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
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 time so as his friends wondered what he was musing on on the sudden he cryed out Oh for ever for ever for ever and so continued almost a quarter of an hour together and could not be taken off but still cryed out for ever for ever Eternity is a thing of that amazing nature that it may well swallow up our thoughts when once engaged in the meditation of it while then others mind earthly things let our thoughts be taken up with this let us impose it upon our selves as a daily task and suffer no day to pass us but to set aside some time for so profitable a study 1. Let us think what Eternity is and run over in our thoughts the several particulars before mentioned that it is without any end succession wasting intermission mixture all which set forth the unspeakable concernment of it then reflect upon that twofold Eternity think what a blessed thing it is to live in the presence of God and Christ and the blessed Spirit to sit down with Abraham Isaac Jacob and the rest of the Sainâ—s in the Kingdom of Heaven to be made partakers of those joyes that no eye hath seen no heart can conceive think on the other side what a dreadful thing it is to be for ever banished the presence of God and Angels and Saints to be shut up eternally under chains of darkness where a man shall see nothing but the flames of his own torments hear nothing but howlings and lamentations feel nothing but extremity of torment Yet further let us not content our selves to have some flitting transient thoughts about these things but let us dwell upon them till such time as we have warmed our hearts with these considerations there is a twofold meditation of things one in the light another in the heat one in the understanding the other in the heart and affections we should not think it enough to engage our understandings in a speculative contemplation but should dwell upon these thoughts till we have wrought up our hearts to a suitable temper as a man that in the morning taketh some Physical drink will eat nothing two or three hours after till it hath had some kindly operation so haâ—ing had some serious thoughts upon Eternity we should take heed that no intervening occasions justle these out of our minds but suffer them to stay till our hearts are throughly affected with them that being done proceed we one step further 2. To apply all this to our selves to consider that we are the men who are concerned in it that after a short time we must certainly enter upon one of these two conditions and accordingly to bespeak our selves in this or the like manner Oh my Soul which of these is like to be thy condition for temporals I am well enough but what are my Eternals at present God hath cast my lot in a fair ground I have house lands orchards gardens and other things not only for necessity but delight but hence I must and whether then after I am gone hence I shall return no more to my house my place shall know me no more and what dwelling shall I have when I part with this shall I dwell in Gods Tabernacle and rest in his Holy Hill or must I dwell with devouring fire and Everlasting burnings I have now Wife Children Friends who are ready to accompany me when I am solitary to advise me when I am in straights to comfort me when I am in heaviness to tend me when I am sick and perform other offices of love and kindness but time is coming when I must part with them when there will be an end put to these relations so as I shall be no longer a husband to the wife of my love nor father to the fruit of my own loyns and when I am taken away from them what company shall I then have shall I go to an innumerable company of Angels to the general Assembly and Church of the first born to the spirits of just men made perfect or must I take up my abode in Hell where I shall for ever company with Devils and damned spirits I am well provided for the things of this life meat drink cloaths money lands and other accommodations but what provision have I made for my immortal Soul what assurance have I that it shall be well with me when I go hence in these temporal things I desire the best assurance that may be had thinking I can never be sure enough but what evidence have I for Heaven what ground to conclude that that shall be the place of my everlasting abode If thou beest not resolved to think well on thy condition whether good or bad but wouldst know whether thou shalt live or dye eternally summon thy self often to such thoughts as these and deal seriously and impartially with thy â—wn soul if after these enquiries thou beest able to make it out upon good ground that thou hast title to eternal blessedness rejoyce in it bless God for it say as David once Lord what am I that thou bast brought me hitherto that thou hast taken me out of the womb of nothing and given me a Being amongst thy creatures that thou hast not only made me a creature but a new creature that thou hast made me of a child of wrath a son of thy adoption what am I that thou hast done this for me but as if all this were a small thing in thy fight thou hast spoken of thy servant for a great time to come even to Eternity and is this the manner of men do men use to deal thus and what can thy servant say more to thee what further happiness can I desire of thee Will God in very deed dwell with men saith Solomon thou mayest ask Shall man in very deed dwell with God shall a poor crawling worm abide for ever with the high and lofty one who inhabiteth Eternity Shall this soul that now dwells amongst them that are enemies to peace be one day made the associate of Angels and joyned to the spirits of men made perfect Shall this vile body this clod of earth shine as the Sun in his greatest brightness Shall these eyes these windows of vanity be admitted to see God in all his beauty and sweetness Shall this tongue which now so often letteth fall frothy discourses hereafter joyn with that heavenly Quire singing Allelujahs and songs of benediction to God and the Lamb Shall these feet which now tread a dirty earth afterward tread upon stars and trace the Streets of the New Jerusalem When the King of Pontus in Plutarch had married a maid of an obscure family and sent to her aged father great store of all good things the poor man was so over-joyed that upon all occasions he would cry out All this is mine if thou beest able to prove thy title to heaven go round about the Heavenly Sion tell the Towers consider the Palaces count upon the several Beatitudes the innumerable sorts
of good things there treasured up and say to thy self shall all this be mine having this hope rejoyce in it walk in the comfort of it thou doest too unworthily undervalue thine own happiness if thou dost not live 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)
Aquam fluentem in cloacam deducas in hortum to take off our affections from things temporal and place them upon things eternal which only are worthy of them and suitable to them but to instance in some particular affections 1. Wee should look to them in our desires while others say who will shew us any good and have their desires eagerly carryed out after worldly objects the desire of our souls should be after heaven and things eternal There is no good Christian but goeth thus far though he may in some things come short of what he should be and what he should do and be many times taken off from his duty yet his desire is toward God and heaven A Merchant may for a time sojourn in a forreign Country to negotiate his affairs but his desire is after his own home and no sooner hath he dispatched his occasions but he hastens to his own Country the Needle in the Compass may be jogged another way yet it maketh toward the North and is in continual motion and trepidation till it comes to its proper posture A River may be turned from its course by a strong hand yet will be bending towards its own channel and never leaveth winding and turning till it worketh it self thither again in like manner a Believer by the importunity of temptation and the prevalency of corruption may be unsettled for a time and taken off from God and heaven yet still the frame and bent of his heart the desire of his soul is toward God and heavenly things neither should we content our selves with languid desires but strive to scrue them up to the highest pitch so as to pant after them as the imbosked Hart doth after the water-brooks to long for them as the parched ground gapeth after the rain 2. Look to them by hope we may say of hope as the Apostle of faith that it is the evidence of things not seen for so the same Apostle elsewhere if we hope for things we see not (o) Rom. 8. 25 r it is the property of hope as well as faith to make things not seen as visible and things future as present to the soul Gilead is mine and Manasseh is mine Ephraim also is the strength of my head (p) Psal 60. 7. and before I will divide Sechem and mete out the valley of Succoth Probably all these places were not yet in David's possession but God had spoken in his holiness as before had promised them therefore David looked upon them as already his in like manner heavenly things though removed from sense are present to faith and hope and we should by the improvement of these graces antidate our future happiness soar up before-hand into Heaven solacing our selves in those rivers of pleasure rejoycing in the hope of the glory of God and having this hope should purifie our selves trampling under our feet the Moon of these temporal things and live answerable to our hopes and expectations 3. Look to them by love Let no man say saith Austin what Ladders or Engines shall I climb up to Heaven by thou ascendest by love standing on Earth thou art in Heaven if thy love be placed upon God and Heaven It is reported of Andrew the Apostle that being taxed by some of the Heathens that he did not love their gods he replied Let me see whether your gods can make such a Heaven and such an Earth and do as much for me as God hath done when any of these temporal things begin to steal away our love we should consider whether they do or can so much deserve our love as heavenly things if not we should reserve our love for the things that are most worthy of it we should gather up those scattered pieces of love dispersed amongst so many several things and place all upon Heaven and Heavenly things 4. Look to them by delighting and rejoycing in them while others have their delight fixed upon things temporal as the covetous man upon the muck of the world as if the Curse of the Serpent were entailed upon him to eat the dust of the earth all the daies of his life the voluptuary upon sensual pleasures as if he were placed on the earth like the Leviathan in the Sea only to take his sport and pastime in it the ambitious man upon preferments delighting to see other q Amando ascendis stans in terris es in coelis si Deum diligis mens sheaves bend to his sheaf as it was in Joseph's dream let our delights be fixed upon the unseen things laid up in Heaven let us with joy draw water out of the wells of salvation and with Israel sing this song Spring up oh Well sing ye unto it (r) Num. 21. 17. 4. We should look to them in our endeavours Macedonius the Hermite retiring into the wilderness that he might with more freedom enjoy God and have his conversation in Heaven Upon a time there came a young Gallant into the wilderness to hunt wilde beasts and seeing the Hermite he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt saith the Gentleman and so do I saith the Hermite I hunt after my God Most men hunt after other things the profits and preferments of the world and many times are with Nimrod mighty Hunters Hunters usually do not keep the road but ride over hedge and ditch many time through Corn-fields any way their game leads them so it is with worldly men they care not what hedges they break thorow what gaps they make in Gods Law and their own conscience what wrong they do to others so as they may advance their own designs Again Hunters stick at no pains sometimes ride both themselves and horses out of breath sometimes run till they can run no longer with the like eagerness and industry do worldly men pursue these things and with the like and far greater eagerness should we hunt after God and Heaven we should think no pains too much no labour too great so as we might attain to the end of our desires the salvation of our souls this is that which is so often called for in Scripture Seek first the Kingdom of Heaven (s) Mat. 6. 33. the word signifies to seek as a man that bath lost a treasure who seeketh diligently till he find it Strive to enter in at the strait gate (t) Luk. 13. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Strive as wrestlers do for mastery or as a man striveth for life when the pangs of death are upon him Work out your Salvation (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 12. it signifieth to Work accurately and with the greatest study and care Give all diligence to make your calling and election sure (w) 2. Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to study and beat the brains about a thing Labour not
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
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
frieze and contract me let all these and whatsoever can come more happen to me so as I may be freed from Hell and may enjoy my Saviour in eternal blessedness And 2. There is as little reason on the other hand why we should envy the prosperity of ungodly men Suppose saith Chrysostome that a man one night should have a pleasant Dream that for the time might much delight him and for the pleasure of such a dream should be tormented a thousand years together with exquisite torments would any man desire to have such a dream upon such conditions All the contentments of this life are not so much to eternity as a dream is to a thousand years and little is that mans condition to be envied who for these short pleasures of sin must endure an eternity of torment In the time of the wars in Germany the Army being upon special service order was given that none should upon pain of death go a forraging one souldier notwithstanding this strict Command went abroad and amongst other things stole some grapes and brought them with him being deprehended he was adjudged to present death as he went to execution he fell to eating his Grapes the Commander asked Sirrah can you feed so heartily when you are to dye presently the poor souldier replied Sir must I pay so dear for them as the loss of my life and do you grudge that I should eat them do wicked men purchase their present pleasures at so dear a rate as eternal torments and do we envy their enjoyment of them so short a time Would any envy a man going to Execution because he saw him going up the Ladder in a Scarlet Coat or a Velvet suit What though wicked men be cloathed in Scarlet and fare Deliciously every day this is all they are ever like to have There is scarce a more terrible Text in the whole Book of God than that of Christ concerning the Pharisees Verily I say unto you they have their reward (s) Mat. 6. 2. Luk. 6. 24. and that parallel Text Woe to you that are rich for you have received your consolation Gregory being advanced to places of great preferment professed that there was no Scripture went so near his heart and struck such a trembling into his spirit as that speech of Abraham to Dives Son remember that thou in thy life-time receivedst thy good things (t) Luk. 16. 25. they who have their Heaven here are in great danger to miss it hereafter It is Gods usual way saith Jerom to remove from delights to delights (u) A deliciis ad delicias to bestow two Heavens one here another afterward Oh how much more worthy of our pity than envy is that mans condition who hath all his happiness confin'd to the narrow compass of this life but his misery extended to the uttermost bounds of an everlasting duration CHAP. X. An Exhortation to Restrain from Sin and Redeem Time 3. BUT that which I would chiefly insist upon is a Use of Exhortation and there are seveâ—al things to which we are to be exhorted from this Truth As 1. This should and being seriously considered might be a most powerful restraint from sin there is a two-fold eternity one of happiness the other of misery in regard of both these the malignant destructive nature of sin appeareth First It depriveth of eternal happiness there is never a sin thou committest never an oath thou swearest never a lye thou tellest but thou runnest a desperate hazard of losing God thy soul everlasting happiness and whatsoever may be dear and precious and not onely a desperate Hazard but without repentance an unavoidable Necessity so as thou canst have no hope of ever seeing the Lord in the Land of the living of ever tasting how good the Lord is or having any portion in those good things which God hath provided for his people and is it not a prodigious madness to lose all this for a base lust As the Drunkard doth for a pot of drink the Covetous man for a little thick clay the Swearer for just nothing for a sin in which there is neither profit pleasure ease nor any thing that might give any satisfaction to the mind Perhaps some may think If this be all they may do well enough (a) Regnare nolo sufficit mihi salvum esse As some St. Austin bringeth in speaking though I miss of Heaven I may do well enough in a lower condition wicked men now live without God and Christ in the world and think themselves well enough without them and therefore may think it no great misery not to be admitted into their presence they care not now for the company of Godly men but avoid it all they can and so will think it no great matter to be hereafter excluded their society But such should do well to consider that the time is coming when Heaven and Hell shall divide the world as there are but two sorts of men in the world Goats and Sheep Chaff and Wheat Righteous and Wicked so there are but two places remaining for them the Wheat to be gathered into Gods Garner and the Chaff to be burnt with unquenchable fire the Sheep to stand at Christs right hand with a come ye blessed c. the Goats at his left hand with a go ye cursed c. Besides these there is no other place no other condition remaining for men after this life if thou losest Heaven Hell must be thy portion And this shews further the devilish nature of sin it doth not only deprive of Heaven but without repentance unavoidably throws the Soul into the jaws of Eternal Condemnation Some say a man and a Crocodile seldome or never meet but it is the death of one It is certain sin and the soul never meet but one dyeth either sin must dye now or the soul dye eternally if repentance that Spirit of burning doth not burn our sins Hell fire will burn our Souls If then thou makest no great matter of losing Heaven and being excluded the Presence of God think with thy self whether thou beest able to lye for ever under the Arrests of Gods Wrath and to dwell with everlasting burnings Perhaps thou art hardly able to bear those temporal afflictions now lying upon thee and if thou hast run with the foot-men and they have wearied thee how wilt thou be able to contend with Horses If thou beest wearied out in this Land of peace how wilt thou do in the swellings of Jordan where all the waves of God shall pass over thee where thou shalt be like a Beacon on a hill or an Ensign upon the mountain exposed to all the Storms and Tempests of Gods Wrath When therefore thou findest thy self tempted to any sin and thy heart ready to close with the temptation pause a while and propound to thy self this unanswerable Dilemma If I yield to this temptation and commit this sin either I shall repent or not repent of it If I do
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
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
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
(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
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
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
of rejoycing to them 3. They shall have no pity from the Devils and their fellow-damned Companions but on the contrary those who now tempt and draw them to sin will then insult in their torments They shall be an abhorring to all flesh (s) Isa 66. 24. 4. They shall not so much as pity themselves the Scripture speaketh of weeping wailing and gnashing of teeth heavy chear saith Latimer where weeping and wailing is served-up for the first course and gnashing of teeth cometh in for the second but thus it will bee in Hell as they shall weep and wail for their misery so they shall gnash their teeth at their own folly and shall be filled with such a hellish rage against themselves that they will never cease to vex and torment themselves CHAP. VIII Of Lamentation for those at ease and careless of Eternity from three several Aggravations with Expostulations 1. THe Doctrinal part being handled the Application follows which I mainly intend Socrates is said to bring down Philosophy from Heaven because he first reduced it unto practice and certainly that preaching is best which cometh nearest to the end of preaching which is to excite men to a practical improvement of divine Truths and I know no one truth more capable of a more close Application than this of Eternity That therefore I now come to 1. Hence have we ground I know not whether of reprehension or lamentation or whether of lamentation or astonishment If this be a certain truth that there is an eternal condition of every man after this life that every man must after a short time enter upon an eternity either of happiness or misery Then behold ye despisers and wonder and perish tremble ye men and women that are at ease in Sion who live as if you had no souls to look after as if there were neither a Heaven to be cared for nor a Hell to be feared nor any being of man after this life yea all ye that pass by behold and see and stand astonished at the desperate sottishness of the Sons of men when our Saviour told the woman of the water he gave of which whosoever drinketh shall never thirst she beggs Sir give me this water (a) John 4. when he speaks of the bread that comes down from Heaven and giveth life to the world the Jews cryed Lord evermore give us this bread (b) John 6. and truely it might be expected that when men hear of the eternity of happiness in Heaven they should be so affected with it that some as conscious of their former carelesness should with Ephraim smite upon the thigh and passionately bewail their neglect of so great Salvation that others with those Gospel-Converts should ask What shâ—ll we do that we mâ—ght inherit eternal life that others as full of Heavenly admiration should stand like the Cherubins with bowed faces as desiring to pry further into this mystery that others as Naaman when he was cured went away resolving to serve no other God but the God of Israel so they should take up peremptory resolutions to make it their great business to get interest in this happiness On the other side one would think that when men hear of the eternity of Hell-torments they should almost think and speak and inquire after nothing else but how they should flee from the wrath to come that they should run up and down from one Minister to another and from one Christian to another enquiring what they should do to escape the damnation of Hell all this might be expected But alas who hath believed our report or to whom is the arm of the Lord revealed Oh fools and slow of heart to believe what the Scripture hath spoken and what Ministers preach (c) Isidor Coelum negligimus terram non retinemus It was the complaint of one That eternal happiness in Heaven is every way unspeakably great and is freely offered to us and yet who spends so much as one hour in the meditation and pursuit of it Who is it that talketh of it to his Wife and Children and Family We can riot in the praises of our Native soil but are ashamed to speak of our heavenly Country our everlasting Home in the the things of this life our Understandings are quick enough to conceive them our hearts to embrace them our tongues to speak of them but in the things of Eternity how deep is our silence how low our speech How seldome our Meditations and as the same Authour addeth we forsake the eternal happiness in Heaven for earthly things which will soon forsake us and though this as barely considered in it self be so great a sottishness â—â— can never be enough 〈◊〉 yet it may be further aggravated from these following Considerations 1. If we consider how frequently and earnestly men are called upon to make provision for Eternity It was John Baptist's pathetical expostulation O Generation of Vipers who hath warned you to flee from the wrath to come (d) Mat. 3. 7. I would ask who hath not warned you which of Gods faithful Ministers or what Sermon almost is it in which they do not either directly or consequentially make this the great business they preach and press upon you and when they Preach they desire to do it in the most powerful and moving way they are able when they preach of Heaven and eternal happiness they strive to speak in a silken dialect cloathing their speech with the soft raiment of the most pleasing and winning Expressions so as the Pulpit seems to be another Mount Olivet full of delight and sweetness when they Preach the terrors of the Lord the damnation of Hell they strive if possible not to speak stone only as he said but thunder-bolts desiring that every sentence might fall like a clap of Thunder rending in pieces the adamantine hearts of men The Philosopher saith that men continually breath fire though it be not seen and when they preach of Hell they desire if possible to breath flames that they might thaw a frozen Generation and scare men out of their sins by throwing some flashes of Hell into their Consciences so as the Pulpit seems to be as another Sinai where there is nothing but fire and lightning and thunder When they go about to perswade men to flee from the Wrath to come and lay up treasure in Heaven they bring Line upon Line and Precept upon Precept studying what Arguments and Motives to use making choice of such as are most taking and prevailing with their hearts to Arguments they add intreaties beseeching men by the love of God and love to their own souls and whatsoever may be dear and precious to men that they would not neglect so great Salvation they leave no imaginable means unattempted become all to all men if they may by any means save some desiring nothing more than to see of the Travel of their souls when they see they cannot prevail that Israel is not gathered they go
away discouraged crying with the Prophet My leanness my leanness woe is me I can do no more good (e) Isa 24. 16. and are sometimes ready to resolve with the Prophet Jeremy I will Prophesie no more in the name of the Lord as fearing lest God hath sent them as he did the Prophet Isaiah to make the hearts of people fat and their ears heavy and shut their eyes lâ—st they should hear and see and understand and convert and be healed for alas whereunto may I liken the men of this Generation they are like unto Children crying one to another we have piped to you and ye have not danced we have mourned and ye have not wept Ministers may be then said to pipe when they sound the silver Trumpet of the Gospel publishing the glad tydings of peace and eternal Salvation then to mourn when they are constrained to ring in mens ears the doleful knell of their everlasting misery but people generally are as little affected either with the one or the other as if they were but meer fantasies as if Heaven were but an Idea like Plato's Agathopolis or Mahomet's Paradise or Moores Utopâ—a as if Hell were but a scare-crow set up to put an awe upon more credulous spirits Ministers out of their several Pulpits cry out Eternity Eternity Eternity and yet cannot prevail with men to take the least care about their eternal condition How many be there who have lived thirty or forty years under the powerful preaching of the word and have heard many hundred Sermons the main drift of which hath been to exhort them to this one thing necessary and yet it is to be feared the time is yet to come with a great many that ever they spent one serious hour in making provision for their everlasting estate like those They come and sit and hear the Word and seem to be affected with it as if they heard some pleasant song (f) Ezâ—k 33. 31. but they do it not they are no more prevailed upon as to any serious care and endeavour after things eternal than the very stones they stand on When Bede was old and blind yet he would take all occasions to preach the unhappy boy that led him on a time led him amongst a company of Stones telling him there were a company of men assembled and he preached to them and indeed as good preach to stones as to stony-hearts there is almost as much hope to prevail upon hard stones as upon heard hearts it was a strange expression Bonaventure used upon that promise of God I will take away the heart of stone and give you a heart of flesh Lord saith he I will none of this promise none of this heart of flesh let me have my heart of stone still I read the Altar at Bethel clave asunder at the words of the Prophet when Jeroboams heart continued heard the stones rent in pieces at the death of Christ when the hard-hearted Jewes were not affected let me rather have a heart of stone than such a heart of flesh and indeed it is true in his sense no stone so hard and unmalleable as the stupid heart of man and that is the reason of those frequent Apostrophes in Scripture whereby God turning from a stubborn people applyeth his speech to the sensless creatures Hear O heavens and give ear O earth Hear O mountains the Lords controversie and ye strong foundations of the earth (g) Isa 1. 12. Micah 6. 2. implying that as soon may the heavens and earth hear as soon may the mountains and foundations of the earth tremble as a stupid sottish people whom it most concerneth And that men that are so often and earnestly called upon should be so little affected and wrought upon this is a lamentation and shall be for a lamentation this is one aggravation of that stupidity which is in men 2. If we consider how soon men may enter upon their eternal condition though at present we be in health and strength yet our strength is not the strength of stones nor our flesh of brass we are frail mortal creatures our foundation is in the dust our life is in our hand our breath in our nostrils we carry about in our bodies the matter of a thousand deaths and may dye saith Calvin a thousand several wayes each several hour as many senses as many members nay as many pores as there are in the body so many windows for death to enter in at Death needs not spend all its arrows upon us a Worm a Gnat a Flye a Hair a Stâ—ne of a Raisin a Kernel of a Grape the fall of a Horse the stumbling of a Foot the prick of a Pin the pairing of a Nail the cutting of a Corn all these have been to others and any one of them may be to us the means of our death within â—he space of a few dayes nay of a few hours we may be well and sicken and dye and forthwith enter upon our eternal estate Death being the Door of Eternity forthwith transmitting us to an eternity either of joy or torment and truly one would think that this consideration should prevail with men to make some timely provision for their future estate Cato had many times moved in the Senate that Carthage which had been so offensive to them might be destroyed but could not prevail being still opposed by Scipio On a time he brought a Fig with him into the Senate telling them that that Fig Was three dayes before growing in Carthage and that for ought thâ—y knew an Army from Carthage in as short a time might arive at their Gates upon which the Senate considering the suddenness of the danger they might be in gave order for the demolishing of it Though we seem at present to be fresh and flourishing like fruit growing in a fruitful ground yet we do not know but in a short time perhaps within the space of three dayes we may be cropt off by death and transmitted into another world and therefore should be so wise as to make provision for our future estate both by dying to sin which otherwise will be the death of our souls and by the Use of all other means conducing thereunto but that notwithstanding this great uncertainty men should live as if they were â—o live alwayes should put off the thoughts of death as if they shâ—uld never dye should content themselves to live in that condition in which they dare not dye or in which if they should dye they should be eternally miserable this argues as great a folly and stupidity as the nature of man is capable of Thou wouldest be troubled if thou certainly knewest thou wert to live but one month longer and art thou not affected when perhaps thou shalt not out-live one day (h) Fleres si scires unum tua tempora mensem Rides cum non sit forsitan una dies Eliphaz speaking of a Vision he had saith A thing was secretly brought me and mine ear