated man 's a created eternity God's causal mans derived God's independent being onely from himself man's dependent and limited but though he be not eternal as God is he is truely and properly an immortal Creature There are two essential parts of man the soul and the body and in regard of both these he is immortal First the soul is an immortal substance and that not onely (o) per gratiam by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of the Saints shall be at the Resurrection but (p) per naturam by its own nature having no internal principle of corruption so as it cannot (q) vi naturae suae by any thing from within it self cease to be neither can it be annihilated by any thing from without (r) Math. 10. 28. Fear not them which kill the body but are not able to kill the soul Gregory observeth there are three sorts of Created Spirits the first of those whose dwelling is not with flesh or in fleshly bodies they are the Angels the Second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabite bodies of flesh but neither rise out of the Power of the flesh nor dye when the body dyeth and these are the souls of men when the body returneth to the earth as it was the Spirit shall return to God who gave it (s) Eccles 12. 7. From this immortality of the Soul we may infâ—rr the eternity of mans future condition (t) Quorsum animae immortalitas nisi ut immortaliter vivat aut immortaliter moriatur the soul being immortal it must be immortally happy or immortally miserable I shall not stand to enumerate those many arguments that are brought to prove the souls immortality but whatsoever Arguments are or may be used to prove this they will all undeniably conclude the eternity of mans future estate A further proof of it may be taken from the body which though it be subject to death yet not to dissolution Simo Stenius Professor of the Greek Tongue at Heidelberg being visited by the Minister lying upon his Death-bed amongst other Discourses the Minister asked him if he desired with Paul to be dissolved and to be with Christ rendering the word after the vulgar Translation he answered with some kind of indignation that that was not the proper signification of the word (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle which properly signifies to depart to be unloosed not to be dissolved Death is only a change not an annihilation After a Creature is once in being it is never wholly annihilated Birth is a River saith Heraclytus which never drieth up but is continually supplyed by an accession of fresh waters though the Body be subject to death and after death to a thousand transmutations as men cast away at Sea may be devoured by Fishes those Fishes after eaten by men possibly some of those men devoured by wild Beasts those Beasts by Dogs those Dogs eaten up by Wormes those Wormes consumed to dust that dust scattered upon the Earth yet after all these resolutions and transmutations there is something remaining and God is able to make those dispersed pieces of dust like those scattered bones Ezek. 37. to come together one to another take twenty several sorts of seeds and mingle them together in the same vessel a skilful Gardiner is able to sever them one from another mingle the filings of Steel or Iron with so much dust that the filings are not perceived yet by the help of the Load-stone you may separate the filings from the dust according to their first quantity They say some exact Chymists are able out of the same herb to draw out the several elements by themselves That men can do this it is because God teacheth them as the Prophet speaketh of the Husbandman (w) Isa 28. 26. And he that teacheth man knowledge shall not he know (x) Psal 94. 10. He that first made man out of nothing can much more repair him out of that something yet remaining Augustine hath a good meditation to this purpose Think saith he with thy self how old thou art whether twenty or thirty years old before that time what wast thou Where wast thou In the Grave whither thou goest there will be dust or ashes or something to be found toward a man whereas before that time there was neither dust nor Ashes nor any thing to be found towards thy Nativity God who at first made the body out of nothing can and will remake it out of something pre-existent and when it is thus re-made it shall be made immortal and incorruptible So the Apostle (y) 1. Cor. 15. 42 53. It is sown in corruption it shall be raised in incorruption This corruptible must put on incorruption and this mortal must put on immortality We read Levit. 14. if the Plague of Leprosie were in a house they must scrape the walls and pull out the stones and plaister and put other
at Law and is before-hand confident he shall have the day if when the time comes he finds himself cast this maketh his grief so much greater by how much his confidence was greater before and for him that was confident of Heaven to be doomed to Hell for him that made no question of finding mercy now on the sudden to find himself past all hopes of mercy this is that which will double his damnation and make his condition far more miserable It is said of the hypocrite that his hope shall be cut off and his trust be as a Spiders web (g) Job 8. 14. the Spider spends much time and taketh much pains in the weaving of her web some say every morning before she looks out for her prey she first mends her broken web which she industriously spins out of her own bowels when all on the sudden by the sweep of a beesome or some other way her labour is spoiled her web broken down and perhaps her self killâ—d in her own web thus the hypocrite takes much pains to nourish in himself a vain deluded hope he prayeth readeth heareth fastâ—th and in regard of outward performances seemeth to outstrip the devoutest Christian if the Believer with Cushi runs he like Ahimaaz will outrun him for thus the Meteor for the time maketh a greater blaze than the fixed star the Drone hath a greater body seemeth a more beautifull creature than the Bee flies oftner and with a greater noise and humming in and out of the Hive the dead body is greater and longer than the same body when alive and thus the hypocrite in regard of outward profession and performance of Duties seems to go beyond the true Nathaniel by which means he doth not only deceive others but himself also concluding he is as sure of heaven as if he had one foot there already but no sooner doth death cut asunder the thred of his life but it cuts off all his hopes leaving him in a hopeless helpless and remediless condition The eyes of the wicked shall fail and his hope shall be as the giving up of the ghost (h) Job 11. 20. as the comparison holds in some other respects so in this at the giving up the Ghost when the soul quits this earthly tabernacle it never returneth again to live here with it in this world so when the hope of a wicked man departs at death it taketh an everlasting farewell of the soul and is swallowed up in desperation 3. Without any mixture of pity to him that is afflicted pity should be shewn from his friend (i) Job 6. 14. And usually we do pity men in their misery even Malefactors in their jâ—stly deserved executions but this shall not the damned find 1. They shall have no pity from God he that made them will shew them no pity nay so far is God from pitying them that their punishment is an ease to him (k) Isa 1. 24. I will ease me of my adversaries it is his desire to punish them It is in my desire that I should chastise them (l) Hos 10. 10. it is a comfort to him I will cause my fury to rest upon them and I will be comforted (m) Ezek. 5. 13. it is a rejoycing to him I will rejoyce over you to destroy you and bring you to nought (n) Deut. 28. 63. Once more it is a matter of laughter to him I will laugh at their destruction (o) Prov. 1. 26. what God speaks with laughing Do thou read with trembling (p) Quod Deus loquitur cum risu tu legas cum luctu Woe and a thousand woes to that man whose destruction is a matter of laughter to Almighty God! What can be more sad and dreadfull than when the God of mercy shall so far abandon all pity as to laugh at the destruction of his own creatures 2. No pity from the Angels or Saints Dives begged but one drop of water to cool his tongue Alas what were one drop of water against a whole furnace of fire but this he cannot obtain not so much as one drop of cooling water against a whole stream of scalding Brimstone then he begs to have one sent from the dead to preach to his Brethren but is denyed by Abraham in that also he begs it again and is denyed again and this will be a further addition to the misery of those lost forlorn creatures There was at Isenacus a Play (q) Mel. Adam in vit Gobelini or Enterlude acted before Frederick the Prince of that place in which was represented the five wise and five foolish Virgins the wise Virgins were presented to be the Virgin Mary and four other Virgins sainted by the Papists the foolish Virgins come and entreat them to give them of their oyl that is as the Actor presented it to intercede to God for them that they might be admitted into the Marriage-Chamber into Heaven but the wise Virgins peremptorily denied them and bid them go and buy for themselves They beg again and are denied again they knock and weep and importune with miserable out-cries but all in vain which the Prince seeing was so astonished that he presently fell into a grievous sickness crying out To what end is Christian Faith if neither Mary nor any other Saint can be intreated to intercede for them that sue to them To what purpose are those merits and good works so much cryed up amongst us and this apprehension that they should beg so importunately and yet be denyed did so seize upon him that he fell forthwith into a fit of the Apoplexy of which he dyed within four dayes after If he was thus astonished to see this but acted in a play how terrible will it be when this and much more shall be done in deed and good earnest if he were thus troubled to see others denyed when it concerned not himself how sadly will this be resented when poor creatures shall find themselves thus dealt with when the Saints in Heaven shall be so far from pitying them that they shall rejoyce in their destruction The Lord shall destroy thee for ever the righteous also shall see this and fear and shall laugh him to scorn The righteous shall rejoyce when he seeth the vengeance (r) Psal 52. 5. and 58. 10. here it is a matter of lamentation to good men 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 cleer 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
repent and the best be made of it may not the short pleasure of this one sin cost me many dayes and weeks sorrow nay perhaps make me go all my life in the bitterness of my soul if I do not repent wo to me that ever I commitâ—ed it will not this one sin encrease the flames of my justly deserved torments and add to those treasures of wrath I have been so long heaping up Pachomius hath this excellent saying Above all things let us every day think of our last day Let us in time think of Eternity and what he pressed upon others he practised himself and amongst others found this advantage by it when any sinful thought or motion arose in his heart he suppressed it with the thoughts of Eternity if it rose and rebelled again he knocked it down with the thoughts of Eternal torments The fool maketh a mock of sin saith Salomon but would the fool consider what sin will cost would he thus kick against the pricks would he be so fool-hardy as to play with flames and make a sport of everlasting burnings if that Saying so well known were as well considered that is acted in a moment which must be mourned for to eternity (b) Momento fit quod tota doleat aeternitas and that other of Gregory the sin that pleaseth is momentary but the punishment it bringeth is eternal (c) Momentaneum quod delectat aeternum quod cruciat we would rather chuse to leap into a Cauldron of scalding lead than willingly commit any one sin Let this then be one use we make of this point so to set the thoughts of Eternity before us that we might not sin against God 2. We should be exhorted hence to spend our time well of all those talents wiâ—h which God hath entrusted us there is none more precious than that of Time God ordereth That if two men strive together and one wounds the other that he keepeth his bed he that wounded him must as well pay for the loss of his time as for the cure of his wound How little soever we make of the loss of time God esteemeth it among the greatest losses We read of an admirable Vision revealed to St. John (e) Rev. 10. 1 2 3 5 6. He saw a mighty Angel by which interpreters generally understand Christ the Angel of the Covenant this Angel is said to come down from Heaven cloathed with a cloud and a Rainbow upon his head having his face as if it were the Sun and his feet as pillars of fire All which sheweth the transcendent glory of d Exod. 21. 19. his appearing Who is said to set his right foot upon the Sea and his left foot upon the earth which notes his universal sovereignty over Sea and Land He is said to cry with a loud voice as when a Lion roareth and to lift up his hand to Heaven and swear by him that liveth for ever and ever and certainly it 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 alwayes attended with some remarkable thing suitable rto 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 choisest jewels In like manner time though as simply considered in its self it be not so precious yet is is 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 (f) Rev. 2. 21. what more desireable than the favour of God This depends 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 be so desireable 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 our 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 whatsoever a man soweth the same shall he reap this is our market time in which if wee be wise Merchants we may make a happy exchange of Earth for Heaven of a Valley of tears for a Paradise of delights It 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 born heires 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 wide and large entrance into Heaven but if we mis-spend this terme it is so a forbearing
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 ghih 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 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 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 o Mat. 26. 64. an eye to the recompence of the reward David saith He was as a Pellican in the wilderness and an Owl in the desart that he watched and was as a Sparrow alone â—pon 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 too David himself and though I apprehend it is plainly meant of a forced soliâ—ude 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 fredom 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 Gregory 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 toward Heaven we lift up our feet saith Clem. Alexandrinus they were so much in Heaven that they desired if possible to have their bodies there before their time they were as the same Father expresseth it divorced and sequestered from all earthly interests (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were like the Cart-wheel it is Hilaries comparison that stands upon the earth but by a little point the far greater part being above the earth like that bird which for her beauty and nobleness they call 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 she lights upon the tops of the highest trees where she is still in the air the place of her delight I might to these add Paul the Hermit Anthony Arsenius and others who withdrew themselves from the world devoted themselves to a solitary life that they might better converse in Heaven Wherefore seeing we are compassed about with so great a cloud of witnesses let us follow their example let the same mind be in us that was in them let us with our Apostle look not to things seen but things not seen the things seen being temporal but the things not seen Eternal 3 A third consideration to provoke to this mâ—y be taken from our selves the frame of our bodies minds us of this whereas other creatures have their bodies bowed towards earth man is made with a body erected towards 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 above 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 begin 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 onely 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
and consider that this depends upon our speeding or not speeding in Prayer we would with a holy violence wrestle with Almighty God we would neither give our selves nor God any rest but would lye at the feet of God as so many monuments of importunity resolving with Jacob not to let him go unless he bless us 8. It would render us more quiet and peaceable in our carriage one toward another it is some worldly interest that mainly causeth one man to bite and devour and act the part of a Devil toward another From whence come wars and fightings among you come they not hence even of your lusts (h) James 4. 1 4. and what lust it is chiefly is laid down Know ye not that the friendship of the world is enmity with God whereas the wisdom that is from above is first pure then peaceable gentle and easie to be entreated (i) James 3. 17. There is a Fish which Aelian calleth the Adonis of the Sea because it meddleth with no living thing but preserveth a sweet peace with all the off-spring of the Sea for which cause it is loved and courted as the darling of the waters the heavenly minded Christian liveth on the earth as that Fish doth in the Sea pursuing the things that make for peace and as much as in him lyeth living peaceabâ—y with all men Nazianzen when there arose a contention in the Synod about his Bishoprick used this speech to those that were assembled It is an unbeseeming thing for us who preach peace to nourish contention I therefore entreat you by the sacred Trinity that you do all things in peace if I be the cause of this schism if I be the Jonah that hath caused this storm cast me into the Sea that the tempest may cease put me from my Bishoprick banish me the City do what you will with me so you love the truth and peace Bernard while some brethren were offended with him telleth them I will be at peace with you though you will not when you trouble me I will be at peace with you I will give place to wrath lest I give place to the Devil thus while such as drive on worldly interests imagine deceitful things against them that are quiet in the land those that mind heavenly Eternal things labour all they can to promote concord to keep the unity of the Spirit in the bond of peace 9. It would much elevate the mind Vision is of an assimilating nature Jocob's Ewes seeing the rods with white streaks brought forth Cattel ring-straked and speckled the Egyptians worshipped a pied Bull and whereas some thought it strange that when one dyed they should have another of the same colour Austin thinks the Devil to keep them in Idolatry might do with their Cows as Jacob did with the Ewes present to them when they conceived the likeness of such a Bull. Plutarch telleth of two deformed Persons who often looking upon beautiful pictures had beautiful children this which is sometimes true in naturals will hold more true in morals conversing with low objects maketh low and degenerate minds What the Psalmist speaketh of Idol-makers and Worshippers they that make them are like unto them so are all they that put their trust in them may be said here earthly objects make earthly minds whereas looking to things Eternal which are the highest objects would raise our mind to a suitable height and greatness Thoughts are the food of the soul (k) Pabulum animae the soul feedeth on them as the body upon meat Now you know such meat as men eat such blood and spirits they have and look what the objects are about which the soul is conversant such is the soul low objects debase the mind high objects such as things Eternal work in men high minds and raise up to a greatness of spirit becoming man so noble a creature I doubt not but you would look upon it as a fordid thing for men to busie themselves about such low things as some and they great ones have sometimes done As Artaxerexes in making hafts of knives Bias in making Lanthorns Domitian in stabbing Flies with a bodkin another in stabbing Froggs whereas if you make any thing your business below things Eternal it is exceedingly below that greatness of Spirit which should be in men who have reasonable souls especially Christians who should have higher aims than other men If children saith one play for Pins bigger boyes for Points men for shillings or pounds there is no great difference and truely whatsoever you busie your selves about short of Heaven and things Eternal it is but a more serious trifling and it is a shameful thing to be serious about trifles (l) Turpe est difficiles habere nugas If like Baruch you seek great things seek them which are greatest and highest things Eternal and this will be both an argument of a greatness of spirit becoming Christianity and a means to raise up your minds to a higher pitch of greatness 10. It would put the greatest honour upon us we count those the most famous Mountains that are highest those the goodliest Trees that are tallest those the stateliest Buildings whose tops reach nearer to Heaven accordingly they are the choicest Christians whose hearts are most taken up with heavenly things Remarkable is that which is spoken of Noah These are the Generations of Noah (m) Gen. 6. 9. but before any mention is made of his children the Scripture first saith Noah was a just man and perfect in his Generation and Noah walked with God â—nd then followeth Noah begat three Sons Sem Ham and Japhet Though it were an honour to Noah to be the Father of those Sons out of whose loyns came all after-Generations yet it was a greater honour to him to be a just-man and walk with God and therefore which Chrysostome calleth a strange kind of Genealogy after the Scripture had said These are the Generations of Noah It first saith He was a just man and walked with God and then Noah begat three Sons implying that it is a greater honour to be a good man and converse with God than to be a Father of the most numerous and illustrious progeny It is said Tâ—at Jabez was more honourable than his Brethren then followeth And Jabez called on the God of Israel saying Oh that thou wouldst bless me indeed and enlarge my Coast and that thine hand might be with me (n) 1 Chron. 4. 9 10. letting us understand that it was his piety and conversing with God in prayer that made him more honourable than his Brethren Let the blind besotted world count it a dishonour to walk with God and converse in Heaven yet this is it that will make men truly honourable in the esteem of God and Angels and all good men and will at last make them honourable in the eyes of them who now vilifie them When Michal scorned David for dancing before the Ark How glorious was the King of Israel
who uncovered himself in the eyes of the Handmaids his servants David tells her It was before the Lord and if this be to be vile I will be more vile and of the Handmaids thou hast spoken of of them shall I be had in honour (o) 2 Sam. 6. The like I say here those which now despise them even of them shall they be had in honour they will at last say with those in the Book of Wisdom These are those whom we had in derision c. but now are they numbred amongst the Saints and their portion is amongst the righteous 11. It giveth the greatest satisfaction to the mind temporal things may fill but cannot satisfie the belly may be filled and that with hid treasures but the heart cannot be filled with these things the soul is an immortal substance nothing but things eternal can content it it first came from heaven nothing below heaven can give it satisfaction as Noahs Dove hovered over the waters but could find no rest till she came into the Ark from whence she was sent as Quick-silver being poured out creepeth up and down from place to place and never is at rest till it finds Gold with which it may commix or as little veins of Water wandered from their Fountains though put into vessels of Gold or Crystal are never so well as in their proper Fountains so it is with the soul The motion of immortal souls is saith one like that of Celestial bodies purely circular they rest not till they return from whence they came the bosome of Eternity It is a Maxim every thing hath a natural inclination to its original (p) Omne principatum sequitur naturam principiorum Rivers come out of the Sea and unto the place from whence they came thither they return again (q) Eccles 1. 7. Though Fishes enjoy the vastness of the Ocean yet they more frequently visit the place of their first spawning finding it more commodious Bees will not be forced to tarry in another Hive unless they voluntarily leave their own in a swarm take them at other times when they lye out and sweep them into another Hive they will at furthest the next day return into their own Some say if a Partridge-Egg be taken out of the Nest and be hatched under a strange Partridge yet upon first hearing the call of her own Damme she will presently quit the Partridge that hatcht her and render her self into her own Covey thus the Soul having its original from Heaven can never be satisfied but with heavenly things One (r) Bellarm. de Ascen grad setteth it out by this similitude As a heavy body cannot rest in the air be it never so wide nor in the water be it never so deep but still sinketh down till it comes to its center so the soul of man can never find any repose either in the airy and flitting honours or in the earthly dirty Riches or in the watery and softning pleasures of this life till it cometh to pitch upon God and Heaven Another thus As the bubble cannot stay it self at the bottom of the water but ascendeth higher s Or. Nysen and higher till it cometh to the top and then striveth to ascend no higher but breaketh its thin filme and poures forth it self into the open air (s) Gr. Nyss so the soul cannot stay it self in any of these earthly inferiour things but ascendeth up till it cometh to close with its proper object and there it findeth true repose Satisfaction which is in vain sought for in these temporal enjoyments is abundantly found in heavenly things They shall be abundantly satisfied with the fatness of thy house (t) Psal 36. 37. he that hath them for his portion hath a goodly Heritage may say to himself with Deborah Thou hast marched valiantly oh my soul that hast got such a booty Or David Return unto thy rest oh my soul the Lord hath dealt bountifully with thee 12. It brings the greatest measure of joy that this life is capable of If one look to the land behold darkness and sorrow (u) Isa 5. 30. But look up to Heaven and behold light and joy such as converse in Heaven are as was before-said compared to Mountains high Mountains being above the middle Region are free from clouds and storms there is nothing but calmness and serenity so Olympus is said to be all clear and beautifull (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a beauty and serenity is in the soul of the heavenly-minded Christian he is like Adams Paradise when there was no flaming sword of terror placed there like Salomons Temple where no voyce of Axe and Hammer was to be heard like the fields of Enna in Sicily where some say there is a continual spring and flowers all the year long whereas wicked men have mostly their heaven here and their hell afterward and most Christians have their hell here and their heaven afterward the heavenly minded Christian hath a double heaven one in time the other in Eternity one in the way another in his Country one in labour the other in rest one in working the other in receiving the reward of his works as he is now in Heaven in regard of his practice and converse so in regard of his joy having here the first fruits of Heaven the prelibations of his future happâ—ness Larks sing sweetest when they fly highest then is the soul of the Christian most full of joy when he is soaring toward Heaven in his meditations Oh how sweet saith Chrysostome is the contemplation of Heaven a man would dwell in this contemplation and not come out of it A man saith Austin might age himself in it and sooner grow old than weary that any cavil against the Religious Life as full of sadness and Antipodes to all joy and cheerfulness is because they never experienced it and it is most unreasonable to censure what they never tryed it is as if a Judge should condemn a man before he examined his cause or heard him speak for himself When Jews went out to war if any took a beautifull Damsel captive he was not forbidden to marry her onely he must shave her head and pare her nails and then he might espouse her Joy is that beautifull Damsel that all the world court Religion doth not forbid us to marry it onely to pare off the extravagancies of it and then we may enjoy it as Ambrose alluding to the name Isaac which signifies laughter or joy thy joy is not destroyed by Religion it is only laid upon the Altar and made more sublime thy Isaac shall not dye but the Ram thy joy shall not be taken away onely the extravagancy of it Tertullian in his Book de spectaculis proveth at large that there is no joy like the joy of a Christian and indeed what delight may be compared with the delight of that Believer whose daily fellowship is with the Father and his Son Jesus Christ whose
converse is in Heaven who is continually drawing water out of the Wells of Salvation and bathing his soul in those Rivers of Everlasting pleasures Some observe that the Grashopper neither feeds upon grass as beasts do nor upon seeds as birds do nor upon Flowers as Bees do only feedeth on the dew falling from Heaven and yet is both a nimble creature often skipping up and down and a cheerful creature frequently singing a true Believer as he doth not much trouble himself about the world so for the most part he hath little of it at least in regard of what the world giveth but conversing with things heavenly and eternal this filleth him with more joy than others have when their Corn and Wine encreaseth 13. It conduceth much to the encreasing of heavenly light and knowledge the higher men stand the further they see they that are in a Plain cannot see far they that are in a Valley see but a little way such as are in the bottom of a well see only that point of the Heavens that is perpendicularly over their heads whereas those that stand upon the top of an high-Mountain see over all the Country round about questionless they who are frequently conversing in Heaven cannot but know more than other men Origen upon those words of the Apostle Rom. 11. That when the fulness of the Gentiles is come in all Israel shall be saved hath this expression what is meant by all Israel shall be saved and what by the fulness of the Gentiles only God knoweth and his only begotten Son and perhaps some of the friends of God of whom Christ speaketh I call you no more Servants but friends for all that I have heard of the Father I have made known to you such as are Gods friends know more of his mind than others The secret of the Lord is with them that fear him (x) Psal 25. 14. The Papists say of Bonaventure that being asked by Aquinas out of what Books he had those heavenly expressions that were in his writings he pointed to the Crucifix saying that is the Book which prompts to me what I write being prostrate at the feet of that Image I receive more light from Heaven than from all the Books I read if what they ascribe to the Crucifex we transfer to Christ himself it will hold for a sound truth They looktd to him and were lightened (y) Psal 24. 5. We find the bodily sight is much strengthened by looking upon suitable objects when the eye is dim if it be fixed a while upon some green Meadow or flowry bank it much helpeth the sight Artificers after long poring upon some dark work finding a dimness in their eyes are wont to take some Emerald or some other green thing by the verdure whereof their eyes may be refreshed and their fight strengthened it will hold as true in spiritual sight the light of knowledge and understanding is much increased by looking upon the unseen Eternal things in Heaven 14. It would sweeten death and that nothing else can It was an usual speech among the Heathens that only Christians were contemners of death (z) Soli Christiani mortis contemptores the Philosophers especially the Stoicks made it their work to furnish themselves with arguments and get their hearts into such a frame that they might be above all passions might not fear any evil that could befall them no not death it self and though in other things they went far even to the shame of most Christians yet when it came to death they fell short of what they propounded to themselves Socrates is thought to go as far as any other whatsoever evil befel him he was yet the same man no alteration appearing in his carriage insomuch as another Philospher Antisthenes said If the Gods would grant him what he desired he would desire nothing else but to have the spirit of Socrates and this was so much the more remarkable because that equanimity he attained to was quite contrary to his natural temper There came on a time a fellow to Athens who pretended great skill in Palmestry that by the sight of mens hands he would tell what disposition they were of and having guessed shrewdly in many he was at last brought to Socrates looking upon his hand he affirmed him to be of a froward peevish disposition the people began to hout him having had so long experience of his meekness and moderation but Socrates said do not blame the man for the truth is such a one I am by nature only I have cured the intemperance of nature by the practice of Philosophy yet this man who was so far able to master himself and his passions in other things was not able to master the fear of death though at first he seemed undaunted yet when the cup of Poison was reached out to him he looked as pale as ashes the like it was with others Plato discoursing highly of the contempt of death was answered by one he spake beyond what he lived (a) Fortiùs loqueris quà m vivis Tully was well versed in the writings of the Stoicks and thought himself fortified against the fear of death but when death came complained I know not how it comes to pass but so it is the remedy is too narrow for the disease Though while men look upon death at a distance they may hope by the improvement of Philosophical arguments to master the fear of death yet when death cometh in good earnest when all the senses the ports of the soul are beset with the ambushes of death when death mounts up all her batteries and beateth down one hold after another driving the soul from one part of the body to another till at last the soul be forced to quit her former habitation when a man comes to feel what he never felt before to do what he never did before nor is ever to do a second time when he cometh now to have the last cast for an Eternity either of happiness or misery to cease any longer to be what he was before and to enter upon a new but never ending condition when it cometh to this they must be better and higher arguments than can be learned in natures school that will be able to afford support and comfort to the departing soul As soon may a man think to gather Grapes of Thorns and Figgs of Thistles as by the sole improvement of these to grapple with the terrors of death Lypsius lying upon his death-bed when a friend that stood by said It would be in vain to suggest any arguments of consolation to him who was so well acquainted with the writings of the Stoicks he is said to turn himself towards Christ saying Lord give me the true Christian patience (b) Domine da mihi patientiam Christianam whereas the Believer whose mind is taken up with heavenly things being already dead to the world findeth it no hard matter to part with it as that Martyr
he hath most need of them but shall have beside the imputation of a fool though as the Psalmist saith of such men Whiles he lived he blessed his soul and other men praise him thinking he doth well unto himself yet this his way is his folly (c) Psal 49. 13 18. and this his folly will at last appear to all men at the end of his b Jer. 17. 11. daies he shall be a fool he was a fool before in the opinion of God and all good men but then he will appear so both to all others and to himself likewise he will then say What a fool was I to pamper aâ— vile body and neglect a precious soul to take so much care about a short temporal life and make no provision for my everlasting condition 4. Things Eternal are worth the securing and worth all the pains we can take in securing them The Psalmist speaketh of them by way of admiration (d) Psalm 31. 19. Oh how great is thy goodness which thou hast laid up for them that fear thee The Apostle saith Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him (e) Cor. 2. 9. What one saith of Venice that he that never saw it will not believe and he that hath stayed there but a while cannot know the stateliness of it may be more fitly spoken of Heaven we cannot comprehend it till we are comprehended by it It doth not yet appear what we shall be (f) 1 John 3. 2. The best way to help our thoughts in conceiving of it is to represent it to our selves by those descriptions and comparative expressions by those particular good things the Scripture sets it out by As when a Mother saith Anselm giveth a great Apple to a little child though when the Apple is whole there be as much sweetness in it yet because the child is not able to make work with it she cutteth it in several pieces and giveth the child one piece after another so we being not able to conceive what the Happiness of Heaven is in it self the best way to relieve our weakness is to cast our eyes upon those several ingredients which seem to constitute this happiness as a man that stands upon the shoar where the main Sea runneth though he can neither see the length breadth nor depth of it yet by what he seeth he seeth it to be a vast thing In like manner though Eternal happiness be infinitely beyond our comprehensions yet looking thus upon it it will appear to be a most blessed and desirable thing well worthy of our greatest care and industry It is storyed of one Evagrius a rich man that lying upon his death-bed being importuned by Sinesius his godly Bishop to give something to charitable Uses he yielded at last to give three hundred pounds but first took bond of the Bishop that it should be repayed him in another world before he had been one day dead he is said to have appeared to the Bishop delivering in the Bond cancelled as thereby acknowledging that what was promised was made good It is likely the Relation is fabulous but this is certain one days Being in Heaven will make a sufficient recompence for whatsoever we give or suffer or do or can do much more the eternal enjoyment of it and seeing there is such a far surpassing and eternal weight of Glory set before us what manner of persons ought we to be in all holy conversation and godliness Julius Caesar coming towards Rome with his Army and hearing that the Senate and people fled from it said They that will not fight for this City what City will they fight for and truly if we do not take pains for this happiness what is it we will take pains for one would think if we did but hear once in our lives-time that there were such an happiness to be had we should make it the business of our whole lives to get an interest in it and think no pains much if by any means we might obtain it in other things if we be convinced of the worth and excellency of them we need no other motive to engage us to the pursuit of them When the Spies had taken a view of the Land of Canaan finding it to be a goodly Land abounding with all sorts of good things they tâ—us bespake the people We have seen the Land and behold it is very good why then are ye still be not slothful but go and enter and possess the Land Canaan was a tyâ—e of Heaven bu that little survey wee have now taken of it we find it is very good why then are we still what means the lukewarmness and indifferency that is found in most of us where are those affections which use to be so eagerly carried out upon meaner objects certainly did we know the gift of God did we know or at least seriously consider what eternal blessedness is we would be willing to do any thing would refuse no labour stick at no difficulty so as we might be partakers of it if those Roman Gladiators to whom the Apostle seemeth to allude (g) 1 Cor. 9. 24. fighting but for a little airy honour were temperate in all things and as some report when they entred into those Schooles vowed to suffer themselves to be enchained beaten killed to endure any thing much more should we be willing to do any thing they doing it to obtain a corruptible Crown but we an incorruptible 5 We have but a short time to secure this eternal happiness This I say brethren saith the Apostle (h) and 7. 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is thought to allude to Sailes or Curtains which though they seem large when they are extended yet being folded up are brought into a small compass so Time that God hath spread like a Sayl over all things below hath now for some thousands of years been rouling up the day is hastning when time shall be no more and from thence the Apostle exhorteth to a holy indifferency toward temporal things It remaineth that they that have wives be as though they had none c. it is as if he had said Your time is short and you have business enough another way there is water little enough to run in the right Channel let it not then run waste you have no such spare time that you should spend it about unnecessaries and if time in general which hath now tasted above five thousand years be short in comparison of Eternity much more that little scantling of time which any of us have here to spend we are but of yesterday and know not saith one where we shall be to morrow our soul is in our body like the young Bird in the shell that will soon break and the Bird fly out like a Candle in a Lanthorn full of holes which is blown out with every puff of wind It was the
speech of Marcus Aurelius upon his death-bed When we begin to live we imagine our life will endure a whole world but when it is ended it seemeth to us to be but a puffe and blast of wind The Scripture somtimes expresseth the term of mans life by years (i) Psal 90. 10. The dayes of our years are threescore years and ten sometimes it is reduced to moneths (k) Job 14. 5. The number of his moneths are with thee sometimes it is confined to dayes So teach us to number our dayes (l) Psal 90. 12. sometimes it is limited to a day (m) Job 14. 6. That he may accomplish as a Hireling his day A man that hath some great work that must of necessity be done and but one day for the doing it had need work hard it is so with us only we are upon a far greater uncertainty the shortest day hath its morning noon afternoon and evening so that he that hath work to do knoweth before-hand what time he hath for doing it but it is otherwise in the day of our life some have a morning but no noon they are born and forthwith dye step from one grave to another from the grave of their mothers womb to the grave of the earth the common mother of all some have a noon but no afternoon their sun sets at mid-day when their bodies are full of strength and their bones full of marrow some have an afternoon but no evening and which of these may befall us we know not There was a Jewish youth that went to a Rabbie desiring him to instruct him in the Law the Rabbie asked him how old he was he answered eight he told hâ—m he was too young to understand the Law willing him to stay till he were eight years older and then if he came he would instruct him The youth replyed 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 dye 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 dye and am unprovided to dye 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 infinitely concerneth us to im prove 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 dye 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 disâ—olved it shall not be inhabited from generation to generation it is a Tabernacle in the same place A Shepheards Tent Other Tents are taken down and set up again but when this is taken down the stakes thereof removed and the cords broken it is never set up again till the Resurrection It is a Candle The spirit of man is the p Isa 38. 12. 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 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) Psalm 18. 39. As the cloud is consumed and vanisheth away so he that goeth down to the grave shall come up no more (t) Job 7. 9 and As the Flood decayeth and dryeth up so man lyeth down and riseth till the Heavens be no more (u) 14. 11 12. It was the saying of Charles the fifth I have spent my treasure but that I may recover again I have lost me health 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 Joh 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 groweth 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 r Sam. 14. 14. 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 Whatsoever thy hand findeth to do do it with all thy might for there 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.
that full consent of will might after repent of what he did and so be capable of mercy and pardon Others conceive it thus that the Angels having so great a measure of light dwelling in the presence of God and the light of his countenance could not sin by errour or misperswasion but out of malice which is the sin against the Holy Ghost It is said That the Devil abode not in the truth (y) John 8. 44. Zanchy and some other think by Truth here is meant the Truth of the Gospel which the Apostate Angels refused to subscribe to they say it is hard to conceive that God should irrecoverably cast off a creature till he hath rejected the help of a Mediatour and they conceive it thus that God should make known to the Angels that they should be confirmed in their happiness by Christ who was in time to take the nature of man and in that nature they must be subject to him they through pride refused to submit to this order and thus saith Zanchy we may reconcile those different opinions amongst Divines concerning their Sin Some affirming it was pride some envy and malice some Rebellion others Apostacy whereas in this all these meet together in that they took it indignly they could not continue happy without Christ there was their Pride in that they envyed this happiness to the humane nature there was their Envy and Malice in that they refused to submit to this order of God there was their Rebellion in that they chose rather to leave their first habitation there was their Apostacy So that upon this account their sin is thought to be the sin against the Holy Ghost in refusing the help of a Mediator whereas man though he sinned against God his Creator yet did not reject the help of a Redeemer but relyed upon that promise The seed of the Woman shall break the Serpents head These several reasons are given why God should cast off the Apostate Angels and yet put man into a possibility of happiness in which though there be much probability yet after these rational indagâ—tions we can ascribe it to nothing so certainly as to the Will and pleasure of God and may cry out in the Apostles words Oh the bounty and severity of God towards them severity towards us men bounty That God should pass by so many once glorious Creatures and extend his mercy to poor lost man this is that which may justly swallow up our thoughts in admiration and the proper improvement we are to make of this singular distinguishing mercy is to labour after an interest in that happiness which is tendered to us but denyed unto them otherwise if we shall neglect this great Salvation we shall hereby make our sin more grievous and our condemnation in this respect more inexcusable than that of the Devils Suppose two Rebels to have taken up Arms against their Prince the Prince leaving one out of all hopes of mercy should send a pardon to the other if this man to whom the pardon is granted should refuse the pardon and slight his Princes favour would not every man judge him worthy of a more severe punishment thus it is between us and the Devils Anselme hath a good meditation to this purpose in which he aggravateth his own sin above the Devils the Devil sinned when he had not seen any before punished for sin I notwithstanding I saw his punishment he persists in his malice against God rejecting him I against God inviting me he is hardened against God punishing I against God shewing mercy he against God who reprobated him I against God dying for me and so concludes behold the Devil whose Image I abhor yet in many things I find my self more to be abhorred And remarkable is that of Eusebius Emissenus although the Devil should be damned for many sins and I but for one yet mine would exceed the Devils impiety they never sinned against a God that became an Angel for them they never sinned against a Mediator that was Crucified for them but miserable and wretched I and it is wonderful that my heart doth not melt when I think on it have sinned against a God who became man for me against a God who hath left me an example of love and holiness I am more unworthy than the Devils If then we would not make our condemnation in this respect more grievous and in excusable than that of the Devils let us take heed of neglecting this Salvation provided for us seeing there is happiness for us when there is none for them let this engage us to give all diligence to make this happiness sure to our selves 14. Consider what a sad thing it will be to lose Eternal happiness for want of labouring for it What is a man profited if he shall gain the whole World and lose his own Soul Suppose a man could heap up silver as the dust and gold as the streams of the brook that he could gain as much as the Devil promised Christ all the Kingdoms of the World and the glory of them or as our Saviour here supposeth could gain the whole World and in the gaining of that should lose his Soul should lose Eternal happiness which is the same in effect he should make but Glaucus and Diomedes's exchange of Gold for Copper like the Cock in the Fable that parted with a Pearl for a Barley-corn Chrysostome compareth such to workers in Mines who for a little wages do always hazard and sometimes lose their lives Menot a French Preacher compareth them to a Hunts-man that spoileth a Horse worth many pounds in pursuit of a Hare not worth so many pence Pareus to a man that with much ado winneth Venice and as soon as it is won is hanged up at the Gates of the City when such an one shall at last compute what he hath gained and what he hath lost he will certainly conclude that he hath made a woful bargain A man that hath lost a rich Jewel and took it to be but a common Pebble or hath lost the Evidences of his whole Estate and thought them to be but waste paper is at present but little troubled at his loss but if he comes to understand what he hath lost he is ready to tear himself in pieces Men now cannot be brought to understand the worth and excellency of eternal happiness nor what a sad thing it is to lose it Honorius the Emperour had a little white Hen which he extreamly doted on calling her Rome after the name of his Imperial City When Rome was taken by Alaricus and news was brought to him being then at Ravenna that Rome was destroyed he thinking they meant his Hen called by that name brake out into a passion but when he was told it was the City of Rome he seemed to be less troubled being more affected for the loss of a paltry Hen than for the prime City of the World Many men are more troubled I will not say for a Wife
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 dye 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 prepare the 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 now live strangers to Heaven shall never intermeddle with those joyes 7. To these we must adde 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 Crown 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 Crowneth the day Seneca saith the last day judgeth all the precedent happy are they whose last dayes are the best dayes whose works are more at last than at first whereas when men seem to begin well and afterward turn from the holy Commandement it had been better for them never to have known the way of Righteousness e Among other Prodigies which were about the time Julian came unto the Empire this was one after a plentiful Vintage there were wild grapes appeared upon their Vines with which many wise men were much affected looking upon it as ominous when men seem to abound in the fruits of Righteousness and afterward bring forth the wild grapes of sin and disobedience it is a sad prognostick of their eternal ruine as the falling of the leaf is the forerunner of winter so the falling away of men in this life presageth that winter of Gods wrath when the storms and tempests of Dâ—vine vengeance shall for ever beat upon them having then put our hand to the Plow we must take heed of looking back again the promise of eternal happiness is made to such as persevere He that endureth to the end shall be saved (t) Matth. 10. 22. s 2 Pet. 2. 21. FINIS Books Printed for and are to be sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside SErmons on the whole Epistle of St. Paul to the Colossians by Mr. J. Daille translated into English by F. S. with Dr. Tho. Goodwin's and Dr. J. Owen's Epistle Recommendatory An Exposition of Christ's Temptation on Matth. 4. and Peter's Sermon to Cornelius and Circumspect walking by Dr. Tho. Taylor A practical Exposition on the 3d. Chap. of the 1 Epistle of St. Paul to the Corinthians with the Godly Man's Choice on Psal 4. 6 7 8. by Anthony Burgesse An Exposition on four select Psalms viz. by Doctor Horton Books 4to The Door of Salvation opened by the Key of Regeneration by G. Swinnock M. A. The Fiery-Jesuit or an Historical-Collection of the rise encrease Doctrines and Deeds of the Jesuites Horologiographia optica Dyaling universal and particular speculative and practical together with a description of the Court of Arts by a new Method by Sylvanus Morgan The Practical Divinity of the Papist discovered to be destructive to true Religion and mens Souls by J. Clarkson The Creatures goodness as they came out of God's hand and the good mans mercy to the bruit creatures in two Sermons by Tho. Hodges B. D. Certain considerations tending to promote Peace and Unity amongst Protestants The Saints triumph over the last enemy in a Sermon at the Funeral of Mr. James Janeway by Nath. Vincent Peace
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 man so he is called Ye that are spiritual restore him a heavenly man As is the heavenly such are they that are heavenly (q) Gal. 6. 1. with 1 Cor. 15. 43. They say the Eagle tryeth her young ones by holding them against the Sun if they can face the Sun she looketh upon them as legitimate if we be such as make it our delight to acquaint our selves with God and have our conversation in Heaven it a is good argument that we belong to God that we have title to heaven when our knowledge and learning will prove but weak arguments of true Grace when gifts of preaching praying discoursing will afford us little comfort when the profession of Religion and outward performance of Duties will stand us in little stead this that we have made God our chief good and Salvation our chief end will be the best evidence of uprightness and sâ—ncerity by that therefore we should make it out to our selves 5. As the form in Naturals so the end here giveth not onely Being but distinction serving best to distinguish between one man and another the great difference between the worldling and the Saint lyeth in this as in matters of this life doth the worldling take pains in his Calling avoid unnecessary expences manage his business to the best advantage lay up somthing for his Children All this the Saint doth the difference chiefly lyeth in the end the former getteth that he may get followeth the world that he may enjoy the world worketh for more and desires more that he may have more whereas the other doth this for higher ends that he may honour God with his substance that he may maintain good works and lay up a good foundation for himself So in matter of Duty the Hypocrite goeth as far in outward performances as the true Believer Did David pray three times a day so did the Pharisees yea and make long prayers (r) Mar. 12. 40. Did David and Daniel fast so they and that twice in the week (s) Luk. 18. 12. Did Cornelius give almes the like did they (t) Mat. 6. 2. Did Abraham pay tythes they tythed their very Mint and Rue (u) Luk. 11. 42. The great difference lyeth in the end the Hypocrite doth all like the Pharisees that he may have praise from men or some other sinister end at best he prayeth that he may pray and heareth that he may hear and so maketh praying the end of praying and hearing the end of hearing whereas the upright Christian though he may think it a desireable thing to be well esteemed by those that are good and this may be some encouragement to him as David I will waiâ— upon thy name for it is good before thy Saints (x) Psal 52. 9. yet he doth not make this his end nay he looketh upon it as a snare to be applauded and cryed up as Luther said He would not have Erasmus his honour for the whole world neither doth he make Duty the end of Duty the end he aimeth at in all his services is first the advancing of Gods glory and then the furthering of his own salvation if then we would have our righteousness exceed the righteousness of the Scribes and Pharisees and do more than others as Christ expects (y) Mat. 5. 47. we must do it chiefly by this by doing all to the right end 6. The â—nd doth not only give Being and distinction but it gives likewise operari it hath a powerful influence upon the actions it is the principle of all operations the end and the means go together the one draweth on the other (z) Posito fine ponuntur media ad finem he that maketh riches his End will be forward to labour and take pains for it Solomon saith There is no end of his labour he riseth early goeth to bed late rides runs studies raketh every kennel scrapeth every dung-hill moves every stone leaveth no means unattempted to enrich himself no pains seems too much to him no difficulty can deterr him like him that gave this impression in his Escutcheon a hand with a Pickax digging a way thorow a Rock with this Motto I will either find a way or make one In like manner if we look to things Eternal making them our end we will be diligent in the Use of all meaâ—s conducing thereunto we will Pray Seek Knock Hear Read Confer Strive give all Diligence Prayers Watchings Fastings Humiliations Out-cryes to Heaven and other things which carnal men cannot indure to hear of will be willingly entertained if â—y any means we may attain the end of our desires he that means to go to Heaven saith Chrysostome will stick at no difficulties nor question what is rough in the way what is laborious like Solomon's sluggard there is a Lion in the way he will not say as Judas why is this waste or Naaman what needs so often washing why so much praying and hearing and labouring but will be forward to do any thing and think no labour too great so as he may finish his course with joy 7. The End doth not only engage to the Use of the Means but it renders the Means pleasant and delightful the End givâ—â— an amiableness to all the Means he that maketh riches his end the very labour and pains he taketh in getting them is delightful to him In all labour there is profit (b) Prov. 14. 23. and this profit it bringeth maketh it pleasant harvest the time of greatest labour is the time of the greatest joy they rejoyce according to the joy of harvest (c) Isa 9. 3. servasti Dominicum On the other side he that maketh things Eternal his End doth not only use the Means conducing thereto but he doth all with delight he rejoyceth to work righteousness he delights to do Gods Will he is glad when they say we will go up to the house of the Lord he doth not only pray but delights in approaching to God not only hear but the word is sweet to him not only observe the Sabbath but calls it his delight longs for it before it comes like the Jew who they say puts on his best apparel to welcome the approach of it and seems to hasten its approach woeing it with this invitation make hast my beloved when it comes he chearfully addresseth himself to the duties of it like the Primitive Christians who if the question were asked Hast thou kept the Lords day answered * Christianus sum omittere non possum I am a Christian I cannot but keep it in a word whatsoever he doth in Gods service he doth it with delight and complacency some make