A Glimpse of Eternity, Chapter 14
CHAP. XIV. Of various other conſiderations to move us to make proviſion for Eternity.
4. BE exhorted to make timely proviſion for that Eternity we muſt ere long enter upon. By thing Eternal ſpoken of in the Text, we are chiefly to underſtand the unſeen eternal things in Heaven; as appeareth by comparing this with the foregoing verſe accordingly the thing I would exhort to, is to ſecur… theſe to our ſelves; this is it which is ſo often calle… for in Scripture, though under different expreſſions as, Seeking firſt the Kingdom of God (d)Mat. 6.33.20. John 6.27. Luke 13.24. Phil. 2.12. 1 Tim. 6.12, 19. 2 Peter 1.10, Laying o… for our ſelves treaſure in Heaven, Labou…ing for that me… which endureth to everlaſting l…fe, Striving to enter in a the Strait gate, Working out our ſalvation, Laying hol… upon eternal life, Laying up in ſtere a good foundation againſt the time to come, Giving diligence to make ou… calling and election ſure. All which, and many like expreſſions, tend to the ſame purpoſe, and do all call upon us to practiſe that neceſſary duty I am now to ſpeak to; in ſpeaking to which I ſhall firſt propound ſome Motives or Conſiderations to quicken us to it; the… by laying down ſome Directions, ſhew how we may do it more ſucceſsfully: For Motives take theſe:
(1.) This is the one thing neceſſary; the great thing we have to do (e)foreign.; if we do not this, we do nothing; thoſe who mind only temporal things, neglecting this, are ſaid, to walk in a vain ſhew, and diſquiet themſelves in vain [f]Pſal. 39.6., To weave the Spiders web [g]Iſa. 59.5., To labour for that that is not bread [h]Iſa. 55.2., To labour for the wind [i]Eccleſ. 5.16., To labour in the fire, and weary themſelves for very vanity [k]Hab. 2.13., That this is the main thing we have to do, will appear upon this following account.
(1. It is the end for which God ſent us into the world: If a Philoſopher [l]Anaxagoras Clazamenius.being asked why he came into the world, could ſay, that I might contemplate Heaven. Heaven is my Country, my great care is for that; much more ſhould we Chriſtians think ſo, and accordingly anſwer the end of our coming hither: it is a great deal of care we take about the things of this life: what we ſhall eat, and what we ſhall drink, and wherewith we ſhall be cloathed; and all this we may do; our heavenly Father knoweth we have need of theſe things; but what is all this to Eternity? What is all this to the great end for which we come h…ther? [m]Aulus Fulvius.As he told his Son,) that he begat him not to Cataline, but to his Country: So God did not ſend us into the world to eat, and drink, and buy, and ſell, &c. but that we might ſerve him, and ſave our own ſouls; all other things are impertinent to that errand we came for. A devout Pilgrim travelling to Jeruſalem, in his way paſſed thorow many Cities, where, though he ſaw many rare monuments, and found courteous entertainment, yet would ſay, This is not Jeruſalem, this is not the end of my coming. Amongſt thoſe many good things we have, and other things we do, we ſhould ſtill think with our ſelves, this is nothing to Eternity, this is not that we came into the world for; other things periſh vvith the uſing [n]Col. 6.13. and Col. 2.22., Our moſt needful care as to this life, is to provide food for theſe bodies, which cannot long ſubſiſt without it, all the labour of m…n is for his mouth [o]Eccleſ. 6.7., He that laboureth for himſelf, for his mouth craveth it of him, Prov. 16.26. Yet the Apoſtle telling us, meats are for the belly, and the belly for meats, adds withal, God ſhall deſtroy both it and them (p)1 Cor. 6.13., But when both theſe are deſtroyed, we have an Eternity to enter upon, and that ſhould be the great matter of our care, as being the main thing we came into the world for. Cato for a long time never declared his opinion about any buſineſs in the Senate, but would ſtill cloſe it with this paſſage, Methinks Carthage ſhould be deſtroyed: whatſoever elſe we think, or do, we ſhould ſtill conſider, Eternity is to be provided for: if we neglect this, all we do is nothing, and it will be a ſad reflection upon our death-beds, when over-looking our by-paſt lives, we ſhall find that we have all this time buſied our ſelves about impertinencies and neglected that great work for which we were ſent into the world.
[2.] It is for this end God giveth us all the precious time we have: wiſe men will not ſuffer their ſervants to ſpend their time about ſuch work as will not pay for the Candle they burn in doing it; neither would God give us ſo much precious time to be ſpent about thoſe petty things, thoſe nothings that moſt men are imployed about; nothing leſs than the ſervice of God, and working out our own ſalvation, will bear proportion with that invaluble talent of Time God hath indulged to us, I gave her ſpace to repent of her fornications (q)Rev. 2.21.: God doth not give us ſo much time to be ravelled out about trifles, but to repent; to make our peace with God, and make proviſion for our Eternal condition; the time ſpent about other things, is but loſt time: It is ſaid of Abraham, and ſome other good men, that they dyed full of daies; but ſome obſerve, it is no where ſo ſaid of any wicked men; Their daies are not full, but empty; they poſſeſs months and years of vanity, empty moneths (r)Job 7.3., as Gregory calls them; alluding to that, Some more refined Heathen thought that not worthy to be called by the name of life, which is not ſpent in doing good. Seneca ſaith of a vitious perſon, who arrived to a great age, that he was along time, but lived but a little ſpace; and of another, alluding to Mariners, he was toſſed up and down much, but ſailed little, ſuch perſons will have a ſad account to make at laſt, who bring their years to an end▪ as a tale that is told, ſpending all their time about other things, and neglecting this(s)Parſon Reſolut.: one expreſſeth it thus, ſuppoſe a Merchant ſhould ſend his Factor beyond the Seas, to negotiate his a affairs; and after his ſtaying there ſeven or eight years, being called for home by his Maſter, and demanded how he ſpent his time, ſhould bring in ſuch an account as this: ſo much time ſpent in Hawking and Hunting, ſo much in going to Taverns and Ale-houſes; would not every man laugh at ſo fond a reckening? But ſuppoſe, being asked further what he had done about his Maſters oc aſions, he ſhould anſwer that his time was ſo taken up with the other, that he could allow no time for his Maſters buſineſs; would he not be thought worthy of a ſevere puniſhment? The time is coming when we muſt be anſwerable to God for every hour, every minute of time we ſpend; and let us think before-hand how ſad it will will be, if being ſummoned before Gods tribunal, we ſhall be able to give in no other account than this, ſo much time ſpent in eating, drinking and ſleeping, ſo much in the purſuit of the profits and pleaſures of the world; perhaps ſo much in gluttony and drunkenneſs, in chamebring and wantonneſs, in ſtrife and envy; in the mean time little or none in that great work for which all our time was beſtowed upon us.
(3.) It is for this end, that God giveth us his word and Goſpel, his Sabbaths and Sacraments, and all the Means of grace we live under; for this end he ſends his Miniſters to make offers of Eternal happineſs▪ to this end, they bring line upon line, precept upon precept, exhorting, admoniſhing, perſwading, beſeeching us to look after the things of our everlaſting peace; and if, notwithſtanding all theſe helps to Heaven, we ſhall neglect ſo great Salvation; this will make our condition more ſad, our condemnation more inexcuſable; it is not here as it is in Livings, and other Eccleſiaſtical promotions, which perhaps are worth an hundred, or two hundred pound by the year, and yet not above ten or twenty pound in the Kings Books; no, God taketh exact notice what means we enjoy, how many Sabbaths we have, how many Sermons we hear. The year, and month, when the word of God came to the Prophets, ſtand upon record in Scripture (t)Ezek. 1.1. and 81. &c.. There is never a Sermon preached to us, never an exhortation preſſed on us by the Maſters of the Aſſemblies, never a motion from Gods Spirit, but are laid up in ſtore with God, and ſealed up amongſt his treaſures, and wil… at laſt day be produced as ſo many ſwift witneſſes againſt us, if we turn our backs upon ſo many offer… of ſalvation; and when we ſhall call to mind wha… helps and furtherances we have had, and what little improvement we have made of them; how much God did for us, and how little we did for our ſelves; how much God did to ſave us, and how little we could be perſwaded to do toward our own ſalvation: the thoughts of this will be as ſo many coles of fire, to kindle and encreaſe the flames of our juſtly deſerve torments, as ſo many rods or ſcorpions with which conſcience will laſh us to all Eternity; this being the… the great thing we have to do, what remaineth but that we ſet about it?
[2.] Conſider, there is no man whatſoever, but will on time or other approve of this courſe, and juſtifie the practice of thoſe who are moſt ſerious and diligent in providing for their eternal condition: Wiſdom is now juſtified of he… children, but will be one day juſtified of her greateſt adverſaries. Pliny the ſecond being written to by a friend to give ſome directions, how he might better order his converſation; wrote back to him, that he would not …ouble him with many directions, but would give him one which might ſerve in ſtead of all; that we would he be ſame men when we are well, that we profeſs our ſelves to be, and promiſe to be when we are ſick. It was the ſaying of a mo…e refined Heathen, but verily it is a ſpeech deſerving to be written in letters of Gold, or rather to be engraven with the point of a Diamond in the hardeſt Rock, in ſuch legible characters, that whoſoever runs may read it: Oh how happy a thing were it, if men were alwayes of the ſame mind that they are of upon their ſick-beds? It is noted by Zaleuchus in the Proem of his Laws that when men come to dye, there …nvades them a ſorrow for what they have done amiſs, and …n earneſt deſire that all their former life had been juſt …nd vertuous. And as remarkable was that ſaying of Plato, Know this for certain, that when a man cometh to …his, to ſee that he muſt dye, there cometh upon him both … great fear and a great care of thoſe thing, which he be…ore neglected in his life-time. It is an uſual thing for …arnal men, in the time of health, to look upon the ſervice of God as a wearineſs; to cavil againſt the …trictneſs of Religion; what need is there of ſo much …raying, and hearing, and pains-taking? but it is a are thing to hear men ſpeak thus upon their death…eds. Some ſay, the Mole, which continueth blind …ll her life-time, hath her eyes open towards her …eath: how many have we heard of, who have lived …ll their time, as if there were neither God, nor Heav…n …or Hell; yet at the time of death have their eyes o…ened, and conſcience awakened? How many, who…ave paſſionately befooled and blamed themſelves for …heir former neglects; one crying out, call time back …gain; another, My life is done, but my work is undone; others wiſhing that God would try them once more; that they might live a little longer time; promiſing what lives they would lead; what care and pains they would take: or if any be ſo far given over to a ſtupid ſecurity, that the grim face of Death cannot awaken them; it will be certainly thus with them ſoon after death. Bellarmine telleth of a wordly wretch, whom he went to viſit upon his death-bed, who, when he exhorted him to make proviſion for another world; anſwered him(u)De ante bene moriendi. l. 2. c. 11., Sir, I have much deſired to ſpeak with you, but it is not for my ſelf, but in behalf of my wife and children; for my ſelf, I am going to Hell, neither is there any thing that I would deſire in my own behalf; and this he ſpake, ſaith he, with ſuch compoſedneſs of mind, as if he had ſpoken of going but to the next Town or Village; vile brute! who could be ſo apprehenſive of his going to Hell, and be no more affected with it? could a man have ſpoken with this ſtupid ſet, after he had been ſome time in Hell? do we think he would have made as light of it, as he did then? Certainly if fear will not work upon men, feeling will. It is ſaid of Dives (w)Luke 16.23., That in Hell he lift up his eyes, being in torments, and ſaw Abraham afar off. He who all his life time ſcarce ever looked upward toward Heaven, yet being in Hell-torments, he lift up his eyes: the moſt ſtupid conſcience will then be awakened: they who now will not ſee, ſhall then ſee, and be confounded; in the latter daies they ſhall conſider it (x)Jer. 30.24., Oh how happy a thing were it if men were of the ſame mind now, that they will be of then, that they would be perſwaded to do that now, which afterward they will moſt paſſionately wiſh they had done, that they would but do that in time, which all the world would be glad to do when it is too late! On the other ſide, how ſad is it that men ſhould never conſider this, till they be awakened by everlaſting burnings? Pariſienſis calleth ſuch the Batts of Faith; as Batts do not look forth till the Sun be down: ſo it is with ſuch; Auſtin compareth them to them who awake out of a Lethargy, and fall into a Phrenſie; they awake out of a dead Lethargy of ſtupid careleſneſs, and fall into the Phrenſie of honour and everlaſting deſpair: to conclude this particu…ar; ſeeing there is no man whatſoever, but will one time or other approve of this courſe; it ſhould be our care now to ſet about it, to do that in time, which we will wiſh we had done, when it will be too late.
[3.] Conſider, that wiſdom is in nothing ſo much ſeen as in this. There is, ſaith the Philoſopher, a wiſdom in ſome particular, as when men are wiſe in their own profeſſions, and wiſdom in general (z)foreign., when men are wiſe about their chief good; by how much greater the good is we aim at, the greater is the wiſdom that is ſhewed in the attaining it. Eternal happineſs being the chief good, wiſdom is mainly ſeen in ſecuring that to our ſelves. There are three things in which true wiſdom conſiſts; firſt, to propound to our ſelves the chief good, the right end, which is Eternal bleſſedneſs: Secondly, to pitch upon the right means conducing to this end: Thirdly, to arm our ſelves againſt thoſe difficulties which might hinder us in the attaining it; as we act in this, ſuch we will appear to be at laſt; if we be ſuch as make ſeaſonable proviſion for our everlaſting condition, we will appear to be wiſe men indeed; but if after all our cares and plottings for other things, we ſhall have neglected this, we ſhall ſhew our ſelves the greateſt fools; it was for this cauſe that God calleth the rich man Fool (a), he was wiſe enough for the world: he knew how to get it, he ordered his buſineſs ſo, that his ground brought forth plentifully; when he had it, he knew how to keep it; he reſolved to pull down his barns, and, build greater; he knew likewiſe how to enjoy the comfort of it; Thou haſt goods laid up for many years, take thine eaſe, eat, drink and be merry; but becauſe all his wiſdom extended only to theſe things, making no proviſion for his future eſtate, God calleth him Fool, Thou Fool, this night ſhall thy ſoul be required of thee; and then adds, ſo is he that layeth up treaſure for himſelf, and is not rich toward God, that is careful about things temporal, but makes no proviſion for things Eternal: we uſe to look upon them as unwiſe men, who have only from hand to mouth; who look only for a preſent ſupply, but take no care for their future ſubſiſtence; ſuch are we, if all our care be limited to this ſhort life, without providing for our future eſtate: certainly they only are truly wiſe, who are wiſe unto Salvation; ſuch as are wiſe for other things, and regardleſs of this, will at laſt appear to be the greateſt fools; He that getteth riches, and not by right, ſhall leave them in the midſt of his days, and at his end ſhall be a fool: (b)Jer. 17.11.He that maketh it his great buſineſs to get riches, and ſo as he may get them, careth not whether it be by right or wrong, ſhall not only loſe them, when 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 bl…ſſed 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 days 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 a 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 of 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]1 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 ſtoried 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 he rep…yed him in another world: before he had been one day dead, he is ſaid to have appeared to the Biſhop, delivering in the Bond ca…celled, as thereby acknowledging, that what was promiſed was made good; It is likely the Relation is fabulous, but this is certain, one dayes 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 thus 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 type of Heaven; by that little ſurvey we 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 honor, were temperate in all things; and as ſome report, when they entred into thoſe Schools, 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 incorruptibl.
[5] We have but a ſhort time to ſ…cure this eternal happineſs; This I ſay brethren, ſaith the Apoſtle(h)and 7.29, foreign., 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 Tim…, 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 remain…th that they that have wives, be as th…ugh 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 laſted above five thouſand years, be ſhort, in compariſon of Eternity, much more that little ſcantling of time which any of us have here to ſpend; we are but of yeſterday, and know not, ſaith one, where we ſhall be to morrow; our ſoul is in our body like the young Bird in the ſhell, that will ſoon break, and the Bird fly out; like a Candle in a Lanthorn full of holes, which is blown out with every puff of wind. It was the ſpeech of Marcus Aurelius upon his death-bed, When we begin to live, we imagine our life will endure a whole world, but when it is ended, it ſeemeth to us to be but a puff, and blaſt of wind. The Scripture ſometimes expreſſeth the term of mans life by years (i)Pſal. 90.10., The days of our years are threeſcore years and ten: ſometimes it is reduced to moneths (k)Job. 14.5., The number of his moneths are with thee; ſometimes it is confined to days, So teach us to number our days (l)Pſal. 90.12.: ſometimes it is confined to a day (m)Job 14.6., That he may accompliſh as a hireling his day.
A man that hath ſome great work that muſt of neceſſity be done, and but one day for the doing it, had need work hard; it is ſo with us, only we are upon a far greater uncertainty; the ſhorteſt day hath its morning, noon, afternoon, and evening, ſo that he that hath work to do, knoweth before-hand what time he hath for doing it, but it is otherwiſe in the day of our life; ſome have a morning, but no noon, they are born, and forthwith die, ſtep from one grave to another, from the grave of their mothers womb, to the grave of the earth, the common mother of all: ſome have a noon, but no afternoon, their ſun ſets at mid-day, when their bodies are full of ſtrength, and their bones full of marrow: ſome have an afternoon, but no evening; and which of theſe may befall us, we know not.
There was a Jewiſh youth that went to a Rabbie, deſiring him to inſtruct him in the Law: the Rabbie asked him how old he was, he anſwered, eight: he told him he was too young to underſtand the Law, willing him to ſtay till he were eight years older, and then if he came, he would inſtruct him; The youth reply'd, Sir, I have been often in the Church-yard, and have obſerved, that there are as many graves ſhorter than I, as there are longer, and if I ſhould die before I be eight years older, what will become of my ſoul, if I be ignorant of the Law? That many are ſnatched away by death, in the morning of their age, we ſee by daily experience? what befalleth them, may befall any of us: and how ſad would it be if Death ſhould take us out of this world, before we have made proviſion for another? It was a cutting ſpeech of Caeſar Borgius; While I lived, I provided for every thing but death; now I muſt die, and am unprovided to die: What proviſion we make for this world, whether we have more or leſs, is no great matter, our abode here being for ſo ſhort a time: the great thing is, what proviſion we make for death and Eternity that follows it; and ſeeing the time of our life, the only time of providing for it is ſo ſhort, it infinitely concerneth us to improve this ſhort time to the beſt advantage, to work the work we have to do, while it is day.
[6.] When this ſhort time is once paſt, there is nothing to be done in this great work: If a man die, ſhall he live again [n]Job 14.14.? It is an affirmative interrogation, and hath the force of a ſtrong Negation; he ſhall not live again as to a natural life; this life is called an earthly houſe [o]2 Cor. 5.1., being once diſſolved, it ſhall not be inhabited from generation to generation: it is a Tabernacle, in the ſame place, A Shepheards Tent, [p]Iſa. 28.12.Other Tents are taken down, and ſet up again, but when this is taken down, the ſtakes thereof are removed, and the cords broken, it is never ſet up again till the Reſurrection; It is a Candle, The ſpirit of man is the Candle of the Lord [q]Prov. 20.28., if it be once put out, it is never lighted more; the ſun of our life being once ſet, it never riſeth again, after the evening of its ſetting, there is never, till the laſt Reſurrection [r]Job 14.14., a morning of its up-riſing; the Glaſs of Life being run out, it is never turned again: we are as water ſpilt upon the ground, which cannot be gathered up again; A wind that paſſeth away, and cometh not again [s]Pſal. 18.30; As the cloud is conſumed and vaniſheth away, ſo he that goeth down to the grave ſhall come up no more [t]Joh. 7.9.; As the Flood decayeth and dryeth up, ſo man lieth down, and riſeth till the Heavens be no more (u)Job 14.11, 12.. It was the ſaying of Charles the fifth, I have ſpent my treaſu…e, but that I may recover again; I have loſt my h…alth, but that I may have again; but I have loſt a great many brave ſouldiers, and them I can never have again: the like may be ſaid here, other things may be loſt, and yet recovered again; Job loſt his whole eſtate, yet God bleſſed his latter end, more than his beginning; Hezekiah loſt his health, and fell into a grievous ſickneſs, yet God added fifteen years to his life, but if the time of life be once paſt, it is paſt all recovery; to weigh the fire, to meaſure the wind, and to call back a day that is paſt, are three things mentioned by the Angel, of the like impoſſibility(w)2 Eſdras 4.5.; While the ſheep liveth, though the wool be clipt off every year, it grow…th again to the like weight, but clip it off when the ſheep is dead, and there never cometh any more; while life laſts, though much of our time be wilfully loſt, and much ſnatcht away againſt our will, yet by our Repentance, and future care we may regain it, as that expreſſion redeeming the time implyeth; but if the term of life be once paſt, there is no redeeming of loſt time; being once entred upon our eternal condition, there is no returning back to the enjoyment of formerly neglected opportunities: When a few years are come, I ſhall go the way whence I ſhall not return (x)Job 16.22., After death, there is no returning back to do any of theſe works we might have done here(y)Eccleſ. 9.10., Whatſ…ever thy hand findeth to do, do it with all thy might, for the…e is no work, nor device, nor knowledge, nor wiſdom in the grave, whither thou goeſt (z)John 9.4.: I muſt work the work of him that ſent me while it is day, the night cometh when no man can work: I might ſhew it in all thoſe works we are to do, in reference to ſecuring eternal happineſs; are we to ſecure it by praying? as, Whoſoever ſhall call upon the name of the Lord, ſhall be ſaved (a)Rom. 10.16.? that is not to be done after death; Becauſe he hath enclined his ear unto me, therefore will I call upon him as long as I live (b)Pſalm 116.10.: implying, when he ſhould ceaſe to live, he ſhould ceaſe to pray; Are we to ſecure it by hearing? as, Hear and your ſoul ſhall live (c)Iſa. 55.3.; neither can that be done after death. Dives deſired that one might be ſent to preach to his Brethren on earth, but deſired none for himſelf, knowing it was then too late; Are we to do it by praiſing God? as, Death cannot praiſe thee, the grave cannot celebrate thee (d)Pſal. 50.23. Iſa. 38.18.; Are we to do it by Repentance? which is therefore called a Repentance to ſalvation (e)2. Cor. 7.10., Repentance depends upon time; I gave her ſpace to repent of her fornication. When the time of life is paſt, though men cry like that fool Berbaldus ſpeaketh of, Oh Repentance, Repentance where art thou? where art thou, oh Repentance? (f)Rev. 2.21.they ſhall find no place for Repentance, though with Eſau they ſeek it carefully with tears: Are we to do it by believing in Chriſt? as, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved (g)Acts 16.31.. After this life there is no future offer of Chriſt to be expected, The daies come, when you ſhall deſire to ſee one of the days of the ſon of man, and ſhall not ſee it (h)Luke 17.22.. Are we to do it by Hope; which is therefore called the Hope of Salvation? To him that is joyned to the living there is hope (i)1 Theſſ. 5.8. Eccleſ. 9.4., but after death there is no place for hopes; What hope hath the Hypocrite when God taketh away his ſoul (k)Job 27.8.? The door of hope and mercy is then for ever ſhut up. Alexander laying ſiege to a City that refuſed to yield upon his ſummons cauſed a Torch to be lighted, letting them know while that torch burned, they might have conditions of peace; but if they ſtood out till that was burned out, they muſt expect nothing but fire and ſword; the time of this life is a torch of mercy that God hath lighted, while this laſts, we have opportunities to make our peace with God, but if we neglect it no…, it ceaſeth for ever.
Chryſoſtome obſerveth, that whereas God hath given many other things double; two eyes to ſee with, two ears to hear with, two hands to work with, two feet to walk with, to the intent that the failing of the one might be ſupplyed by the other; he hath given us but one ſoul; if that be loſt, haſt thou, (ſaith he) another ſoul to give in recompence for it? I ſhall add, as he hath given us but one ſoul to provide for, ſo he hath given us but one life to make proviſion for it: we have not a brace of lives, that we may recover in the latter, what we have loſt in the former: They ſay, there is no offending in war twice: it is certain there is no offending twice in this kind, if we miſpend this life, we have no other life to live here: if happineſs be once loſt, it is for ever loſt; if we once dye ill, we are damned for ever; and ſeeing after death there is no doing any thing in reference to Eternal happineſs, it ſhould be our care to do it now, as our Saviour argued; I muſt work the work of him that ſent me while it is day, the night cometh when no man can work; and not only to do it but to do it with all poſſible diligence: So Solomon upon this ground exhorteth, Whatſoeve… thy hand findeth to do, do it with all thy might; for there is no work in the grave whereunto thou goeſt.
[7.] Conſider, there are but few who obtain Eternal happineſs; it is indeed a Doctrine that carnal men do not love to hear; when Chriſt told the Jews, That there were many Widows in Iſrael in the days of Elias (i)Luk. 4.25, &c.; yet to a none of them was Elias ſent, but to Sarepta, to a woman that was a Widow; and many Lepers in the time of Elizeus, and yet none of them were cleanſed, ſaving Naaman the Syrian, thereby implying, though many live in the boſom of the Church, yet but a few ſhall be ſaved; the Text ſaith, When they heard theſe things, they were filled with wrath, and thruſt him out of the City; but how unwelcome ſoever this doctrine is to many, it is a certain truth, that ſhall ſtand more firm than the Sun, that faithful witneſs in Heaven; if we ask of the dayes that were before us, even ſince the time God created man upon the earth, we ſhall find this to be moſt true in all the ſeveral ages of the world; in Noah's time the world could not be very populous, having laſted ſo long, and men living eight or nine hundred years, yet there were but eight perſons ſaved in the Ark; though it be queſtioned by Divines, whether all that were temporally deſtroyed, were eternally damned; and we may think more charitably of ſome, eſpecially children, and ſuch as were not capable of faith and repentance; yet for the generality, the Scripture ſaith, That all fleſh had corrupted their waies; and the Apoſtle calleth them, the world of the ungodly, (k)2 Pet. 2.5.Who would have thought that in thoſe five populous Cities of the Plains, there ſhould not be found ten righteous perſons? yet for want of ſo ſmall a number, four of thoſe Cities were overwhelmed with a deluge of fire and brimſtone. We read of ſix hundred thouſand Iſraelites that went out of Egypt, yet of all theſe, two only entred the Land of Canaan; as Canaan was a type of Heaven, So Origen maketh thoſe two that entred there, a type of thoſe that are ſaved, and the reſt, of thoſe that periſh; if we come to David's time, he complaineth, The Godly man ceaſeth, the faithful fail from amongſt the children of men; They are all gone aſtray, there is none that doth good, no not one (l)Pſalm. 12. and 14.. In Elijah's time they were ſo few, that he thought himſelf alone, and Gods higheſt number did amount but to ſeven thouſand, and what were they amongſt the many thouſands of Iſrael and Judah? Iſaiah complaineth, they were but a ſmall remnant, comparing them to the ſhaking of an Olive tree, two or three berries in the upper moſt boughs (m)Iſa. 1. and 17.6.: Jeremiah complaineth(n)Jer. 3.14., they were but one of a family, two of a tribe; And Micah, Compareth them to the gleanings after Harveſt, and the gatherings after Vintage (o)Micah. 7.1.. Indeed in Chriſts time they grew up to a flock, and multiplied more in thoſe following times, yet this laſted not long; about three hundred and fifty years after aroſe a peſtilent Hereſie, when the world groaned to ſee it ſelf turned Arrian; and ſome time after, thoſe other Hydra…s heads, Mahom…taniſm and Popery ſprung up, which to this day have over-ſpread ſo great a part of the world; and at this day, if we conſider how few profeſs the truth, and of them, how few live up to their profeſſion; we muſt conclude, that even now there are but a few ſaved; and if ſo, how much doth it concern us to take heed to our ſelves? If when Chriſt told his Diſciples, that one of them was a Devil, and ſhould betray him: Though it were but one of twelve, every one began to ſuſpect himſelf; how much more ſhould we, when we hear, it is not one of many, but many to one, that are likely to miſcary, and periſh everlaſtingly? when one asked Chriſt, Are there few that ſhall be ſaved? he anſwered(p)Luke. 13.24., Strive to enter in at the ſtrait gate. That is the proper uſe we are to make of this Doctrine.
[8.] We can be ſure of nothing elſe; if we make it our buſineſs to ſeek temporal things, we are under a double uncertainty: Firſt, it is very uncertain whether we ſhall get what we ſeek: there is but one way to hit the mark, but ſeveral ways of miſſing it; though the world be courted by a great many, yet there are more ſuitors than ſpeeders; there are but few that get a prize in the worlds Lottery; theſe things are often like the ſhadow that flieth from them that follow it: they who make haſte to be rich, moſt what make more haſte than good ſpeed; and many times out of an eager deſire of getting what they have not, loſe wh…t they have: As Balaam, who greedily ſeeking after honour, and riches, not only loſt them, but his life likewiſe, being killed in the battel(q)Joſh. 13.22., Therefore the Hebrews apply that Proverb to him, the Cammel ſeeking horns loſt his ears: or if men do get theſe things, they are uncertain of keeping them; how often do theſe things leave men, before they leave the world? They flow by us ſaith Baſil, as the ſtream by the bank; time will moulder away the bank it ſelf, but the water ſtayeth not for that, but ſpeedeth on its wonted courſe: our life is as the tree, theſe things like the f…uit and leaves which fall off, while the tree ſtands: how many be there who ſeemed like a nail faſtened in a ſure place, which have been like Shebna, removed from their ſtation, and toſſed up and down like a Ball in a large Countrey: we can have no more aſſurance of theſe things, than if we take a model of this daies clouds, and think to compare them with them that will the next day appear. Some have compared great men to the mountain Veſuvius near Naples, which they ſay is ſo abundantly fertile, that it is worth thouſands yearly; but when it happens to caſt forth its fery entrails, doth ſometimes more hurt in a day, than it brought profit in a whole age; and how many who have been raiſed to the higheſt pitch of wordly greatneſs, yet in one days miſcarriage have been deprived of all they have been ſo long gathering together, and lived to be objects of pity to all that knew them: We need not take Hiſtories for examples, daily experience ſealeth to the truth of this; he that in times of ſo great mutability hath not learned this leſſon of the worlds uncertainty, deſerveth to be taught it, as Gideon taught the men of Succoth and Penuel, with thorns and brambles of the wilderneſs: Or if theſe things laſt till death, that is the longeſt day.
I remember(r)Rogers his Treatiſe of Love. one telleth of a worldly wretch, who when he ſaw he muſt dye, taketh a piece of Gold, and putteth it into his m…uth, ſaying, Some wiſer than ſome, whatſoever cometh of it, I will carry this with me; but could the ſot think, to carry his gold with him into another world? God tells the rich fool, This night ſhall th… ſoul be required of thee, and then whoſe ſhall theſe things be which thou haſt provided? Whoſe ſoever they ſhould be, they ſhould be no longer his; when men have been all their lives time lading themſelves with thick clay: it fareth with them at death, as with the Hedge-Hogg, which having laded her ſelf with Apples upon the prickles of her back, and with much adoe dragged home her over-heavy burden; perhaps carrieth one in her mouth, but hath the reſt ſwept off by narrowneſs of the hole, which ſhe only made wide enough for her own paſſage; We brought nothing into this world (s)1 Tim. 6.7., and it is certain we can carry nothing out. So that if we look after temporals, we cannot be ſure either of getting or keeping them; whereas, if we make Eternals the matter of our choice, and labour for them in a right manner, we may aſſure our ſelves of both. The wicked worketh a deceitful work, but to him that ſoweth rigteouſneſs, ſhall be a ſure reward (t)Prov. 11.18.. God hath not ſaid to the houſe of Jacob, Seek ye me in vain (u)Iſa. 45.19, 24.. If we would take as much pains for Heaven, as others do for the world, we might undoubtedly obtain it, and being obtained, there were no danger of loſing it, I give them Eternal life, and they ſhall never periſh; neither ſhall any man pluck them out of my hand (w)John. 10.28.; and the conſideration of this cannot but be a powerful motive and encouragement: So it was to the Apoſtle, I therefore ſo run, not as uncertainly (x)1 Cor. 9.26.; other runners, though they run with all their might, are upon great uncertainties; Know ye not that they that run in a race, run all, and but one receiveth the prize: And ſo it is in all other adventures about worldy things, moſt have but their labour for their pains; but it is otherwiſe in this ſpiritual race; I ſo run, not as uncertainly; ſo fight I, not as one that beateth the air: And upon the ſame ground the Apoſtle encourageth others; Be ye alwaies abundant in the work of the Lord, foraſmuch as your labour is not in vain in the Lord (y)1 Cor. 15. laſt..
[9.] Conſider what we have done in this great work; how little, and how much.
(1.) How little; the greateſt part of men are ſcattered abroad in the world, like the Iſraelites about the Land of Egypt, to gather ſtubble; or like Ants about a mole-hill, buſying themſelves about impertinencies. Sir Thomas Moore ſaith, There is a Devil called Buſineſs(z)Negotium., that carrieth more ſouls to Hell, th…n all the Devils in Hell beſide: moſt men have ſo many Irons in the fire, are cumbered about ſo many things, that they wholly neglect that one thing neceſſary: Nay, it is to be feared, many in the boſome of the Church, who have lived forty or fifty years under powerful preaching, have heard many hundred Sermons to provoke them to this duty; yet the time is yet to come, that ever they ſpent one hour together between God and their conſciences, in promoting that great work of their Salvation; ſtrangers have devoured their ſtrength; other things, (and that for the moſt part impertinencies,) have devoured the ſtrength of their abilities, the cream of their time: When Heaven, and eternal happineſs have been neglected, as if they were not; and if it hath been thus with any of us, let the time paſt be enough to have been ſo prodigiouſly regardleſs of that which ſo nearly and infinitely concerneth us: Let it be our care for the future to redeem our loſt time; the word uſed by the Apoſtle (a)Eph. 5.16., properly ſignifies to buy a thing back again, a metaphor taken from men that mortgage their Land, and redeem it again: by how much more careleſs we have been, the more dilligent ſhould we be for the future, compenſating former neglects by our after-care: a man that hath ſome work to do, that muſt of neceſſity be done, if he hath loytered away moſt of the time allotted for the doing it, had need work the harder: Such as come not into the Vineyard till the ninth or eleventh hour, muſt then be more diligent, if they would be equal with them that have born the heat and burden of the day. When the Husbandman breaks up a piece of ground, that hath been long fallow, he expects a double crop, to ſatisfie for its former barrenneſs, the like God expects from us.
(2.) How much we have done; there are many, who like Agrippa, are almoſt perſwaded to be Chriſtians, who are ſo far convinced, that they have taken ſome pains, heard many Sermons, put up many Prayers, ſet a part many hours, that they might attend the buſineſs of their Salvation; and perhaps have ſuffered much for their forwardneſs in Religion; and think how ſad a thing it would be for ſuch to loſe all the Sermons they have heard, all the prayers they have made, all the time they have ſpent, all the pains they have taken; and after all this to go to Hell for want of not going through with this work; ſuch may not unfitly be compared to unhappy Mariners, who have ſailed to many ports, conflicted with the difficulties and dangers of a tedious Voyage, and with much hazard, and pains fraught their Ship with rich Merchandize, yet after all this, when they are well nigh arrived at their deſired Haven, for want of a little care ſplit upon the Rocks, and leave all they have got, a prey to the mercileſs waters. If then we be ſuch as have taken ſome pains, and made ſome conſiderable progreſs in the way to Heaven, let that we have already done, engage us to do ſomething more, that we might not loſe all our labour, men have this wiſdom in other things; he that hath already ventured much, will ſhoot another Arrow in hope to make good former loſſes; the Husbandman that hath beſtowed ſome coſt upon a piece of ground, and ſeeth it doth not anſwer his expectation, will beſtow more coſt, and lay on more compoſt, that he may receive ſome fruits of his coſt and labour. A man that hath lent money and hath no ſecurity for it, will be willing to bedge in one debt with another, to lend a greater fumme, that he may get ſecurity for that, and the other too, in like manner, having done ſomething by way of ſecuring eternal happineſs; let us go thorough with this work, that all our former labour may not be in vain.
[10.] Conſider what opinion we have of our ſelves, in reference to our intereſt in eternal happineſs; the way of man is right in his own eyes, ſaith Solomon; every man is naturally apt to think well of himſelf, and his condition; and probably it may be ſo with us; we may think our ſelves rich and encreaſed with goods, and not far off from the Kingdom of God; if ſo, think what a ſad thing it would be to deceive our ſelves in a thing of ſuch infinite and everlaſting concernment; Scipio ſaid, it is a ſhameful thing in war, to ſay, I had not thought it; war being of ſo great conſequence, that a man muſt▪ probably either conquer or die; every miſtake here is dangerous; the Moabites, ſeeing the water look red through the ſhining of the Sun upon it, concluded, this is blood, the Kings are ſurely ſlain, and thereupon encouraged themſelves; Moab to the ſpoyl; but going to fight upon this preſumption, were themſelves conquered (c)2 Kings 3.; and if it be dangerous to be miſtaken in matters of war, certainly much more in that great buſineſs of Salvation, in which if we be deceived, we are undone eternally. This deceit hath two great evils attending it:
(1.) It hindreth men from labouring for it; what he ſaid of Learning, is as true in this, many men might have obtained it, but that they thought themſelves to have already attained it. Conviction is the firſt ſtep to Salvation, there are none further off from the Kingdom of Heaven, than they, who preſume upon the goodneſs of their condition.
(2.) This falſe perſwaſion will add much to our miſery, the Church made this an aggravation of her ſad condition; We looked for peace, and there is no good, and for a time of healing, and behold trouble (d)Jer. 14.19., And think what an amazement it will be, when thou ſhalt one day ſay, I looked for Heaven, and behold Hell is my portion; I looked for eternal happineſs, and behold everlaſting miſery; if thou hadſt never hoped, nor promiſed better things to thy ſelf, thy confuſion would not have been ſo great; but to live and dye with confident hop…s of Heaven, and at laſt to fall from ſo high a Pinacle of Hope, to that diſmal pit of everlaſting deſpair, this will wound deeply: When Hamilcar lay before Syra…uſa, he thought he heard a Voice intimating to him, that he ſhould the next night ſup in Syracuſa; and thereupon concluding he ſhould certainly conquer it; He commanded his Army to prepare for a fight, but they beginning to mutiny, the Citizens took that opportunity, brake in upon them, took Hamilcar priſoner, and that night he ſupped in Syracuſa, but not as a Conqueror, as he imagined, but as a Captive, which was the more grievous to him, becauſe he was before ſo confident of Victory (e)Val. Max.; in like manner, for thoſe who are confident of Heaven, to be doomed to Hell; for thoſe who make no queſtion of ſeeing, and enjoying God in the land of the Living, to be eternally excluded his glorious preſence, this will double their damnation, and be a matter of the greateſt confuſion; believe it, it is a ſad thing for men to have hopes for Heaven, and yet evidences for Hell: to have Heaven in their hopes, and Hell in their hearts: to ſay to themſelves, Soul, take thine eaſe, and God to ſay, Devil, take his Soul: If then we be ſuch as are perſwaded it ſhall be well with us, let that engage us to all ſeriouſneſs and diligence in ſecuring eternal happineſs, that we may not be thus wofully deceived in our expectations.
11. Eternal happineſs is not to be had without our labouring for it; the things of this world are not uſually had without labour. The ſoul of the ſluggard deſi…eth, and hath nothing; (f)Prov. 13.4. & 21.25.The deſire of the ſlothful killeth him, for his hands refuſe to labour; much leſſe is Heaven to be had without it. As God hath propounded happineſs as the end, ſo he hath appointed labour as the means; labour for the meat that endureth to Eternal life; work out your ſalvation: and what God hath joyned together, let no man think to put aſunder: it is in vain to expect happineſs upon any other terms, as ſoon may wee think to pluck the Sun out of Heaven, or remove the earth from its Center, as ſoon may the ſilly flye mount up to Heaven, and with her narrow wings darken the Sun, and with her feeble ſeet ſtay the motion of the Primum Mobile, as we be able to alter the Decrees of Heaven, and invert that order that God hath ſet: let fooliſh men think ſo much labouring to be more than needs, and cavil againſt the ſtrictneſs of Religion; God hath ſaid, without holineſs no man ſhall ſee him, and whoſe words ſhall ſtand; God…, or theirs? who ſhall determine upon what conditions happineſs is to be had, but he that giveth it? as our endeavors without God cannot, ſo God without our endea…ours will not ordinarily ſave us; though God giveth the earth to the meek yet he giveth Heaven only to the violent, the violent take it by force,(u)Mat, 5.5. and 11.12. Jacob got the bleſſing by putting on the garments of his Brother Eſau; Eſau ſignifieth working; if ever we would wear that rich Garment of Salvation, we muſt get it by working; our Saviour indeed ſaith of the Lillies, that they toyl not, neither do they ſpin, yet Solomon in all his Royalty was not arrayed like one of them; but it is otherwiſe with this Garment of Salvation, we muſt Win it with Labour, before we wear it with Triumph, it is an infinite mercy that Salvation is to be had upon ſo fair terms: We muſt not think to impoſe upon God, and make conditions of our own.
12. Conſider, men may do much, and go far, yet miſs of heaven for want of coming up to Gods terms, many at the laſt day will make fair pretenſions, pleading that they had Eaten and Drunken in Chriſts preſence and heard him preach in their ſtreets, that they had propheſied, & caſt out Devils in his name, & yet be excluded: The fooliſh Virgins, the young man▪ Demas, & many others, went far, and yet failed of the grace of God. Luther ſpeaketh of one Arſenius, who made a great profeſſion, & was a man of eminent parts, praying, & diſcourſing to admiration, when this man lay upon his ſick-bed, his friends that came to viſit him, expected to hear ſome great thing from him, and told him, That ſure he could not but enjoy much comfort, who had been ſo eminent for the profeſſion & practice of godlineſs? But he anſwered, that he had not that comfort they thought he had, that he found it now to be with his ſoul, no… according to what man judgeth, but according to the judgment God paſſed upon him, and God, ſaid he, judgeth righteous judgment. Many the like inſtances might be given, and When vve hear of the ſhip-vvrack of ſo many goodly Veſſels: of the fall o… ſo many bright ſhining Stars, had vve not need vvor… ſure, & take all poſſible care that vve do not miſcarry in like manner? Upon this ground our Saviour exhorts, Strive to enter in at the ſtrait gate, for many will ſeek to enter in, & ſhall not he able; (vv)Luke 13.24.And the Apoſt.(x)Heb. 4.1. Let us therefore fear leſt a promiſe being left us of entering into his reſt, any of you ſhould ſeem to come ſhort of it.
13. It is an infinite mercy that eternal hapineſs is yet attainable, when by the ſin of our firſt parents we juſtly forfeited that hapineſs to which we are intitled at our firſt creation; God might have dealt with us as he did with the lapſed Angels, who had no ſooner ſinned, but were expelled heaven, & left without poſſibility of happineſs. Indeed ſome School-men & other divines give ſeveral reaſons for this different diſpenſation of God towards Angels & men; ſome thus, that there is a time prefixed both to Angels & men, after which there ſhould be no poſſibility of altering their eſtate; now as death is the time prefixed to man, ſo the firſt good or bad deliberate action to the Angels, that thoſe that then ſtood, ſhould be confirmed in their happineſs, but thoſe that fell, ſhould be put out of all capacity of being happy: Some think it to be the greatneſs of the Angels ſin above that of man; they ſought to be like God in Omnipotency, which is not comunicable to any creature; man only in Omniſcience, …r the general knowledge of things which they ſay may be imparted to … creature, as it was to the humane ſoul of Chriſt: …ome refer it to the manner of their ſinning; the Angels fell of themſelves, having no others to tempt them, but man, by the ſuggeſtion of Satan: and it is leſs to ſin, when overcome by temptation, than to ſin voluntarily without any temptation; other reaſons they give, that tho ſome Angels fell, others ſtood, & ſo the vvhole ſpecies did not periſh; vvhere as, in Adam all mankind fell, ſo as had not God appoint…d a Redemption, none of the race of mankind could have been ſaved. Again, the Angels vvere more glorious creatures, living in the preſence of God, whereas man was made lower than the Angels, and was plac'd upon the earth at a greater diſtance from God, and as a Tree that falleth from ſome high precipice, is more battered and broken in the fall, than that which falleth from a low place. So here, by how much, ſaith Auſtine, the Angels were more high in glory, by ſo much was their fall more grevious and irrecoverable; and man, by how much he was more frail by nature, by ſo much more capable of mercy and pardon. Again the knowledge of Angels is intuitive, when they take a view of any thing, they ſee it in the cauſes, the effects, and all that belongeth to it; and ſo what they do, they do with ſo full a conſent of will, that they never alter, or repent; whereas the knowledg of man is diſcurſ…ve, he findeth out one thing by another, and one thing after another; ſo that upon further conſideration, he often repents of what he before did, and diſliketh what he before approved. To this purpoſe is that diſtinction amongſt the School-men of a three-fold will▪ the will of God, that can neither turn nor return: th… the will of man, that may both turn and retur… that is, may alter both before and after Election; between theſe is the will of Angels, that may turn ba… not return, may alter before Election, but not after and becauſe, as what elſe they do; ſo when the… ſinned, they ſinned with that full conſent of will, tha… they cannot alter or repent; hence they ſay, the ſin was unpardonable, and their fall beyond all recovery; whereas man, who ſinned not with that full conſent of will, might after repent of what he did, an… ſo be capable of mercy and pardon: Others conceive it thus, that the Ange…s having ſo great a meaſure of light, d velling in the preſence of God, an… the light of his countenance, could not ſin by error or miſperſwaſion, but out of malice, which is the ſi… againſt the Holy Ghoſt. It is ſaid, That the Devil … bode not in the truth (y)John 3.44.Zanchy and ſome other think by Truth here, is meant the Truth of the Goſpel, which the Apoſtate Angels refuſed to ſubcribe to; they ſay, it is hard to conceive that God ſhould irrecoverably caſt off a creature, till he hath rejected the help of a Mediatour; and they conceive it thus, that God ſhould make known to the Angels, that they ſhould be confirmed in their happineſs by Chriſt, who was in time to take the nature of man, and in that nature they muſt be ſubject to him; they through pride refuſe to ſubmit to this order; and thus, ſaith Zanchy, we may reconcile thoſe different opinions amongſt Divines concerning their Sin. Some affirming, it was pride, ſome envy and malice, ſome Rebellion, others Apoſtacy; whereas in this, all theſe meet together; in that they took it indignly, they could not continue happy without Chriſt, there was their pride; in that they envyed this happineſs to the humane nature, there was their Envy and Malice; in that they refuſed to ſubmit to this order of God, there was their Rebellion; in that they choſe rather to leave there firſt habitation, there was their Apoſtacy: So that upon this account their ſin is …hought to be the ſin againſt the Holy Ghoſt in re…uſing the help of a Mediator; whereas man, though …e ſinned againſt God his Creator, yet did not reject …he help of a Redeemer, but relyed upon that pro…iſe, The ſeed of the Woman ſhall break the Serpents …ead; Theſe ſeveral reaſons are given, why God …hould caſt off the Apoſtate Angels, and yet put man into a poſſibility of hapineſs, in which, though there be much probability, yet after theſe rational indagations, we can aſcribe it to nothing ſo certainly as to the will and pleaſure of God; and may cry out in the Apoſtles words, Oh the bounty and ſeverity of God, to…ards them ſeverity, towards us men bounty: That …od ſhould paſs by ſo many once glorious Creatures and extend his mercy to poor loſt man, this is that vvhichwhich may juſtly ſvvallovv up our thoughts in admiration, & he proper improvment vve are to make of this ſingular diſtinguiſhing mercy, is to labor after an intereſt in that happineſs, vvhichwhich is tendered to us, but denyed unto them: othervviſe if vve ſhall neglect this great ſalvation, vve ſhall hereby make our ſin more grievous, & our condemnation in this reſpect more inexcuſable than that of the devils. Suppoſe two Rebels to have taken up Arms againſt their Prince, the Prince leaving one out of all hopes of mercy, ſhould ſend a pardon to the other, if this man to whom the pardon is granted, ſhould refuſe the pardon & ſlight his Princes favor, would not every man judge him Worthy of a more ſevere puniſhment? thus it is between us & the Devils: Anſelme hath a good meditation to this purpoſe, in which he aggravateth his own ſin above the Devils; the Devil ſinned when he had not ſeen any before puniſhed for ſin; I, notwithſtanding I ſaw his puniſhment; he perſiſts in his malice againſt God rejecting him, I againſt God inviting me, he is hardened againſt God puniſhing, I againſt God ſhewing mercy, he againſt God who reprobated him, I againſt God dying for me, & ſo concludes, behold the Devil whoſe Image I abhor, yet in many things I find my ſelf more to be abhorred. And remarkable is that of Euſebius Emiſſenus, though the Devil ſhould be damned for many ſins, and I but for one, yet mine would exceed the Devils impiety; they never ſinned againſt a God that became an Angel for them; they never ſinned againſt a Mediator that was Crucified for them, but miſerable & wretched I (& it is wonderful that my heart doth not melt when I think on it) have ſinned againſt a God, became man for me, againſt a God who hath left me an example of love and holineſs, I am more unworthy than the Devils: If then w… would not make our condemnation in this reſpect more greivous and inexcuſable than that of the Devils; let us take heed of neglecting this Salvation provided for us, ſeeing there is happineſs for us, when there is none for them; let this engage us to give all diligence to make this happineſs fure to our ſelves.
14. Conſider what a ſad thing it will be to loſe Eternal happineſs for want of labouring for it: What is a man profited if he ſhall gain the whole World, and loſe his own Soul? Suppoſe a man could heap up ſilver as the duſt, and gold as the ſtreams of the brook, that he could gain as much as the Devil promiſed Chriſt, all the Kingdoms of the World & the glory of them; or as our Saviour here ſuppoſeth, could gain the whole World, & in the gaining of that ſhould loſe his Soul, ſhould loſe Eternal happineſs, which is the ſame in effect, he ſhould make but Glaucus and Diomedes's exchange of Gold for Copper; like the Cock in the Fable, that parted with a Pearl for a Barley-corn. Chryſoſtome compares ſuch to workers in Mines, who for a little wages do always hazard, and ſometimes loſe their lives. Menot a French Preacher compareth them to a Huntſman, that ſpoileth a Horſe worth many pounds, in purſuit of a Hare not worth ſo many pence; Pareus to a man that with much ado winneth Venice & as ſoon as it is won, is hanged up at the gates of the City: When ſuch an one ſhall at laſt compute what he hath gained, & what he hath loſt, he will certainly conclude, that he hath made a woful Bargain. A man that hath loſt a rich Jewel, & took it to be but a common Peble, or hath loſt the Evidences of his whole Eſtate, & thought them to be but waſte paper, is at preſent but little troubled at his loſs, but if he comes to underſtand what he hath loſt, he is ready to tear himſelf in peices: Men now cannot be brought to underſtand the worth and excellency of eternal happineſs, nor what a ſad thing it is to loſe it. Honorius the Emperor had a little white Hen, which he extremely doted on, calling her Rome after the name of his Imperial City. When Rome was taken by Alaricus, and news was brought to him, being then at Ravenna, that Rome was deſtroyed, he thinking they meant his Hen, called by that name, brake out into a paſſion; but when he was told, it was the City ef Rome he ſeemed to be leſs troubled: being more affected for the loſs of a paltry Hen, than for the prime City of the World. Many men are more troubled, I will not ſay for a Wife or a Child, but for the loſs of a Horſe, or a Cow, than to hear they are in apparent hazard of loſing eternal happineſs; but when after death they ſhall find themſelves for ever deprived of it, and ſhall have their underſtandings cleared, and enlarged to know the worth of what they have loſt, then they will conclude that their is no loſs like this loſs; and would think themſelves happy, if upon any conditions they might be but ſome little time within the poſſibilites of happineſs: They would be willing to give any thing, thouſands of Rams, ten thouſands of Rivers of Oyl, or whatſoever men count precious: they would be willing to do any thing, if prayers, tears, humiliations, watchings, faſtings would prevail to regain loſt time, how gladly would all this, and much more be undertaken? If it were to be regained by hewing their way through Rocks of ſtone, by ſwimming through Seas of blood, by encountring the greateſt difficulties and dangers, how willingly would they undertake any thing that is poſſible to be done? they would be willing to ſuffer any thing, if enduring the pain of a thouſand deaths, if lying a thouſand years in Hell, would ſatisfie Gods Juſtice for their former neglects, and prevail for ſome longer time to be indulged them, how tolerable would this ſeem? How gladly would they accept of the Conditions? But alas it will then be to late, the door of hope and mercy will be then for ever ſhut up againſt them; they will have nothing then to do, but to lament their doleful loſs, and that they will do with howlings and lamenations, able to rend Rocks and Marbles in pieces.