Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 8

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 8

p. 12512 PET. 3.8.

But (Beloved) be not ignorant of this one thing, That one day is with the Lord as a thouſand yeeres, and a thouſand yeeres as one day.

THat Atheiſticall Dotage of the worlds eternitie being ſufficiently refuted, our Apoſtle proceeds to ſatisfie and remove a ſcruple, which might ariſe in ſome better perſwaded Conſcience. If the Maker of this world hath determined an end unto it, Why is it ſo long deferred? Why are the p. 1252wicked allowed ſo large a ſpace of time, to dominere over the Righteous? It is anſwered, Though this ſpace ſeeme long to them, that Meaſure the Length of Time by the ſharpeneſſe of their Affliction, as Minutes ſeeme Houres, and Daies Moneths, to the Miſerable: Yet it is not ſo with God, to Whom all things are preſent; Who hath neither beginning nor ending, but is the beginning and end of all things. If wee bee ſicke, and the Phyſitian promiſe to viſite us to morrow with his beſt reliefe; With what a tedious longing doe wee expect his preſence? When wee have a long journey to goe, With what weary Paces doe we meaſure the way; peecing every ſtep with a Furlong, and extending every Furlong to a Mile? Our imagination makes every Day of our ſorrow appeare like Ioſuah's Day, when the Sunne ſtood ſtill in Gibeon. The Summer of our delight is too ſhort; but O the Winter of our Affliction goes ſlowly off. Wee cannot conſider Time, otherwiſe than by numbring of Daies and Yeares: to Day, we ſpeake of yeſterday, and to morrow: all theſe are as one moment to God. The firſt man that ever was, and the laſt man that ever ſhall bee, is now as preſent to God, as our living ſelves. Hee that ſtands upon the banke of a River, ſees onelyonly the paſſing ſtreame: but another upon an high Tower, ſees the water paſt and comming, as eaſily as the preſent. Time lyes aſloape before God, and with one glance of his Eye, Hee beholds all parts of it.

Could we but comprehend what eternity is, this myſtery would be plaine unto us. This life is preſerved by feeding, digeſting, ſleeping, excerciſe: all which require the expence of time. Eternall life thinks of theſe temporary paſſages, as of a very dreame. The dead body of a man lies buried in the Earth, moulders to duſt, and knoweth nothing: yet when hee riſeth at the laſt Day, hee will thinke he hath ſcarce ſlept an houre. Had hee lived all this while upon the Earth, and ſeene the Generations of men ſucceeding one another, the innumerable multitudes riſing and falling in this ſpace; hee would have judged it a great while. To our eternall Creator, all things are preſent; One day is as a thouſand yeares, and a thouſand yeares as one day. For Method, in ſtead of a curious diſtribution, I will orderly raiſe ſuch concluſions and obſervations, as are willingly colligible from the Text.

1. Beloved. This Evidence of his Love is uſed as a Preparation to his Leſſon. No Doubt, Saint Peter wiſhed the Converſion of thoſe Unbeleevers, who contradicted his holy Doctrine: But theſe better informed Soules, under his Charge, were farre more deare unto him; to whom hee was tied in an higher Bond than that of Nature, even the Grace of Ieſus Christ: theſe hee calleth his Beloved. You cannot eſteeme it a Point forced, or altogether begged at the Doore of my Text, if I touch a little upon that Queſtion, concerning the Degrees of Charity: For as wee are bound to love all men, ſo (with our Apoſtle) a greater Meaſure of Love is due to ſome men. Charity lookes to the preſervation of three things; Piety to God, Purity in our ſelves, Equity to others. There be different Degrees, but ſtill it is the ſame Charity. God muſt bee loved above all, Thy ſelfe next, and then thy Neighbour: and him As thy ſelfe. Luk. 10.27. Ioh. 1.14.Luke 10:27John 1:14As ſometimes imports a Likeneſſe, not a Truth: in the Pſalme, Righteouſneſſe is as the wings of a Dove. Sometimes a Truth rather than a Likeneſſe: Wee ſaw his Glory, as the Glory of the onelyonly Begotten of the Father. Sometimes both: God manifested his Love to us, as to Children. Etſi non idem modus diligendi, tamen idem affectus diligentis. August.The Objects of Charity have their Degrees: Diligibile quod ſupra est, Deus: quod intra est, anima propria: quod juxta est, anima proximi: quod infra est, corpora nostra & aliena. A man is to love himſelfe Priore Charitate, majore Charitate, both with the former and greater Charity: but it muſt be underſtood In bonds ejuſdem ordinis, in good things of the ſame ranke: for otherwiſe, he muſt love his Brothers ſoule before his owne body. And that ſame, Thy Neighbour a… p. 1253thy ſelfe, is a ſicut of quality, not of equality. Friends have their due places in Charity, and their love is often great, as was Davids and Ionathans. Yet is it not allowable in Love, one Friend to die for another. If in a ſhipwracke, one having a planke, gives it away to his Friend, and periſheth himſelfe, hee is guilty of ſelfe-homicide. No man muſt let the Tenant out of the Tenement, till God the Landlord call for it. This is not to love another ſicut teipſum, as thy ſelfe: but Plus quàm teipſum, more than thy ſelfe: yet to ſave a ſoule, Love bids us venture a Body.

If a man curſe his father or mother, hee was to ſuffer death for it; not ſo for curſing another: therefore we are not bound to love all alike. A man is to love his Wife more than his Childe: he is tied to his Childe with a naturall Bond, to his Wife with a ſacramentall Bond. Howſoever the Romiſts diſgrace Wedlocke, yet we appeale from them as not competent Iudges. Men ought to love their Children above their Parents; according to that of Paul; Parents lay up for their Children, not Children for their Parents. Greater Reverence belongs to Parents, greater Love to Wife and Children. As Elkanah ſaid to Annah, 1 Sam. 1.8.1 Sam 1:8Am not I better to thee than ten Sonnes? Wee muſt love the tree better than the fruit: the Wife is the deareſt. A man ſhall leave his Father and Mother, Gen. 2.24.Gen 2:24and cleave to his Wife: and they ſhall bee one fleſh. Therefore is the Wife put in the higheſt Gradation, by Moſes: If any ſhall tempt thee to Idolatry, bee it Neighbour, Kinſman, Brother, Father, or Vxor ipſa in ſinu, thy Wife in thy Boſome; the neereſt to thine Heart, thou ſhalt not conſent. The neerer the jarre or breach of Love, the more grievous: Betwixt Neighbour and Neighbour, bad: betwixt Brother and Brother, worſe: betwixt Man and Wife, worſt of all.

Among all theſe Degrees of Love, that of the good Paſtor to his Flocke hath not the loweſt place: Thoſe Children cannot but bee deare unto us, of whom we have been the Inſtrumentall and Miniſteriall Fathers,Gal. 4.19.Gal 4:19 to beget them to Chriſt, of the immortall Seed: they are our Beloved. Infants cannot helpe themſelves, therefore God hath lent them Aliorum brachia & ora, Matth. 19.13.Matt 19:13the Feet of others, and the Armes of others, to bring them to the holy Sacrament; the Tongues of others to covenant for them, wherein they make their Proxey-Vowes: and it were unjuſt in us to deny them thoſe helpes of Charity. Some deeds of Love are Actus Innocentiae, to do no harme: others, Actus Beneficentiae, Iob 31.29, 32.Job 31:29Job 31:32to doe good. Iob was ſo farre from rejoycing at the destruction of his hater, that he did o…en his Doore to the Stranger. Saint Paul ſaith that Love is the fulfilling of the law. Rom. 13.8.Rom 13:8Firſt, becauſe without this, the Love of God may be diſſembled, and falſly profeſſed. Next, becauſe by this, our love to God is expreſſed, and our obedience to the Law manifeſted. We are not commanded to love every thing in every man, no more than our Apoſtle did love their infidelity, to whoſe ſoules hee wiſhed felicity. I am bound to love anothers Carnem non carnalitatem, corpus non corruptionem. Be Pagans no neighbours to us? yes, Proximus omnis homo. Even Beaſts, though they be not Proximi, are yet Proximorum; and within the compaſſe of our charity. There is Bonum cui, the perſon to whom wee wiſh well: and Bonum quo, wherein we wiſh them good. May we have charity to the d…mned in Hell? No, there may not bee ſo much as ſorrow for them, but rather joy in the Iuſtice of God. They are creatures of God naturally, but they are not ſo morally. No charity comes out of Hell, therefore no charity muſt deſcend into Hell. But the Divels doe us ſome good; for while they aſſault us with temptations, and afflict us with croſſes, they in effect helpe us to crownes? Yea, but this is not ex intentione Daemonum, ſed ex providentia Divina: Thus Iuvat vel ab hoſte doceri; yet ſtill no thankes to Satan, no charity to that enemy.

To conclude this point; Charity is Novum mandatum, Totum mandati, and Gratia praeſtantiſsima; the propriety of Chriſtians. There is Amor among beaſts, Dilectio among men, Charitas among Chriſtians: that is their peculiar. All p. 1254other Vertues may offend in the Exceſſe: a man may be overjuſt, overwiſe, too humble,1 Ioh. 4.18.1 John 4:18 too patient; but hee can never be too charitable. No mans Charity i… perfect upon Earth, becauſe it may bee encreaſed: but that which is perfect admits of no Augmentation. He that feareth, is not made perfect in Love. Some have affirmed, that Charity was more perfect in Paul, than in Adam ante Lapſ…, before his Fall: It might be ſo Ratione durationis, non ratione vera perfectionis. As Demosthenes ſaid of Pronuntiation or Elocution, that it was all the Points of Rhetoricke:Rom. 13.10.Rom 13:10 ſo Charity is all the parts of of Religion. Faith and Hope doe our ſelves good, Charity ſpreads to others. Faith and Hope, like the Shippe, bring the Paſſenger to Heaven, but then goe no farther: Charity dwels with Him for ever. It hath a glorious Reward: yet the Reward may be Cauſa ex…itans … finalis. Amor deus est, Love was a god, among the Heathen: Deus amor est, God is Love, ſaith the Chriſtian.

If Charity be a Lampe in common perſons, it muſt bee a bright Starre in the breaſt of Divines. Such a Iewell was in the heart of Paul, more precious than all the Stones in the Breaſtplate of Aaron; that he wiſhed to be anath…matized for his Brethren. …xod. 33.20. Phil. 3.18. Chryſost. Hom. 2. de laudibus Pauli. Ioh. 21.15.Phil 3:18John 21:15Acerbius tulit illos non ſalvari, quàm ſeipſum perire: ſure they were his Beloved. Hee wept for the Enemies of Christs Croſſe: Nullus ſic ſua deſtevit peccata, ſicut Paulus aliena. For this Love, Chriſt pepared our Apoſtle, by his threefold Queſtion; Loveſt thou mee? If thou doeſt, Feed my Sheepe. Doth not the ſame God invert that ſpeech now to the People: Love you mee? If you doe, Feed my Shepheards? The Sheepe are well provided for Spirituals, but the Shepheards are diſcouraged for the want of Temporals. In Love to you, wee weare out our Daies, and weary out our Lives: cannot you, in Love to us, miniſter of your ſuperfluities? You give your ſervants meat, that they may doe your worke: and ſhall your Miniſter bee out of heart, through defect of maintenance? The Rabbins have a traditionall conceit, that Abel or Seth, or ſome of thoſe holy Patriarchs, burning their ſacrifices on the Ground, did melt the Gold and Silver that was in the ſuperficiall Veines of the Earth: which they perceiving to bee uſefull or commerce, did ſo imploy it: As therefore it was found out in the ſervice of God, to the ſervice of God let it returne? Let your painfull diligence, and pour thankfull beneficence, bee reall arguments, and mutuall teſtimonies of our Love to each other, that wee may all bee bleſſed with the Love and favour of IESVS CHRIST.

Be not ignorant of this one thing] Here is an Antitheſis, in reſpect of thoſe Unbeleevers mentioned Verſ. 5. They are willingly ignorant of this; but Be not you ſo. He that hath taſted and digeſted the ſweet juyce of knowledge, would be ignorant of nothing. But it is dangerous to be ignorant of that, whereof the knowledge is neceſſary. An Impoſtume bred ſecretly and inſenſibly in the body, is as perilous as an outward Ulcer, ſeene and medicined. The Day goes away nevertheleſſe ſpeedily, becauſe a blinde man does not ſee the Sunne. Hee that travels ſecurely without miſtruſt of Theeves, may yet fall into their clutches. Ignorance of our danger is ſo farre from ſaving us, that it expoſeth us unprepared to ruine.

Of this one thing] What ſo eſpecially a thing is that? That one day with the Lord is as a thouſand yeares. Why, Is there ſuch an abſolute Neceſſity of this Knowledge? May not a man be ignorant of that, and yet bee ſaved? No, for it is a familiar expreſſion of the Eternity of God: and he that is ignorant of the Nature of God, is out of the Way to ſalvation. Indeed his Majeſty is ſo great, that no man can behold it,Eſai. 6.2. Rom. 9.3.Isa 6:2Rom 9:3 and live: the very Angels cover their faces, when his Glory paſſeth by. Naturall we are prone to faſhion God to ſome forme of our owne: and according to our conception of ſome glorious Creature or admirable Light, or what other Image beſt pleaſeth our fancy; ſuch wee imagine Him: for we are all borne Idolaters. Theſe groſſe Conceits muſt be ſuppreſſed; and p. 1255with Iacob, wee muſt bury all our ſtrange gods under the Oake of Shechem, before we ſet up Gods Altar at Bethel. Let us baniſh all mentall repreſentations, as incorporeall Images, and conceive of Him ſimply, purely, ſpiritually; as of an infinite, omnipotent, and eternall Being; without Forme, without Matter, without Compoſition, without all Limit of Thoughts. Whoſe Wiſedome is his Iuſtice, whoſe Iuſtice is his Power, whoſe Power is his Mercy: whoſe Wiſedome, Iuſtice, Power, Mercy, is Himſelfe. Adorare poſſumus, comprehendere non poſſumus. Hee is Good without Quality, Great without Quantity, Everlaſting without Time, Preſent every where without Place, Containing all things without Extent, and Ordering all things without Trouble. We muſt thinke of Him, as One not to be thought of: at which height let us ſtay, and bee content to wonder in ſilence: otherwiſe we ſhall loſe our ſelves in his Infiniteneſſe. Howſoever, though we cannot conceive of Him as He is, let us never conceive of Him as He is not. It is obſervable, that when God did reveale his Glory to men, He did firſt exanimate them. So Daniel was enervated, Iohn fell downe as dead, Dan. 10.8. Rev. 1.17. Matth. 17.6. 1 King. 19.13.Dan 10:8Rev 1:17Matt 17:61 Kgs 19:13the Apoſtles were caſt into an Extaſie. In that terrible Demonſtration of the divine Power, Elijah wrapped his ſince in his mantle, and ſtood in the entring in of the Cave: his obedience drew him forth to the mouth of the Cave, his feare ſtill hides his head. Had there not been much courage in the Prophets Faith, he had not ſtood out theſe affrightments, the forerunners of that awfull Preſence, though with his face covered. The very Angels doe no leſſe, before that all-glorious Majeſty, than vaile themſelves with their wings. Far be it from us once to thinke of that infinite and omnipotent Deity without an humble Awfulneſſe. Paul was ſo tranſported with his Rapture,2 Cor. 12.2.2 Cor 12:2 that he could not tell whither his body about him or not. Hee had once ſaid, Quod facio, nolo; I doe what I would not: but now, Quod facio, neſcio; I doe what I know not.

Be not ignorant of this one thing] This bindes us all to an holy Diligence, whereby we may fill our hearts with the knowledge of God. Scientia est Deum noſcere, Lactan.virtus colere: In Illo Sapientia, in hoc Iustitia. Gen. 2.17.Gen 2:17There was in Paradiſe a Tree of Knowledge of good and evill, of which our firſt Parents were forbidden to eat. Either Sacramentally; becauſe by it, they might know how good it was to obey, to diſobey how evill: Or Experimentally, becauſe the Event ſo fell out: as they were called The waters of Strife, becauſe there was ſtrife about them. Let us ſtudy to know good, the knowledge of evill will come faſt enough. Let not the wiſe man glory in his wiſedome, nor the mighty in his ſtrength, nor the rich in his wealth: But let him that glorieth, glory in this, that hee knoweth mee, Ier. 9.24.Jer 9:24ſaith the Lord. Why, the wicked know Him, the Divels know Him; they beleeve and tremble; they have a kinde of beleefe, therefore they have knowledg. But the knowledge that ſaves us, is more than a bare apprehenſion of God: It knowes his Power, and therefore feares Him: knowes his Iuſtice, and therefore ſerves Him; knowes his Mercy, and therefore truſts Him: knowes his Goodneſſe, and therefore loves Him. I doe not meane a comprehenſive knowledge of Gods Infiniteneſſe; for ſo Hee onelyonly knowes Himſelfe: and when with that Philoſopher, we have taken a ſeven nights time to conſider of it, we may aske a fortnight more; and at the fortnights end, a monethmonth; and bee at our wits end, at the worlds end, before wee can make a ſatisfying anſwere; otherwiſe than his was, That the longer he thought of it, the more difficult he found it.

But knowledge to the Chriſtian, is like his ſoule to his body; a kinde of all in all. As it quickens, it is Anima: as it reſolves, it is Voluntas: as it thinkes, it is Animui: as it knowes, it is Intellectus: as it deliberates, it is Mens: as it remembers, it is Memoria: as it judgeth, it is Ratio: as it deſires, it is Affectus: as it breathes, it is Spiritus: as it feeles, it is Senſus. So knowledge concurres to every grace: They that know thy Name will truſt in thee; ſo it is Faith. Know the Lord, and tremble before Him; ſo it is Feare. Pſalm. 9.10.Ps 9:10Abraham knew God and called p. 1256himſelfe Dust and Aſhes; Epheſ. 4.21. Matth. 25. Pſalm. 2.11. 1 Cor. 22. Ioh. 17.3.Eph 4:21Matt 25Ps 2:11John 17:3ſo it is Humility. They that know Chriſt, will become New Creatures: ſo it is Sanctity. The Faithfull know Chriſt, and releeve his poore Members; ſo it is Charity. Be wiſe, Know the Lord, and Serve Him; ſo it is all Piety. I have determined to know nothing among you, but Christ crucified; ſo it is all Christianity. Let us know the onelyonly true God, and Ieſus Christ whom He hath ſent; and ſo it is Eternall Life. As Feeling is inſeparable to all the Organs of Senſe: the Eye ſees and feeles, the Eare heares and feeles, the Palate taſts and feeles, the Noſtrils ſmels and feeles: So Knowledge is involved in every Grace: Faith knowes, and beleeves: Charity knowes, and loves: Patience knowes, and ſuffers: Temperance knowes, and abſtaines: Humility knowes, and ſtoopes: Repentance knowes, and mournes: Obedience knowes, and does: Confidence knowes, and rejoyces: Hope knowes, and expects: Compaſſion knowes, and pities: Thankfulneſſe knowes, and praiſeth the bleſſed Name of God. As there is a power of Water in every thing that growes: It is fatneſſe in the Olive, ſweetneſſe in the Figge, chearefull Wine in the Grape, ſtrength in the Oke, tallneſſe in the Cedar, redneſſe in the Roſe, whiteneſſe in the Lilie: So Knowledge is in the hand Obedience, in the knee Humility, in the eye Compaſſion, in the mouth Benediction, in the head Underſtanding, in the heart Charity, in the whole body and ſoule Piety. How miſerably are they deceived, that thinke they can finde the way to Heaven blindefold; as if Holineſſe were the Daughter of Ignorance? Alas, it will bee more poſſible for them, and more eaſie, unto them, to weigh the Fire, or to meaſure the Winde, or call againe the Day which is paſt, or recover the Verdure of the withered Graſſe, than to get Salvation without Knowledge. If there bee ſuch an anſwer to ſuch as have knowne Chriſt, and ſo knowne Him, as to have prophecied in his Name, as a Neſcio vos; How will He powre out his Indignation among the Heathen, Matth. 7.23.Matt 7:23that know not his Name; and in flaming Fire take Vengeance on thoſe that know not God? But let us know Him, that wee may love Him;2 Theſ. 1.8.2 Thess 1:8 and love Him, that Hee may both know and love us in Ieſus Christ,

Be not ignorant of this one thing that one Day &c. Our Apoſtle, here, bends his full Artillery againſt the Deſpiſers of the Deity: They are not onelyonly ignorant, but wilfully ignorant: and ſo farre from knowing God aright, that they will not confeſſe Him at all. Light it ſelfe is ſo dim, that they cannot ſee it: and themſelves are ſo farre from themſelves, that they cannot diſcerne themſelves, God is Light, ſo ſaith the Truth: and their ſoules are themſelves, ſo ſaith their Philoſophy. They and their ſoules are Strangers: as hee complained of his ſullen Neighbour;Martial. Epigram. In urbe tota, Nemo tam propè, tam proculque nobis. Or like inceſtuous Myrrha, who could not enjoy her father as ſhe would, becauſe hee was her father; Nunc quia tam meus est, non eſt meus, ipſaque damn… Est mihi proximitas. Like our paire of eyes, which eaſily ſee all forraine Objects, never ſee one another. O Wonder! That this great Light from Heaven, able to diſpell all the powers of Darkneſſe, ſhould not make the ſcales of malicious ignorance to fall from their eyes. Now their quickeſt Senſe is too ſlow to deſcry, one day their ſloweſt will bee quicke enough to feele that there is a God. Doe they live, without a ſoule? Can their Temperature conſiſting Ex quatuor mortuis, the foure elements, ſubſiſt of it ſelfe one moment? Of dead, added to dead, no Life can ariſe: as of nothing, multiplied by nothing, will never ariſe ſomething: millions of Cyphers will not ſo much as raiſe one Unit. They muſt needs finde a capacity in themſelves, which diſtinctly, and in a moment, can preſent them with the Heavens moving, the Starres ſhining, the Fire mounting, the Aire peercing, the Sea ſwelling, the Earth reſting, Gemmes gliſtering, Varieties entertaining their thoughts. By their owne Rule, every body is ſo limited, that it cannot containe a thing bigger than it ſelfe. They are very little, and the World is exceeding great: How then can this Great be comprehended in that p. 1257little.: The Body cannot bee thus capacious, therefore it muſt bee a Soule. While they are living, there is a thing within them, that waxeth as the Body waineth; and is wiſeſt to preſcribe, when the Bones and Sinewes are weakeſt to execute. It may bee ere night, this Tennant departs, and then that earthy Bulke is no more able to grow, ſpeake, or moove, than a dull ſtone. Cannot this Soule within them, get ſo much credit of them, as to beleeve they have a Soule? The very naturall could feele with one hand, that he had another.

But ſay they, wee talke of GOD and a Soule, but they could never ſee either of both.Plaut. in Aſiner. The Poet brings in an old Strumpet jeering her ſpent Cuſtomer, with whom the World was at ſo low an Ebbe, that hee was driven to aske dayes of payment for his Pleaſure; with theſe words; Ocu…atae mihi ſunt manus, credunt quod vident: Women of our Trade have eyes in their hands; if your preſent bee ſo fine that they cannot ſee it, they thinke it ſo farre off, that they ſhall never have it. Our gallant infidells have ſo long ſucked the breath of their Courteſans, that they are come to Credunt quod vident too: Nothing will ſinke into their heads, that cannot bee ſeene with their eyes, or felt with their fingers. They cannot ſee a GOD, the Fountaine of all Natures, in ſo cleare a Glaſſe, as the Mirrour of all Creatures. Why ſhould not a worke ſo wonderfull proove an Author as skilfull? Wee are now in a Temple, and wee never can thinke, that an Infants witte, or a Childes hand did build it. Can wee behold a World ſo admirable, for the Capacity, Majeſty, Firmeneſſe, Vſe, Order and Motion of it: and not finde the Tract of Omnipotence in that firmeneſſe, of infiniteneſſe, in that capacity, of Glory in that Majeſty, of Goodneſſe in that Vſe, of Wiſedome in that Order, of Life in that Motion of it.

Were one of theſe politicke depoſe-Gods an ingenious Alchymiſt, and ſhould ſhew us one of his rareſt Magiſtrals or extractions: If wee ſhould judge it the diſtillation of ſome Peddlar Aqua-vitae man, would hee not t…xe us of an Ignoramus. And yet ſhall this man obſerve an Heaven, aboundant in variety of influence, managed by a conſort of Motions, thwarting and yet not diſturbing one another? Shall hee tread upon an E…rth, which yeeldes Bread to ſtrengthen him, Wine to comfort him, Gold to enrich him, Drugges to heale him, wonders to aſtoniſh him? Shall hee ſaile upon a Sea, which is an humour naturally ſpreading, and ſee it ſurging above the ſolid Earth, without ſuperinundation? And not acknowledge a GOD to bee the Maker and Moderator of this Heaven, the confirmer of this Earth, the controller of this Sea. The Earth, Water, Aire, are huge Elements: who over-awes them to give their Subſtance, Moiſture, and Breath; to the nouriſhing of little Plants and Hearbes? Is it not GOD? Who over-rules the fierce and ſturdy Beaſts, to yeeld their backes to ſerving, and their lives to feeding weake l…ttle Man? Is it not GOD? Could the greater bee ſo ſubdued to the leſſe, without an umpire of impeachable right, unmatchable power, unſearchable Wiſedome? The Prince hath a power over the land and life of his Subject; yet ſhould hee command the greater to ſerve the leſſe, how ill would they brooke it? Would Nobles willingly condeſcend to ſerve a Groome? Would they faſt to feede him, watch to guard him, die to ſave him? How then muſt wee admire that Almighty Power, which hath commanded the Heavens to ſerve us, the Sunne to give us light, the Earth to give us meat, the Creatures to obey us, the Angels to guard us, and his owne Son to dy for us? Who elſe could compell honor to bow to baſenes, learning to be taught by rudenes, power to be manicled by weake…ſe, p. 1258Millions to bee wonne by Twelve, and the World to bee caught by Fiſhermen? What Soule can revolve this wonderfull varietie, and bee ignorant of the Deitie?

I wonder whether theſe men beleeve, That they breathe in Summer, as well as in Winter: In Summer, they cannot ſee their owne breath: but as cold growes on, it begins to appeare. Gods Providence, and their owne Soules, are things of ſo ſubtill a Nature, that they cannot ſee them during the Summer of their pleaſures. But when the Winter of Iudgement comes, this will ſhew them a GOD in their juſt ſufferings; and in that Soule of theirs, which they would not beleeve they had, they ſhall feele an unſpeakeable torment. Then ſhall their pained ſenſe ſupply the want of their Faith; Where lies all this anguiſh? It cannot bee the Aking of a Head, nor the Gowt in a joynt, nor the Collicke in the Bowels; not a Hand or Legge, not a Backe or Breſt, that are thus vexed: But ſomething ſo much more ſenſible than a mortall body, as the paines bee greater than a mortall power can inflict. Their teeth have raged with paine; yet was it eaſe to this. They have laine under the Racke of the Winde or Stone, and found it eaſe to this. That they have felt was but momentany; but, What time ſhall put an End to that they doe feele? Surely, it muſt bee an immortall Soule, that ſuffers theſe indeterminable torments. And though they feele ſome ſtrange thing which Eternitie can inflict; yet it hath ſomewhat to inflict which before they never felt. O that mans fore-ſight were as ſharpe as his ſenſe?

Nullum elementum ſuo loco ponderat: in the bottome of the Sea, all the waves are no burden: out of the Ocean, to carrie a Pitcher of Water is ſome Trouble. Within the ſphere of ſinne, Men feele no waight: out of it, the eaſieſt is very heavy. Therefore Ne doleas quae ſentis, Aug.quia quae ſentis, evaſisti. Doe not ſo much grieve for the ſinnes thou feeleſt; becauſe thoſe thou feeleſt and ſorroweſt, thou haſt eſcaped.

In the Old Law, when Violence was offered to a Virgin, if ſhee cryed out, ſhee was not to dye by the Law: but if ſhee cryed not out, ſhee was to bee puniſhed. When the temptations of Sathan ſet upon the Soule, and his aſſaults offer her violence; if ſhee cryes, and ſtrives, and reſiſts, ſhee ſhall not dye. Sinne may hang like a Viper upon Pauls hand, and not poiſon him: it may bring a potentiall guilt, not an actuall: or a damnabilitie, as the Schoole ſpeakes, but not damnation.

Oh how happy were I, if I could worke in your hearts a true ſenſe of theſe things? How joyfully ſhould I preſent ſuch a Soule to GOD? With what ſweete Hymnes of conſorted Angels would Heaven entertaine us? But if more would come in and our company encreaſe, how then would that ſpatious vault ring? How great would the joy of all bee for each ones part, how full would each one make the number of all?

Vſe. 1. Let us learne to know GOD, that we may avoide the things that offend him. Every ſinnner is ignorant: not that all doe ſinne out of ignorance,Zeph. 1.17.Zeph 1:17 but they become ignorant by reaſon of ſinne. They ſhall walke like blinde men, becauſe they have ſinned against the LORD. The firſt puniſhment of a ſinne is caecitie of Minde; and caecitie of Minde is the cauſe of future ſinne.

Aug. in Pſal. 57.Ps 57If a theefe ſhould loſe his eye in the very act of his robbery, would not all men call this a preſent Iudgement? Oculum cordis amiſit, & p. 1259ei peperciſſe putatur Deus? When Ioſeph was throwne into the pit, his brethren ſate downe to eate, with no more compunction, than Eſau having ſold his Birth-right, fell to his pottage. What ſtranger can thinke of poore innocent Ioſeph, crying naked in that deſolate and dry pit, ſaving that hee moiſtened it with his teares, and not bee mooved? Yet his hard-hearted brethren ſit them downe careleſly, with the noiſe of his Lamentation in their eares, to eat bread: not once thinking by their owne hunger, what it was for Ioſeph to be affamiſh'd to death? Covetous oppreſſors, after they have ſold all Conſcience of Religion for money, and laid up their poore debters in the pits and holes of priſons; fall with as good a ſtomacke to their dinners, as if they had never knowne Ieſus, nor his diſtreſſed members. Put out Samſons eyes, and you may eaſily binde him to the Mill, as the hooded Hawke is bound to the Perch.Petr. Perchorius. l. 7. ca. 3. Reductorij moralis. Have you not read the Eagles policie to kill the Hart? She gets to the ſand, and there rowles and involves her ſelfe, till ſhee hath filled and laden her wings with th…t duſty burden: then ſpringing up to the head of the be…ſt, ſh…e ſo ſhakes this gathered ſand into his eyes, that it blindes him: thus ſhee clawes out his eyes with her talons, and by degrees kils him. It is the devils plot, with the dry earthly duſt of theſe worldly things, to blinde the underſtanding of ſinners, and ſo to take and lead them captive at his pleaſure. 2 Tim. 2.26.2 Tim 2:26Fantaſie puts up the Game, the Affections hunt it full cry; if Reaſon once blow the horne, wee are loſt. How could it bee elſe, that men ſhould ſeeke for content in vanities and vexations, whiles they vilipend thoſe precious merchandize of Heaven, which can onelyonly enrich them: but that the Devill ſhewes them things that are not, as though they were; as Painters draw Pictures, rather according to their owne Imaginations, than the true Nature of the things they repreſent? As Merchants ſhew the beſt of their wares, and magnifie that; but conceale all the blemiſhes and defects: or as blinde affection takes even deformitie for beautifull: ſo to the ignorant, Satan can paſſe odious vices for abſolute vertues. If Chriſt ſhould aske us, as hee did that blinde man, What wilt thou have me doe for thee? Wee might well anſwere him, as he there did; Lord, that I may receive my ſight. Till wee know the Lord,Luk. 18.41.Luke 18:41 we cannot be happy.

2. Let us learne to know Chriſt, that wee may know God: for we cannot know the Father, but by the Sonne. I know my ſheepe, and am knowne of mine. Indeed Chriſt is called The hidden Manna. Firſt, hidden to Nature,Ioh. 14 7. Ioh. 10.14. Rev. 2.…7.John 14:7John 10:14Rev 2:7 for that could not ſee it, till the Goſpell did reveale it. Secondly, hidden to unbeleefe; for that cannot ſee it, though the Goſpell hath revealed it▪ Thou, O Father, hast hid theſe things from the prudent: Mat. 11 25.Matt 11:25they are hidden to the wi…eſt Naturians. If our Goſpell bee hid, it is hid to them that are lost: 2 C…. 4 3.ſo it is hidden to loſt and unbeleeving Chriſtians. It is not ſo much Scientia capitis, as Conſcientia cordis, that knowes Chriſt. Hee is a Treaſure, which many know where to finde, but they will not goe to the price of it: not the being, but the worth and value of him is hidden. He is not onelyonly our Teacher, but our Example: in both eaſie to bee knowne. The concluſion of his gracious workes was, Exemplum dedi vobis. Beare yee one anothers burdens: why?Ioh. 13.15. Gal. 6.2. Col 3.13. Ioh. 13.34. Mat. 11.29. 1 Pet▪ 2.21. Heb 12.….John 13:15Gal 6:2Col 3:13John 13:34Matt 11:291 Pet 2:21Heb 12 So you ſhall fulfill the Law of Chriſt: The Law not only of his Precept, but of his Example. Forgive one another: how? As Christ forgave you. Love one another: how? As I have loved you. Be ye humble and meeke: how? Learne of me. Be ye patient: how? As Chriſt hath left you an Example. Still as wee runne our Race, let us Looke unto Ieſus. For this cauſe hee was lifted up like the Braſſen Serpent, that wee might behold him. If a mans occaſions compell him to travell in the night, he will follow him that carries the Light: Chriſt is the Light; let us bee ſure to follow Him, and wee ſhall not ſtray in darkeneſſe. As ye have received Christ, ſo walke in Him: how can they walke in Him,Col. 2.6.Col 2:6 that p. 1260have not received him? He that would bee drawne to the life by a Painter, patiently and intentively ſits him: if wee would bee conformed to the Image of Christ, let us faſten our eyes upon him, and never ſo much as turne our countenances to the world. The lives of the Saints, to the Life of Chriſt, in regard of example; are as the writings of the Fathers, to the ſacred Scripture: Even the ſtarres that are obſcured in the Light of the Sunne, are profitable in his abſence, to give light to the world. But what are thoſe borrowed and glimmering ſparkes, to that glorious Sunne of Righteouſneſſe, Chriſt himſelfe?

Ieſus is the ſubject of all tongues, but not the object of all hearts: The Schoole diſputes of him, the Pulpit preaches of him, Profeſſion talkes of him, profane ones ſweare by him, few rightly know him. This Manna is neere enough to their doores; Sed non colligunt, quia non diligunt: non diligunt, quia non intelligunt. God meant him the publike Redeemer; his Life approved him openly, his Death was executed openly, his Reſurrection was publiſhed openly, the Goſpell proclaimes him openly, Preaching manifeſts him openly; all theſe wayes hee is open: it is onelyonly unbeleefe that keepes him hidden. The Kings of the Earth looke for Allegiance in their Subjects, though they never ſaw their faces. And the Kings of Perſia and Mexico were wont ſeldome or never to come abroad, or to bee ſeene of the people, to beget in them a more awefull dread, and greater opinion of their State and Majeſtie. But our heavenly King expoſeth himſelfe to all: Voluit omnibus noſci, qui voluit pro omnibus naſci. It is we that are blinde, the Sunne denies not his Light: God does not hide Chriſt from us, but wee hide our ſelves from Chriſt. The Peaſant in the Countrey knowes there is a King in the Court: but hee apprehends not his Magnificence: and not knowing his perſon, paſſeth by him as an Neighbour; and it may bee, at their meeting, takes the way of him. In many things, Familiarity breeds contempt: but here, ſtrangeneſſe and ignorance hath made men ſo profanely inſolent, that they ſcorne, their owne humour ſhould give place to the Prince of Heaven, the Sonne of God. Would not a man bee aſhamed, to have the name of a Phyſitian, and bee utterly ignorant of Medicine? Or a Mechanicke to bee called a Carpenter, and know not what belongs to a Rule? What other is it for a Chriſtian, not to know the Rules of Chriſt, the way to Eternall Life? Therefore doe the evill perſecute the good, becauſe they are evill: and therefore are they evill, becauſe they are ignorant. Had the Princes of this world knowne it, 1 Cor. 2.8. Exod. 1.8.1 Cor 2:8Exod 1:8they would not have crucified the Lord of Glory. But as it fared with Iſrael in Egypt, after the indulgence of the former Pharaohs, there aroſe vp a new king which knew not Ioſeph: Perſecutors, that know neither Ioſeph, nor Ieſus, will be farre from MercieMercy. Thoſe things which the ground naturally produceth of it ſelfe, ſhe brings forth in abundance; but what is ſowne, not without much labour: becauſe ſhee is to thoſe a Mother, to theſe a ſtepdame.Iohn 14.17.John 14:17 The World favours and honours her owne: but the Righteous are Strangers to her,1 Cor. 2.14.1 Cor 2:14 whom ſhee neither knowes nor reſpects. There can bee no Love without Knowledge: Zeale it ſelfe will grow wilde without this corrective. Iron may bee hot and ſoftned in the fire; but without the hammer, it puts on no new forme. A tall man upon ſome high Turret, ſeemes to us on the ground, ſcarce a boy in ſtature: Therefore wee thinke nothing in Heaven to bee worth the having, becauſe wee grow upon Earth, and all there is out of kenning. Ignorant people thinke that the Moone is the biggeſt ſtarre but the Sunne; whereas the Learned finde it by Demonſtration, to be one of the leaſt. But Mercurie, our Evening-ſtarre, though it ſeeme the greateſt next thoſe former two, is in truth, the leaſt of all. The reaſon why they apppeare ſo bigge, we eaſily conceive, becauſe they are ſo low. p. 1261Things of this world, for their ſhort laſting, and often changing, are compared to the Moone; whoſe motion is ſwift, and her face diverſe. For their pliablenes, they are like to Mercury, whoſe property is to bee either good or bad, as the ſtarre is with whom be is joyned. Yea, there is a third reaſon of ſimilitude; for theſe temporall things, like thoſe planets, ſhew fairer becauſe they are nearer; and bigger, becauſe they are lower than better things. But could we get up to the top of Iacobs ladder, there to ſee and know our God, wee ſhould both deſcry the ſophiſticated greatneſſe of things tranſitory, and the infiniteneſſe of eternall glory.

3. Laſtly, having got the knowledge of God, let us bee ſure to remember him. Remember thy Creator, in the daies of thy youth. Where wee have an act enjoyned, Remember: an object preſented, thy Creator: Eccl. 12.1.Eccl 12:1a time preſcribed, In the daies of thy youth. Iob confeſſeth that GOD did write bitter things againſt him, when hee made him to remember the ſinnes of his youth: Iob. 13.26.Job 13:26yet ſtill in the dayes of our youth let us remember GOD. To remember, is ſometimes uſed for conſideration; Remember thy Maker: ſometimes for previſion, Remember thy end: ſometimes for Caution; Remember Lots wife: ſometimes for Injunction, Remember to ſanctifie the Sabbath: and in reſpect of thankeſ-giving: ſo Pharaohs Butler forgate Ioſeph, that is, hee was not thankefull to him. The Romanes had their Anceſtors pictures in their houſes, thereby to ſtirre them up to the imitation of their nobleneſſe. There can bee no picture of an infinite and inviſible GOD: but there is no creature, which doth not occaſion us to remember him. The underſtanding is hardly wrought upon, therefore wee have many precepts: the will is hard to tame, the affections are ſtubburne to bee rectified: but it is eaſie to remember. No ſeale can bee ſet on running water, nor goodneſſe bee begotten in a forgetfull hearer. There is a ſenſitive memory that ſhall periſh, but the intellective memory is the Soule it ſelfe. Know therefore, that thou mayeſt remember, remember that thou mayeſt practiſe. Without impreſſion, meditation hath no ground: without meditation, impreſſion hath no growth. GOD begunne his Law, with Remember who brought thee out of bondage: Chriſt inſtituted his Holy Sacrament, with Doe this in rememberance of mee. Wee had better never have knowne him, than not remember him. The mercifull and gratious Lord hath ſo done his marvellous workes, that they ought to bee had in rememberance. Therefore, Bleſſe the Lord O my Soule, and forget not all his benifits. Pſal. 111.4. Pſal. 103.2.Ps 111:4Ps 103:2Let our memory bee the Gallery of our Soule, hung all about with the Pictures and Stories of GODS mercies and bleſſings towards us. Let us remember him at all times in this our Pilgrimage; and Hee will heare us, when we pray with that penitent Theefe; Lord, remember us in Thy Kingdome.

One day is with the LORD, as a thouſand yeeres, Pſal. 90.4.Ps 90:4and a thouſand yeeres as one day.] Diuerſe interpreters have derived this Sentence out of the Pſalme: A thouſand yeeres in thy ſight, are but as yesterday, when it is paſt. If two Harpes bee placed together, and tuned alike; when you ſtrike a String of the one, you ſhall heare an Vniſone anſwere of the other, by reaſon of the Conſent and Harmony betweene them: Such an Accordance hath the New Teſtament with the Old, being both tuned by the ſame Spirit; that the Sound and Tone of the one is rendered by the other: and it is true of them, what was fancied of thoſe Twinnes; they neither frowne nor ſmile, but both together. DAVID and PETER wrote in diſtant times, and with ſeverall pennes; yea, they were the ſeverall pennes of the ſame Holy Ghoſt: yet (without wonder) they Record the ſame thing. Face doth not more anſwere to. Face in the Water; than APOSTLE doth anſwere to PROPHET in the SCRIPTVRE.

p. 1262Out of this place, and that other in the Pſalme, have beene collected dangerous Tenents. Firſt, that the world ſhall laſt but ſixe thouſand yeeres, as it was made in ſixe dayes: becauſe a thouſand yeeres with the Lord, is but as one day. The inventers of this opinion, I take to be the Hebrewes: who have curio…ſly obſerved, that Aleph, is ſixe times repeated in the firſt verſe of Geneſis, for the beginning of the world: out of which they ſtrangely picke the duration of a, which they limit to 6000. yeers. Thoſe Rabbins, Salomon and Iſaac are principally taxed for it. Among the Ancients, Hierome, Lactantius, Iuſtine, Hilary, Ire…a…: of the later Authors, Picus, Mirandula, Franciſcus, Venetus, Galatinus: to omit Triſmegiſtus, the Thalmuds, the Sybils. But why ſhould men preſume to finde out that which God hath hidden from the Angels? Secondly, there is an opinion, that becauſe it is ſaid of Adam, thou ſhalt die in the ſame day thou eateſt of the forbidden fruite: a day is not there to bee taken ſtrictly, according to our account of dayes;Iustin, Dial. cum Tryph. lib. 5. Ezek. 4.6.Ezek 4:6 but as it is with God, before whom a thouſand yeeres are but as a day: and becauſe Adam died within a thouſand yeeres after, therefore hee died the ſame day. God indeed appointed to Ezekiel forty dayes for forty yeeres, each day for a yeere; but that he appointed Adam a thouſand yeeres for a day, is a ſtrange and ſtrained collection. So the Papiſts would have that theefe to paſſe from the Croſſe into Purgatory; notwithſtanding, that promiſe; This day ſhalt thou bee with me in Paradice, becauſe a thouſand yeeres with God are but one day. But it is not ſaid, they are one day, but as one day; and in the ſight of God, that is in reſpect of eternity. But my purpoſe is not to trouble you with theſe nice in pertinences. I come to ſome obſervations and concluſions.

1 Time is that inferior Parent and devourer of things: time gave them compoſition, and time will bring them to diſſolution. Heaven and Earth ſhall waxe old with time: The world began with time, and time with it. Quicquid movetur, movetur in tempore, That which changeth, habuit primum, & habebit ultimu…. The world changeth from Spring to Summer, and then to Autumne, till at laſt, w… ter bury all in death, but that which ſhall bee reſtored in the reſurrection. foreign ▪ Aug.time is a wiſe workeman: nay, but rather hee was a wiſe workem…n that made time. We muſt diſtinguiſh of precedencies; what is firſt in Eternity, what in Time, what in Election, what in Originall. In Eternity G…d go… before all: in Time, Flos fructum, the flower is before the fruite: in E…c…, Fructus florem, the fruite is before the flower: in Originall, Son…s can…um, the ſound is before the ſong. If we aske what is firſt? God, the An… ent of d ye… … der God and his glory, what appeares beautifulleſt.? The world: what is g e… teſt? Place: what is ſwifteſt? the Minde: what is ſtrongeſt? Neceſſity: what is wiſeſt? Time, the inventor of Artes. Time was, when ignorance and blinde opinion did deifie Aſculapius, for drawing of a tooth: and Vulcan, for making a locke; for he knew not how to make a clocke: There was no clocke in Rome about three hundred yeeres before Chriſt, if wee beleeve antiquity. But now Time hath perfected skill, diſcovered new worlds, found out the artillery of Gunnes, thoſe demoliſhing engines; invented Printing, a rare meanes to diſperſe knowledge, and opened unto us the myſteries of nature. It is called the Parent of truth: yet this beginner, is alſo a waſter. Tempus edax rerum: therefore is Saturne painted, eating up his owne children. Time ſaw the Creation, ſhall ſhall ſee the diſſolution, together with all the changes and chances in the proceeding: yet I will tell you what Time never ſaw. It never ſaw the righteous forſaken, nor their ſeed begging their bread. It never ſaw God forget his promiſe, nor Chriſt loſe his purchaſe: it never ſaw the ſoule of a beleever periſh. Wee may truely ſay of this great worke of our Redemption: Neque Doemonis ira, nec ignis, Non ferrum poterit, nec edax abolere vetuſtas.

2 God is the Creator, Diſpoſer and Preſerver of Time: who ſpannes the world in his fiſt,Eſa. 40.12.Isa 40:12 and meaſures the waters in the hollow of his hand: Who brings forth p. 1263W…zzaroth in his ſeaſon, bindes the ſweete influences of Pleiades, Iob. 38.32. Act. 1.7.Job 38:32Acts 1:7and looſeth the bands of Orion. It is not for us to know the times, which the Father hath put in his owne Power, He made time, the motion of Heaven to meaſute it; houres, dayes and yeeres to diſtinguiſh it: OnelyOnly he can give time, that is above all time. Man may ſhorten thy naturall terme ſome yeeres, he cannot lengthen it one houre. The Prieſt may doe a thing which he cannot vndoe: he can tie a matrimoniall knot, which he cannot looſen. The Prince may undoe a thing which he cannot doe: he can diſſolve the marriage knot betweene the ſoule and the body, which being undone, he cannot tie againe. OnelyOnly God Omnipotent can doe and undoe, divide and reunite, kill and give life, encreaſe our time or leſſen it. Hee is Pater aeternitatis, and Dominus temporum. So he created it; Let them bee for ſeaſons: Act. 1.7. Eſa. 9 6. Gen. 1.14. Gen. 8.22. Eccl. 3.1.Acts 1:7Isa 9:6Gen 1:14Gen 8:22Eccl 3:1So hee renewed it; Day and Night, Summer and Winter ſhall not ceaſe: So he continues it; There is a time for all things; unto the diſſolution of the world. For time had no being before, nor ſhall have after. Not before; therefore the Scripture ſayes, Ante tempora ſeculorum, and Ante jacta mundi fundamenta. Nor after for the Angell ſweares, There ſhall be no more time. In that City, there ſhall be no night, but everlaſting day, which is Eternity. What needs any Generation,Tit. 1.2. Rev. 10.6.Titus 1:2Rev 10:6 where is no corruption? Or diſtinction of that by time, which admits of no accident, no permutation? I am Alpha and Omega, the beginning and the end, ſaith the Lord, Rev. 1.8.Rev 1:8which is, and which was, and which is to come. Some thinke theſe three times belong ſeverally to the three Perſons: Becauſe the Father is called o…, I am: Aretas.the Sonne. He that was; In the beginning was the Word: The Holy Ghoſt,Exod. ….14. Iohn. 1.1 Iohn 16.8.John 1 which is to come: The Comforter ſhall come. But indeed every terme belongs to every Perſon; and all time, paſt, preſent, or future, is onelyonly the Lords. Therefore … muſt ſay with the Apoſtle; doth any man lacke time? as he, Doth any man lacke wiſedome, let him aske it of God? If men want ſilver, let them aske the rich: if counſel,Iam. 1 5.Jas 1:5 let them aske the learned: if helpe, let them aske the ſtrong: if countenance, let them aske the Noble: But with time, none can ſupply them but God. Yea, and let us returne all time to his glory: He is our firſt letter, Alpha, let us beginne with him: he is our laſt, Omega, let us end with him.

3 Our whole life, bee it never ſo long compared with God, or preſented to meaſure with eternity, is ſo ſhort, as if it were nothing. The longeſt liver reached not to a thouſand yeeres, and that is not a d…y vntounto God. Thou art the ſame, Pſal. 102.27. Iob. 10.5. Boetius de Conſul.Ps 102:27Job 10:5and thy yeeres ſhall have no end. Are thy daies as the daies of man? Aeternitas Dei eſt interminabilis: vitae ipſius tota ſimul, perfectaque poſſeſsio. Hee is called The living God: It is an ancient and uſuall title to the Almighty; eſpecially when he would diſgrace an unworthy rivall. As Saint Paul in his ſpeech to the Lyſtrians, Act. 14.15.Acts 14:15oppoſes to their vaine Idols, the living God. I neede not make man worſe than hee is, nor his condition more miſerable than it is: but could I, though I would? As a man cannot flatter God, nor over-praiſe him: ſo hee cannot injure man, nor vndervalue him. He is made to poſſeſſe moneths of vanity. Menſes, ecc… brevitas: Iob. 7.3.Job 7:3fatuos, ecce vanitas. Paul calls the whole time of our life, Hodie, to day: Long life is but a ſummers day: ſhort life, a winters day: troubleſome life, a gloomy day. But it ſhould ſeeme, a day is too long a word for it▪ Eſa. 26.20. Ambr. lib. de fide Reſurr.Isa 26:20therefore Eſay calls it momentum, hid… thy ſelfe for a moment: and David, Nihilum, mine age is nothing. The ſeverall labourers that were called into the Vineyard at ſeverall houre, received an equall reward; becauſe a thouſand yeeres to God are bu… as one day. The Prophet Haggai, foretelling the comming of Chriſt almoſt five hundred yeers before hand, calls it but Modicum, a litle while. So vaine a thing is man: but,Hag. 2.6.Hag 2:6 As I live, is the oath of God: neither doe I remember any thing,Hierom. beſides his holyneſſe and his life, that he ſweares by. He is, he lives; …nd nothing is, nothing lives abſolutely, but he: all other things by participation from him. In all other things, their life and they are two: but God is his owne life, and the life of God is no other than the Living God. And becauſe he is his owne life, hee p. 1264is Eternall. Of ſuch validity was the argument of Thomas againſt the Gentiles: Nothing ceaſeth to be, but by a ſeparation of life; and nothing can be ſeperated from it ſelfe: for every ſeparation is a diviſion of one thing from another. But the Living God is a ſimple, abſolute, and eternall Being. There is no ſimilitude that can beare any proportion, in the illuſtrating of this point. A furlong is a great journey to a Snaile, to a Horſe or Hound it is nothing. A hundred miles is a greater journey for a man by Land, than a hundred leagues by Sea. A Shippe with a forewinde, will reach farre in a day: what is it to the voyage of the Sunne, that every day ſurrounds the world? In all theſe there is an intervenient neceſſity of place, time and motion; which belong not to the infinite eternity of God.

4 We may read heare the great difference betweene the Divine bleſſedneſſe, and our happineſſe in this world. All our pleaſures or benefits have their times, and are denominated according to the ſeaſons wherein they befall us. Of ſo poore elements is our happineſſe made, that time muſt concurre to the being of it: and that we can ſcarce call any thing, is the ſomething; the maine thing the eſſentiall part of our falſe happyneſſe. All things are done in time, and what is time, but the meaſure of motion? It may ſeeme to have three ſtations; paſt, preſent, and future: yet the firſt and the laſt of theſe are not; one is not now, and the other is not yet. And that which wee call preſent, is not now the ſame that it was, when we beganne to call it ſo: Before we can pronounce the word [Preſent] or the monaſyllable [Now] the preſent and the now is paſt. Well then, if this imaginary halfe-nothing, Time, be of the eſſence of our felicity, how can it be durable! Time is not ſo; nay, how can it be at all? Time is not ſo; not ſo, conſidered in any parts of it. How poore a felicity is that, which conſiſts in a watchfulneſſe to lay hold upon occaſion; which yet is but a little peece of that which is nothing, Time? And yet the beſt things are beholden to this Nothing, for all their ſomething. For what content doe we finde in things out of ſeaſon? Let the Prince give a title of honour to a man on his death-bed, can it mitigate one pang he feeles! What is the name of a Lord to him, that ſhall not live to heare himſelfe called ſo? that ſhall never come into the peoples eyes, to receive honour from them who give it? Pleaſures and poſſeſſions, preſented to us out of time in our decrepit age, loſe both their names and natures: They are not pleaſures to us, who have loſt our ſenſe to taſte them: they are not poſſeſſions to us, who are departing from the poſſeſſion of them: we will ſoone be weary of them, when wee are once weary of our ſelves. Youth is the time that denominates them; the ſeaſon that makes them pleaſures or poſſeſſions: And when they are preſented to us in an unapprehenſive age, they come as a Cordiall when the bell rings out, as a Pardon when the head is off. Thus are we bound and bounded with time: but God is eternity, and into that time never entred. For eternity is not an everlaſting fluxe of time; but time is a ſhort Parentheſis, in a long period: and Eternity had beene the ſame as it is, though time had never beene at all. There is Eternity, that hath neither beginning not end; which is God himſelfe: and there is perpetuity, that which we call everlaſting Life, the ſtate of our Soules in glory: this hath a time to begin in, but it ſhall out-live Time, and bee when Time ſhall be no more. Now what a minute is the life of the durableſt creature, compared to this Everlaſtingneſſe? What a minute is mans life, in reſpect of the Sunnes, or a Trees? The world is not a minute to eternity, Mans life, but a minute to the worlds: Occaſion is but a minute to our life, and yet wee ſcarce apprehend a minute of this occaſion: wee doe not lay hold on this opportunity, wherein wee may receive good, and become bleſſed.

4 I am loth to paſſe this point, without ſome uſefull application. God is eternall, and may doe all things at his owne leaſure: whether it pleaſeth him to p. 1265doe the worke of a thouſand yeeres in a day, or extend the worke of a day to a thouſand yeeres. But we are limited to time for all our actions: and as wee are ſure our life ſhall not reach to a thouſand yeeres, ſo wee are not ſure that it ſhall laſt out a whole day. He that obſerveth the winde, ſhall not ſow: but he that obſerveth not the time to ſow, ſhall never reape. It is a prepoſterous courſe, while the ground is ready, the weather ſeaſonable, the Oxen in heart, the Inſtruments at hand, to ſleepe: and then to beginne ſowing, when others are ready to reape. He that playes all Summer may dance all winter, but he ſhall have ſory muſicke to it. The old world had a time, while Noah preached: Sodome had a time, while Lot admoniſhed: Pharaoh had a time, while Moſes wrought wonders: Ieruſalem had a time, during Chriſts doctrine and miracles: the rich churle had a time, while Lazarus begged crummes: but both they loſt time, and time hath loſt them; for they are caſt into that darkeneſſe, into which time cannot enter: It is a long night, when it will never bee day. Abraham, Samuel, David, Gen. 22.3. 1 Sam. 15.12. Pſal. 57.8. Iohn 3.2. Luk. 74.1.Gen 22:31 Sam 15:12Ps 57:8John 3:2when they went about their holy buſineſſes, roſe early. Chriſt, with his Auditors, came to Church early. Mary came to the Sepulcher early; In the firſt day of the weeke, and firſt houre of the day. Too many deferre it till the laſt weeke of their life, the laſt day of the weeke, the laſt houre of the day, the laſt minute of the houre. But let us not build upon Mercedem adepti undecimae horae operarij, that they had their pence, which came into the Vineyard at the eleeventh houre: For it was not operis, ſed miſericordiae; his mercy that gave them,Hilar. not their merite that earned them. There can bee no more earneſt way of getting in, than knocking; nor more innocent ſoules than Virgines: And then thinke there can be but ſmall hope, of that mercy at the laſt houre, which hath beene ſo ſtrange as to give no eare, to ſo great a ſuite, as knocking, and of ſo yong and innocent, as Virgines. But it may bee you ſticke at that ſingular example of the penitent malefactor, who found favour at the laſt, a good death, the concluſion of a bad life, and went up from the Croſſe to the Crowne. Doe not venture on the hope of that happineſſe with the loſſe of preſent repentance. Athanaſius ſaies of that theefe, that he was alwaies a theefe: Living, he was a theefe, and ſtole from men: dying, he was a theefe and ſtole from God. He ſtole from men the goods of this Earth, by an injurious ſurreption: He ſtole from Chriſt eternall good; even the kingdome of Heaven, by his humble confeſſion. All men have not the lucke to ſteale themſelves into Heaven, in ſpight of Hell: many have the fate, to coozen themſelves into Hell, in ſpight of Heaven.

5 Let us bee covetous of no worldly thing but time: and of this not for the duration of our pleaſures, but to worke up the ſalvation of our ſoules. For hee that deſires time to gratifie the ſenſe of his luſts; is not unlike that Epicure, who wiſhed a Cranes necke to prolong the ſweetneſſe of his meates. There is no uſury lawfull but this: not that men ſhould ſell time to improve moneys, but husband time to improve grace: If otherwiſe, a long time ſhall bring but a long reckoning: For Quantum temporis nobis impenſum eſt, Bern.exigetur à nobis qualiter expenſum eſt. When God gives us time to do the buſineſſe we came for; it leaves us either without imperfection, or without excuſe. Sicut non capillus de capite, ſic nec momentum peribit de tempore. Neither a haire ſhall periſh from our heads, nor a moment from our times. Redeeme the time ſaith Saint Paul: Eph. 5.16.Eph 5:16Many things are farre fetchd, and deare bought, fit for rich purſes, and curious palats: But there is a poore contemptible hearbe in the Garden, more precious than they all; Time: this wee paſſe by in neglect, yet this is eſpecially worth our gathering. The price of it appeares in the diminution: nothing beſides, is of that nature, for it is diminiſhed by addition. Every houre added to our time of life, is ſo much time taken from life. If a day be added to our beginning, we are by a day nearer our ending. Each ſteppe ſets us forward to our graves; and we are nearer now, than when wee entred the Church-doores. Yea when it is paſt, it is p. 1266paſt recovery. If a man loſe his health, it may be recovered againe by phyſicke and dyet. If hee loſe his goods, they may be found againe; as wee have heard of Iewells loſt in the ſease, and yet brought home againe in the bowels of fiſhes. Though he loſe his life, it ſhall be reſtored him in the reſurrection. Yea, ſome hauehave loſt the feeling of the favour of God, and found it againe by repentance. OnelyOnly time once loſt, is never to be found. We may ſay of opportunity, as he wrote of virginity. Iewels once loſt are found againe, this never: It's loſt but once, and once loſt, loſt for ever. Time goes away by minutes, therefore is not perceived: the ſhorter ſteppes it taketh, the more inſenſibly it paſſeth. Therefore as it ſteals upon us, let us welcome it with good induſtry: and as it ſteales from us, let us ſend it away with a good teſtimony: Thus though it quickly leaves us, it ſhall not leave us worſe than it found us.

6 The narrow capacity of mortall men, wonders how it is poſſible for God to diſpatch ſo much buſineſſe in ſo ſhort a ſpace. The laſt Audite is called The day of judgement: a day conſiſts but of twelve houres: what are twelve houres to trie the ſeverall cauſes of twelve millions,Ioh. 6.9.John 6:9 as the Diſciples ſaid: Here are five loaves, but what are they among five thouſand. Two Iudges have much adoe to heare two hundred cauſes at a Seſſion: this laſt univerſall Aſſiſes ſhall have the appearance of all the world; and can they all be judged in one day? Yes, why not in one day, as well as in a thouſand yeeres, ſeeing a thouſand yeeres with God is but as one day?Iob 10.6.Job 10:6 Are thy daies, as the daies of man, that according to his meaſure thou ſhouldeſt ſearch after ſinne? Man muſt take his times for doing juſtice, as ſome read that of the Pſalme,Pſal. 75.2.Ps 75:2 not diſagreeing from the Originall: When I ſhall take a ſet time, I will judge uprightly. It was a temptation able to ſhake any man, but a David, when he ſees Saul in his cave, and heares ſuch an argument urged by his followers:1 Sam. 24.4.1 Sam 24:4 This is the day of which the Lord hath ſaid, I will deliver thine enemy into thine hand. The time, the place, the colour of Iuſtice, and a pretence of the promiſe of God, ſeeme to carry ſuch command; that David muſt be wanting to Heaven and himſelfe, if he let ſlip this occaſion. Malice is ever provident, and layes hold upon opportunity: that more ſubtle enemy of Hell will loſe no time, but hath great wrath, Rev. 12.12.Rev 12:12becauſe he knowes he hath but a ſhort time. The Prieſts came up by ſteppes into the Temple: The Angels came downe to Iacob by ſteppes upon the Ladder: But we finde no ſtaire by which God himſelfe came to Adam in Paradiſe, or to Sodome in his anger: for hee and hee onelyonly, is able to doe all at once. Thus eaſie is it for him, in a day to judge the cauſes of many thouſand yeeres, to whom a thouſand yeeres is no more than a day.

7. Hee, to whom one day and a thouſand yeares are of equall length, can make our dayes longer or ſhorter, though they ſeeme not ſo to us; or make them ſeeme longer or ſhorter to us, though they be the ſame. Ioſhua might be thought to command the greateſt Planets of Heaven,Ioſh. 10.12.Josh 10:12 to ſtay their courſes; Sunne ſtand thou ſtill in Gibeon, and thou Moone in the valley of Aialon. For Him that gave them both Being and Motion, to bid them ſtand ſtill, is no difficulty, though the rareneſſe deſerves Admiration: But for a man, that lives by the influence of the Starres, while he is below on Earth, to command thoſe glorious Lights in Heaven; it is more than a Wonder. It was not Ioſhua, but his Faith that did it: not by way of Precept, but of Prayer. God never got Himſelfe ſo much Honour among the Heathen by one daies Worke; when five Kings and their huge Armies fell together, It appeared to the Iſraelites a longer Day than ever they ſaw before: but to the bleeding Amorites, a longer Day than it was. Faine would they have beene ſhadowed under the Curtaine of Night, and ſtill they looked when the Evening ſhould ceaſe all purſuite: but the Sunne had his Leſſon; hee muſt not goe downe, till they were all downe before him: and the Evening muſt be red with the Sea of rebellious blood. The Sunne and Moone were the ordinary gods of the Pagan World: and who did not looke that their p. 1267ſtanding ſtill but one houre, ſhould be the ruine of Nature? But now they ſhal ſee, there is an higher God than theſe; to Whom they obey as Servants, and muſt doe what He will have them. Hee that can extend the day at his Pleaſure,2 King. 20.9.2 Kgs 20:9 doth no leſſe for Hezekiah, than Hee did for Ioſuah. Shall the ſhadow goe forward ten Degrees, or backe ten Degrees? As if Heaven it ſelfe lay open to his choice; and were ready either to mend his pace, or retire for his confirmation. He that commanded the day a certaine courſe of going on, doth now countermand it, to a retrait. All daies are alike to God; one day ſhall be longer than another, to ſatisfie the Faith of his ſervants. Hezekiah faſtens rather upon that ſigne which is more hard, more diſagreeing from the courſe of nature; not without good reaſon. Every proofe muſt bee clearer than the thing to bee proved; neither may there want a meet proportion betweene both. The going forward of the ſhadow was a motion no other than naturall: the recovery of his health was againſt the ordinary current of nature: therefore the more difficult the ſigne, the ſurer the evidence. Now, either the Sunne goes backe in Heaven, that his ſhadow may goe backe on Earth: or no leſſe miraculouſly, the ſhadow goes backe on Earth, whiles the Sunne goes forward in Heaven. Indeed the Prophet ſpeakes of the Shadow, not of the Sunne: either becauſe the motion of the Sunne is beſt diſcerned by the ſhadow, or the motion of the ſhadow is led by the courſe of the Sunne. So the demonſtration of this miracle was locall in the Dyall of Ahaz. It might be, not univerſall, in the ſenſible length of the day. The retrait of the Sunne had made a publike and noted change in the frame of nature: this particular alteration of the ſhadow in places limited, might ſatisfie no leſſe, without a confuſive mutation in the face of the world. Whitherſoever; to draw the Sunne backe together with the ſhadow, or to draw the ſhadow backe without the Sunne; was a proofe of that divine Omnipotency, With which a thouſand yeares is but as one day, But it is probable, that this miracle was not ſo confined; for preſently upon it, the Chaldees, who were curious ſearchers into the ſecrets of nature, eſpecially into the motions of the celeſtiall bodies, were brought by this Aſtronomicall wonder to Ieruſalem: that they might ſee the man for whoſe ſake, the Sunne forſooke his place, or the ſhadow forſooke the Sunne. All this doth teſtifie O Lord, that the day is thine, and the night is thine, Pſalm. 74.16.Ps 74:16thou hast prepared the Light and the Sunne. Nature is forward to runne her enjoyned courſe; regular and pregnant to bring her worke to perfection and light: and will not endure either the haſtening, or retarding of man. She will not admit of preventions, nor anticipations, nor obligations upon her; for they are a kinde of precontracts, and ſhe will be left to her liberty: ſhe will not be ſpurred, or forced to mend her pace, when ſhe is diſpoſed to bring forth vigorous and durable effects. We cannot make the Iuly-flower ſpring up in Ianuary; nor keepe backe the Cowſlip to Auguſt, nor the Vertumnall flowers to Autumn. We cannot bid the Fruits come in May, nor the leaves to ſticke on in December. A woman that is weake, cannot put off her ninth monethmonth to a tenth, for her delivery, and ſay ſhee will tarry till ſhee bee ſtronger: Neither can a Queene haſten it to a ſeventh, that ſhe may be ready for ſome other pleaſure. The day will bee but a day, and the night will bee but a night to us: and our Equinoctiall comes but twice a yeare. But with God it is perpetuall Equinoctiall; before Whom one day is as a thouſand yeares, and a thouſand yeares as one day.

8. The Hope of man is nicely and dangerouſly placed: It hath a ſnare on the right hand, Preſumption; and a pit on the left hand, Deſperation. The preſuming Conceit flatters a man, that hee need not make ſuch haſte: one day any one day is enough to repent in: God is no Reſpecter of Time;Nyſſen. Tract. 1. in Pſalm. ca. 7. but At what time ſoever a ſinner repenteth, he ſhall be forgiven. I cannot but bee thus farre indulgent to a ſinners Converſion; that though his former life hath been blemiſhed with infinite ſpots, yet if hee now returne, and beginne to waſh them p. 1268away in his penitent teares: all that fowleneſſe contracted in ſo many yeeres, ſhall be forgotten,Ezek. 18.22.Ezek 18:22 as yesterday when it is paſt: and the Divine eye will behold him, onelyonly as he is in the preſent ſtate of grace. But let mee not conceale from him withall; that as repentance makes the ſinnes of a thouſand yeeres like one day; ſo apoſtacy from righteouſneſſe, makes the ſinnes of one day appeare like a thouſand yeeres. The wicked heart ſo extenuates his malice, as if it were nothing: and eſteemes his ſinne, as Paul ſpeakes of an idoll, that it is nothing in the world. Philoſophy ſayes it is nothing. Firſt, Propter defectum, becauſe it is a privation. Secondly, Propter effectum, becauſe it is an averſion. Thirdly, Propter deſpectum, becauſe it makes a man contemptible: Ens & Bonum are Termini convertibiles. But they ſhall finde it ſomething, when the ſinne of one day ſhall be puniſhed with the torment of a thouſand yeeres, yea, of everlaſtingneſſe. There will ſoone be an end of the reprobates ſinning, there ſhall bee no end of his ſuffering. The leaſt moment of time, compared with tenne millions of yeers, (becauſe both tearmes are finite, and the one a part of the other) beareth, though a very ſmall, yet ſome proportion. But one day to a thouſand yeeres on earth, is more than a thouſand yeeres to the perpetuity of Hell. So long as God ſhall live, ſo long muſt the damned dye: and when he ſhall ceaſe to be happy, then they alſo ſhall ceaſe to be miſerable.

9 For ſome uſe of this meditation: Seeing all times have an equall regard with God, who ſpans it in his hand at once: but time is a fugitive with us; and having paſt the morning, we are not ſure to ſee the end of the day: Let us not protract our converſion, leſt wee loſing our time to repent, repent for ever that we once loſt our time.Eccl. 12.1. Pſal. 119.9.Eccl 12:1Ps 119:9 Remember thy Creator in the daies of thy youth: And wherewithall ſhall a young man cleanſe his waies? A young man? why not rather an old man; whoſe haires, if they have any left, like a white field, put him in minde that the Harveſt is neere?2 Sam. 19.35.2 Sam 19:35 Barre him of drunkenneſſe, that like Barzillai cannot taſte. What ſhould he do with muſicke that cannot heare? withdraw delight full objects from him,Eccl. 12.3.Eccl 12:3 whoſe Lookers out of the windowes be darkened. Let not him riot and revell out the night, that riſeth at the voice of a bird. Loade not him with the robes of pride,Ver. 4. to whom The Graſhoppers is a burthen. Forbid him the ſociety of beauties,Ver. 5. whoſe deſire doth faile. Let him forſake the vanities of life, that muſt forſake life it ſelfe; and get one foote into Heaven, that hath the other foote already in the grave. Deſinat malum eſſe, quijam deſinit hominem eſſe. Was not the Prophet miſtaken? Is it not the old man, to whom this charge is given? But to take the young man from that pleaſure, to which the heate of his blood invites him; to decourt young Abſolom, the gallanteſt courtier of his time: to plucke the young man from his voluptuouſneſſe, that cleaves to it as the greene Apple to the tree: ſo fetch luſty Sampſon, from the lappe of his Dalilah: to ſtrip the young man of his brave garments, pleaſant companions, merry cups, proud revenges; and ſet him to ſeeke humility in the duſt, or taxe him to the ſevere rule of mortification: it ſeemes as unreaſonable to fleſh and blood, as for a man to have meate and a ſtomacke, and be forbidden to eate: to have fire in his blood, and bee forbidden to burne: hee is ready to challenge us, as the Divell did Chriſt;Mat. 8.29.Matt 8:29 that wee torment him before his time. Vel tolle juventutem, vel concede voluptatem. But none can bee too young to amend, that is old enough to die. Tantillus puer, Aug.tantus peccator: wee are apt to ſinne, before we are able to ſinne. Youth is a petulant time, that courts vanity with a paſſionate fondneſſe. Flie youthfull luſts: Ambr.flie them for they will haunt thee. Vicina eſt lapſibus adoleſcentia, Remember not the ſinnes of my youth: Pſal. 25.7.Ps 25:7Let us remember them, that God may forget them. And what age is fitter for the Service of God? Why are wee called Gods Primitiae, firſt fruites; if wee doe not offer him Primitias, the firſt fruites of our ſelves? They had their Primitias Spicarum, eares of Corne: Panum, of loaves; and Frugum, of fruites in Harveſt: The firſt were offered at Eaſter, the p. 1269next at Whitſuntide, the third in September: Youth, middle age, old age, all muſt be dedicated to God. But the fruits offered in September, in old age; if none were preſented before; are not acceptable to the Lord. Will he accept of our dry bones, when Satan hath ſucked out the marrow? A toole that is broken in the worke of the world, is not fit for Gods building. Our middle age is given to ambition, our old age to covetouſneſſe: therefore in our youth, let us remember our Maker. The Market is open till the laſt bell rings; but contrary to the cuſtome of the world; our penny-worths will not then be cheapeſt. Nehemiah complained, that they laid the heavieſt burden on the oldeſt men: how unjuſt are we to our ſelves, when we lode our moſt feeble old age with the greateſt waight of all our holy buſineſſe? who preſents a torne booke to a king? The booke of religious converſation; begun onelyonly in thy old age, hath the leaves come out: God cannot reade the beginning.

Some reade that, In the dayes of thy youth; In diebus electionum, in the dayes of thy choiſe: And ſhall we chuſe no time to ſerve God in, but our old age? Sure, ſo long as we are able to chuſe that, we are able to chuſe a better than that. Hee that walkes in the night, is ready to ſuſpect every buſh for a theefe; nothing appeares in the true ſhape: to him that repents not till he comes to his death-bed, ſhaddowes ſeeme ſubſtances, a ſigh paſſeth for true Repentance, a Lord have merciemercy on me for aſſured forgiveneſſe; and a little dormitory Opium, for a ſaving cordiall to the Soule. Say thy remorſe be hearty, thy compunction bitter; yet is not this ſorrow of thy Soule beholding onelyonly to the paine of thy body? Hadſt thou rather a ſickeneſſe ſhould bring thee to God, than a Sermon? Is this the Phyſicians office, or the Preachers? If onelyonly Iudgement can bring us to remember God, it is but a ſtormy day. Saint Iohn wiſheth to Gaius, That hee may proſper in his health, ſo as his ſoule proſpers: For if the Soule bee leane,3 Ioh. ver. …. the marrow of the body is but water: if the Soule wither, the verdure and good eſtate of the body is but an illuſion, and the goodlieſt man a fearefull ghoſt. So let us wiſh to the yonger age, that their ſoules may proſper as their bodies doe, and that they may grow in Grace faſter than in yeeres; otherwiſe, a wrinkled and de…ormed ſoule may dwell at the ſigne of a faire face. It is uſuall with luxurious ſinners, to lay the imputation of all their errours upon their bodies; as if their conſtitution were the ſole cauſe of all their prevarication. But hee that chargeth hi… body with the whole diſcredite of the vices of his Soule, is as very a foole, …s he that carries his ſaddle, to ſhame his horſe. The paine of the body hath often beene a meanes of good to the Soule: I never knew the anguiſh of the ſoule conduce to the health of the body. Then wee wiſely redeeme the time, when in the greateſt reluctation of the body, we devoutly turne our hearts and ſoules to the ſervice of our Maker.

Give me leave to explaine this point by an Apologue, familiar to the weakeſt capacitie. Foure travellers were returning to their owne citie; a day was their limitation: they muſt be there before night, or elſe being ſhut out, they ſhall become a prey to the Robbers. The firſt is aſſaulted by ſome Ruffians, who ſo provoked him with uncivill language, that hee drawes and fights; and in that quarrell received ſuch hurts that for want of a Chirurgion, he is left behinde: no citie could he reach. The ſecond meetes with ſome boone Companions, who after the Preface of their drunken Complements, ſhew him a Buſh that promiſeth wine: this went ſo liberally and merrily downe, that the Sunne was almoſt ſet before hee thought of riſing: then hee would faine have reeled away, but neither he nor time could ſtand to it. The next heares of a Mine of Treaſure by the way, but buried ſomewhat deepe in the ground: he gets inſtruments, delves for it, and findes it: the more he digs, the more he gets; and ſtill the more he gets, the more he digs. On a ſuddaine it growes toward night; now he truſſeth up his gold about him, and would be gone: but the burden was ſo heavy, that p. 1270he could not travell with it, and hee would not goe without it. So the barred Gates fruſtrated all hope of his Entrance. The laſt went ſeriouſly on; and though many flattering friends ſtill interrupted his ſpeed, and perſwaded him that he neede not make ſuch haſte, hee had time enough, it was but a little way home, and a great while to night; and ſo farre importuned him, that hee exchanged ſome words and Courteſies with them, tooke here and there a taſte of their kinde offers: Yet ſtill thinking on the time, away hee ſpeeds; and make what haſte he could, (though toward Evening hee mended his pace) yet it was almoſt night before he arrived thither; and by ſtaying a little longer, he had beene ſhut forth for ever.

The Morall is eaſie and uſefull: The Citie is the Heavenly Ieruſalem, the foure Travellers are foure conditions of men, the contentious, the voluptuous, the covetous, and the Religious: the Night before which they muſt attaine thither, is the End of their Life: the Gates are the Opportunitie of Grace and MercieMercy: the enemies that ſurprize them if they bee ſhut out, are Satan and his Angels. The firſt reſolves to bee at Heaven by Night, but Trouble meetes him in the forme of a wicked Law-broker, and puts ſuch trickes into his head, whereby he may vexe his Neighbours; that hee preſently drawes his Sword, which is ſome Writ or Proceſſe, and furiouſly laies about him. Till, having tired out all his Adverſaries, he wearies the Iudge, the Advocate, the Attourney, and (which is moſt ſtrange his indefatigable Sollicitor, and makes his peripateticall profeſſion tedious to him. The Lawyer hath his Terme and Vacation; but this man hath no terme of his terme, no vacation; till death ſerve a Sub-poena upon him from the Starre-chamber of Heaven: Now perhaps hee would make his peace, and be quiet; but now, alas, he muſt enter into everlaſting diſquiet, and fall into the hands of worſe furies than ever before hee either found, made, or emploied. Or perhaps the Whimzies of a factious Sectary have crept into his head; and then he will quarrell with his Brethren, abuſe the Word of his Father, and ſcratch the face of his owne Mother; neither ſparing God nor his Church, though he forfeit all their Bleſſings.

The next is the profane Wanton, and he would alſo be ſaved: but Temptation meetes him in the ſhape of Pleaſure; a delicate Lady, which ſo bewitcheth him with her painted Beautie, that he thinkes her all ſweetneſſe, and multiplies kiſſes on her coozening cheeke. Not unlike Iſſachar, he ſees the land pleaſant, and he even laies him downe,Gen. 49.15.Gen 49:15 couching like an Aſſe betweene the two burdens, of riot and luſt, exceſſe and uncleanneſſe. Alea, vina, venus, is the tripartite diviſion of his Life. Time remembers him by his Looking-glaſſe, and diſeaſes pinch him by the Arme, to breake off his Methode of ſenſualitie and viciſſitudinary ſinnes: but hee will not beleeve them; pleading againſt them, yea rather againſt himſelfe, that his bones are full of marrow, his Roſes are not withered, old age and hee are ſtrangers, hee hath nothing to doe with Time. But Time will have ſomething to doe with him, and ſends him that unwelcome Meſſenger, Sickneſſe, to warne him of the neere approch of impartiall Death. Now hee calls for his Phyſitian, Repentance; hee would leave all vanitie, and begin his journey. But alas, his Time is ſhort, and the way is long: there is no hope of his ſeaſonable arrivall.

The third is the covetous Churle; and I promiſe you, ſaith he, Ieruſalem is a goodly place, I will thither ſure. But Temptation meetes him in the forme of a wedge of gold: he likes it well, it dazleth his eyes, and fires his heart with a deſire to get it. He is adviſed to betake him to his tooles, and refuſe no labour for it, without which he cannot hope to obtaine it. What are thoſe Engines? The Mattocke of oppreſſion, to ſtrike into the bowels of the Innocent: The Spade of laboriouſneſſe, wherewith hee muſt toile and tire his owne fleſh: The Hooke of plauſible Attraction, to draw in cheatable Cuſtomers: The p. 1271Rake of penurious baſeneſſe, whoſe teeth are alwaies ſcraping together: The Shovell of diſſembling cloſeneſſe, whereby we may accumulate and multiply his heapes and hoords: The Mine of policie, to take all advantages: The Petarre of Vſurie, to blow up whole eſtates. With theſe inſtruments hee muſt worke, ſtarving the poore, his ſervants, himſelfe: for he is good to none, worſe to himſelfe; he lives miſerably, to dye damnably. Old age, like darke night, comes upon him; and now he wouldaaHab. 2.6.Hab 2:6 Lode himſelfe with his thicke clay, and if it were poſſible, carry it all with him. But, Oh the weight of his unjuſt gaines ſinkes him downe to the loweſt pit. Perhaps with ſome unwillingneſſe, hee would buy a little time, but he cannot tell who ſhould ſell it. If hee could, yet while he goes to buy that freſh oile for his old lampe; bbMat. 25.10.Matt 25:10The Bridegroome is gone in, and the doore is ſhut. But he will give ſome ſuperfluous Legacies to the poore; they can open the doore for him,ccLuk. 16.9.Luke 16:9 And receive him into everlasting habitations. No, they could have done ſomewhat all day, they can doe nothing for him at night. Then hee forgot the poore, now the poore muſt forget him: They can bee no friends, where GOD is an enemie. This, you ſee, is not altogether a Fable, and it is to be feared, that three parts of the world goe this way; even by the loſſe of time to perdition.

For the laſt; he that feares God; and loves the Lord Ieſus, travels on toward Eternall Life; yet not without ſome interruptions. Sinne is ſometimes wrapp'd up in the temptation of wealth, and hee may ſtay to looke upon it: ſometimes in a beauteous face, as Mical was given David to enſnare him, and hee may caſt a tranſient eye upon it: often, in the diſguiſe of Friendſhip, and that prevailes ſo farre with him, as to diſcourſe with it. Hee meetes with divers aſſaults: but though like Ionathan, hee taſtes of the worlds honey, hee will not feed on it: And whenſoever he wanders, the Spirit of Grace recollects him; and drawes him, as the Angels did Lot out of Sodome: otherwiſe, hee were in danger of being benighted, and doe what he can, hee hath time little enough. Therefore, hee concludeth, If I loiter, I ſhall be locked out: Vnlooſe me from the bonds of ſinne, happy Repentance, defend me Faith, hold mee up Patience, ſtrengthen mee Zeale; I come; Lord Ieſus, open the Gate, I come, I come.