A Prospect of Eternity, Chapter 16

A Prospect of Eternity · Chapter 16

p. 195CHAP. XIII.

Ʋſe of Exhortation.Branch 1 FIrſt let this exhort us all, To fill our thoughts with Eternity. Let this word alwayes lie floating on our meditations. It is recorded of Philip K. of Macedon, that he gave a penſion to one, to come to him every day at dinner, and to cry to him, Memento te eſſe mortalem, Remember thou art but mortall; and this ſhould alwayes ring in our ears, Memento te eſſe immortalem, Remember thou art immortall: thou haſt an eternity to ſpend; thou haſt an everlaſting condition to ſucceed. All our thoughts ſhould be alwayes drawne as ſo many lines to this center. As the Pſolmiſt he did never Pſal. 139. 18.Ps 139:18awake, but he was with God, his meditations faſtned upon that infinite and pleaſant object; and in the night Pſal. 16. 7.Ps 16:7which buries all things in a ſilent confuſion, his heart bubbled forth holy Ejaculations towards heaven: Let us in this draw Davids picture, to make eternity the ſphear of our thoughts, and the object of our meditations. p. 196There is no occurrence or paſſage that can befall us, which may not draw eternity into our thoughts; when we ſee the graves of others, we may conclude, they have already hoyſed ſaile upon the the Ocean of eternity; when we obſerve the proſperity of others, we may conceive they are but ripening for eternity, as the Sun when it is at the higheſt, it then poſteth to a ſetting. Our lives here, let them be the pageants of never ſo many temporall felicities; they are but a ſhort dying groan; and are always lanching into the vaſt Ocean of eternity. When we obſerve our own corporall diſtempers and indiſpoſitions, then death is but ſcaling the wals, which being broken down, the ſoul flieth to eternity; when we 2 Cor. 4. 17.2 Cor 4:17obſerve the fleet pace and ſwift carreer of time, how the ſeverall parcels of it ſlide away in an inobſervable velocity, one houre treading upon the heels of another; all theſe diverſities of time are but ſo many ſtreams running into the ſea of eternity. There is no paſſage or Providence can knock at our doors, but eternity may be behind it. Therefore let our contemplations be p. 197alwayes preying upon our everlaſting Luk. 12. 20.Luke 12:20eſtate. It is not what I am here, whether gorgeous or inglorious, filled with the good things of the earth, or covered with the reproaches of the Pſal. 73. 6.Ps 73:6world; but what ſhall do, for ever? where ſhall I take up my lodging in eternity? St. Hierome uſed to ſay, Nier.He could never go forth, but he alwayes ſuppoſed he heard the ſound of the laſt trumpet, and the Angell crying, Surgite mortui, & venite ad judicium, Ariſe ye dead, and come to judgmen. It is ſtrange to conſider how men rally up their thoughts, and muſter them, to proſecute their baſeneſſe here below; with what eagerneſſe and ſtudiouſneſſe they methodize their earthly affaires; how do they live and clog their reaſons and underſtandings with a multiplicity of occurrences? how do they put judgment, and memory, and conſcience it ſelf upon the Act. 5. 2▪Acts 5:2wrack, to put to uſury their advantages, and in the mean while ſeldome or never ſeriouſly, and practically put this one queſtion to themſelves, What ſhall I do, whither ſhall I fly, where ſhall my harbour be to all eternity? p. 198Inſomuch that moſt men, like that dying Heu vaga, animula, blandula, quae nunc abibis in loca?Pope, when they come to lie on their death-beads, they then begin to enquire, where they are going, and which way their travels muſt be. So pleaſingly and inconſiderately doth poor man delude and turn cheat to his own ſoul. But ah! let our contemplations, Mat. 24. 28.Matt 24:28as the Eagle to the carkaſſe, flock to eternity, and there be always hovering and brooding till we get a ſight of an eternall crown.

But now to ſet home this argument, and to invite your meditations to this neceſſary probleme and ſubject, to chain your thoughts to vaſt, boundleſſe eternity; a Sea we muſt all ſail in, whether rough or pleaſant: I ſay to further this deſigne, let me caſt in theſe few conſiderable incentives.

1That you may fill you thoughts with eternity, conſider, It is the nobleſt ſtudy, it is moſt ſublime and generous. Eternity compriſeth all thoſe noble enjoyments and ſubjects which are fit for the ſpeculations of the ſoul of the Saint. God, and Chriſt, and glory, the ſouls chiefeſt poſſeſſion, theſe p. 199are Contemplations fit to give the As he ſaid, when he uſed to contemplate on God; Nunquam minus ſoſus, quam cum ſolus.ſtudious ſoul entertainment; theſe are ſutable company for our cogitations and thoughts. It is ſtrange to take notice, how men for the moſt part, fill their thoughts with dirt, and the muddie profits of the world; how Pſal. 63. 6.Ps 63:6they diſgrace and diſcredit their own ſouls, thoſe pieces of divinity in their breaſts, with frothy, carnall, and earthly contemplations. How many are there, who put only pibble in the beautifull casket of their underſtanding, ſtudy droſſe, and dung, and that which the Apoſtle cals loſſe, are Phil. 3. 8.Phil 3:8verſed about their inaminate comforts, their corne, their wine, and their oil: what is this but to carry rubbiſh and ragges in a Chariot? But the moſt adequate and noble ſtudy of the ſoul is eternity; to be alwayes ſounding and fadoming that Ocean: how ſhall my ſoul fare for ever? what will be the portion of my eternity? what will God ſettle on me for everlaſting? Platoes Treatiſe, De immortalitate animae, of the immortality of the ſoul, ſpake him divine. The underſtanding of man is the nobleſt faculty of the nobleſt p. 200part, (viz.) his ſoul; and what more proportionable for the encounters of this noble light, then eternity, and thoſe things that are attendant upon it?

What a low degeneracy is it, for men to corrupt and putrefie their thoughts with periſhing and dying objects, and crowd into their moſt ſerious meditations nothing but earth, and the things of the world? How doth poor man, when wholly taken up in theſe droſſie contemplations, but debaſe Nec in rebus caducis aeternitas complacere poteſt. Bern.himſelf into the vileneſſe of an idoll, undervalue and uncoyne himſelf, blot out Gods image and ſuperſcription, and write in the image and inſcription of earth? he doth as it were turn himſelf into braſſe, and iron, and reprobate ſilver; the ſoul whoſe heat and ſtudies are vented and waſted upon theſe ſublunary things, doth but ſtain its originall, and caſt a dampe upon the divinity of its own nature.

Now how low and ſordid theſe meditations upon terreſtriall and droſſie vanities are, will appear in our viewing of theſe three things.

p. 2011It is a degeneracy to confine our thoughts to ſublunaries; as they are the impertinency of our life, they are Rom. 14. 17.Rom 14:17a meer parentheſis. Theſe outward things they are nothing to our purpoſe. We are travelling towards eternity, and to fix our thoughts on theſe crackling thornes, is but a meer digreſſion. It is ſtrange to obſerve how Mat. 6. 33.Matt 6:33men vex their own thoughts, plot, contrive, foſter, and commence their deſignes for theſe outward things, which ſhall never fall into the account, no further then as they aggravate the guilt of a ſinner, the joy of a Saint, in the improvement or miſpending of them. The queſtion is, whether thou haſt gained an intereſt in Chriſt, got thy ſins blotted out, or haſt had the beatificall ſight of a ſmile from God. For the traſh and chaffe of the world, who required, will God ſay, theſe things at your hands? what are all theſe things to thy ſoul, thou ſtudious worldling? It is eternity ſhould take up all our Contemplations, how thou ſhouldeſt fare for ever; to ſpend our thoughts on theſe earthly enjoyments, is as to goe to law for another p. 202mans right, or intrude our ſelves into his controverſie.

2To fill our thoughts with theſe outward things, it is to ſtop our meditations from our home. The wiſe men followed the ſtar, and we ſhould purſue eternity, thy home O ſoul, thy manſion, thy portion for ever. This Mat. 2. 10.Matt 2:10ſhould be the Contemplation of a Chriſtian, how ſoft Chriſts boſome, how glorious his face, how ſweet Gods ſmile; what thoſe felicities are that are reſerved for the Saints? But to fill our cogitations with extrinſecals, is but the alienation of our thoughts, an unnaturall diverſion. When the poor travaller ſurveyes Heb. 11. 13.Heb 11:13many Countries, his thoughts and contemplations, they are oft at home, and ſetled on his own coaſt. Our meditations ſhould alwayes be ſailing toward our home, and let not the world and its flatteries obſtruct or ſtop our Carreer.

3The thought of theſe outward things, unfit the ſoul for eternity; how unprepared is a worldly man for his eternall eſtate; how loath to leave the twig, and fall into the Ocean of eternity? As the rich man in the p. 203Goſpell; with what regret, and reluctancy Luk. 12. 20.Luke 12:20of ſpirit, when he is caſting upon eternity, doth he cry out, Farewell my dear enjoyments, thoſe pleaſant darlings of my ſoul; I ſay, with what reluctancy and contraction doth he then think of eternity, when he is entring upon it? how ghaſtly is the face, and how unwelcome the arreſts of eternity? Nothing is more dreadfull to this imprudent miſerable wretch, then to look from the maſt of this life down into the Ocean of eternity. What clammy ſweates, and ſad affrightments doth now the thought of an everlaſting condition create? Theſe worldly and droſſie meditations how do they unhindge the ſoul; and make it jarre and diſcompoſe it for its entrance upon eternity. But then man acts moſt nobly and in a genuine ſpeare, when his contemplations flie forward to eternity, and are deſcrying that boundleſſe Sea. Now to cloſe this firſt particular, let us but obſerve a double proportion between eternity and the underſtanding of man.

1Eternity it is vaſt, unmeaſurable and incomprehenſible, every conſiderable p. 204in it, is unlimited, and unconfined (as before hath been diſcovered), and ſo the underſtanding of man is filled with vaſt apprehenſions, it only (the Angels excepted) can fadome what God is, ſurvey the excellencies of his nature, attributes, glory, and can conceive what a rare creation the Angels are, how fine ſpun the Angelicall nature, what a rare thread the ſoul; only mans underſtanding can read Gods counſels, and bottome his everlaſting decrees, when revealed, and make holy and ſerious animadverſions on them; thus the underſtanding can raiſe it ſelf, and call within its view the moſt noble and generous ſpeculations. Now eternity which compriſeth not only the tranſcendencies of beings but enjoyments; how exactly proportionable and analogicall to ſuch a glorious lampe as mans underſtanding is, eſpecially when ſnuft and encreaſed by grace?

2Eternity is ſuch a ſtate which is not fully intelligible in this life, but ſtill leaves ſomething within the vail, and behind the curtain; and how p. 205doth this fit the ambitions of mens underſtandings, which are alwayes Eccleſ. 1. 8.Eccl 1:8unſatisfied in their enquiries; but ſtill are prying into more and more abſtruſes. The wiſe man obſerves of the corporall eye that it is unſatisfied in this life, how much more the intellectuall? The mind of man is pregnant and operative, and as the Bee of the ſoul is alwayes wandring for ſome prey of future knowledge. This then, (not further to amplifie the argument) let it be a golden ſpur to us, to enrich our minds with conſtant and ſerious thoughts of eternity; as being the moſt ſublime and ſutable ſtudy of the ſoul.

2The ſtudy of eternity, is a moſt ſeaſonable ſtudy. Our lives here Initium hujus abitionis eſt in nativitatis noſtra hora, & ſingulis momentis & horis propius accedimus ad ſcopum, quem ipſa morte attingimus. Chemn.they are but as candles in the wind, which every blaſt may blow one; they are as glaſſes, that every knock may batter and break; what more fragill and brittle then the life and continuance of man in this world? Every affliction, every diſtemper, every day may ſee it entombed in death; and obſerve its funerals. And therefore what Jam. 4. 14.Jas 4:14more proper, what more ſeaſonable, p. 206then alwayes to fix our thoughts on eternity, which is our ſtate behind the curtain? what more appoſite then to be peeping within the vail? There is no ſtability in this life, no uncertainty in the other; we will deſcry the Sea we are to ſail in; ah! why not eternity we are every moment entring upon? Thou knoweſt not how ſoon thou ſhall be caſt on this ſhoare, yet a little while and eternity ſhall ſwallow thee up; therefore what more ſeaſonable then alwayes to anchor our meditations here? It was a grave ſpeech of him, who ſaid, Tota vita est meditatio mortis, our whole life is but the meditation of death. But I ſay, Our whole life ſhould be a meditation of eternity; this is alwayes ſeaſonable to conſider, What ſhall we do, whither ſhall we flie, what preparations are made, what enjoyments are provided, what ſhelter, what honour for the poor ſoul to eternity? It is not what we are here, whether we are wrapt up in ſores or ſolaces, whether we act Jobs miſery or felicity; but what ſhall we do, and what ſhall we be for ever? And can then the thoughts p. 207of eternity be at any time unſeaſonable? no more, then our prayers to God, and our viſitations of the throne of Act. 12. 23.Acts 12:23grace. Every moment may put a period to our poſſeſſions here, and ſee them all withered into nothing, and therefore what fare is at home, how am I provided for eternity? what lands, what leaſes in glory? what treaſures have I blanckt up in heaven? The poor tenant at will, waites ſtill at his Land-lords door for a leaſe; that he may Vniverſum vitae noſtrae carriculum viae conferatur, & mors eſt ultima hujus vitae lin…a, quae nobis januam aperit ad aeterditatem.have ſomething certain, ſome ſecurity he ſhall not be caſt out of his dwelling the next hour: In this life we have no leaſe, nothing certain, therefore think on eternity. Ah! how few, amongſt men, which are every moment ready to be turned out of the tenements of their bodies, are looking after and contemplating of eternity? here ſhould be that center of all our heat, animoſities, ſtudies, deſignes, and meditation. The poor traveller cares not for his Inne, but what is his home; and yet fooliſh men, more mind their Inne, this world, then their home. It is now thy day, ſinner, to thinke of eternity, this day is declining, and p. 208when concluded, thou ſhalt ever feel, but never contemplate more on eternity: Heb. 9. 27.Heb 9:27Here is our Terme, ſhortly comes an everlaſting Vacation of miſery or happineſſe: Now is the ſeaſon to ruminate on, and revolve the ſtate of eternity. Can it be ever unſeaſonable to mind thee of thy ſoul, of God, of the bloud of Chriſt, of the work of grace? All theſe things have a tendency to eternity.

Let us but take a ſhort view of the fooliſhneſſe of moſt men, how fooliſh creatures they are; how ready and eaſily willing to forfeit and loſe their ſeaſons. Man in his infancy ſaith, It is not yet time to thinke of eternity, I am but a bud newly viſible in the bloſſome, in the immaturity of my age; I have taken newly a leaſe of this life, (Infant, let me tell thee, thou haſt none) I am newly come upon the ſtage of the world, and therefore to vex or diſcompoſe my thoughts with a future eternity, is not a duty but a ſoleciſme; thus man in his unripe years lockes out the thoughts of an everlaſting condition. And man in the beauty of his youth, he ſuſpends his p. 209thoughts of eternity; leſt thoſe grave and ſerious contemplations might embitter thoſe pleaſures he drenches himſelf in; he ſhuts out thoſe unwelcome Eccleſ. 11. 9.Eccl 11:9gueſts which would interrupt the harmony and muſick of his mirth. The young man he conjectures that to think of eternity is a hyſteron proteron, and ſo he looks on it as a vain anticipation; it is too ſoon in the morning of his age, to think of the evening of eternity. And man in his full age, looks on himſelf, as too ſtrong and vigorous to fall into eternity, and in his own vain preſumption, ſuppoſeth that he could wreſtle with, and foil death it ſelf; his veins are full of bloud; his bones are full of marrow, his body is full of ſtrength, and he prides himſelf in the encraſie and healthful temperament of his conſtitution; and therefore for him to think of eternity, is to caſt himſelf upon an unſeaſonable and unneceſſary toil: thus the ſtrong man bolts all ſuch meditations out of door. Nay man in his old and decrepit Avaritia ſenectuti naturalis. Ariſt.age, when he feebly and faintly walks upon the crutches of decay; he is then more agglutinated and chained to p. 210the world, how tenacious are then his deſires, ambitious his purſuites, and how cloſe his embraces of the things of this life; and when his eternity Gen. 4. 7.Gen 4:7as well as his ſin lies at his door, how doth he baniſh eternity out of all his thoughts, and makes his brain but a Mine of dirty contemplations? Thus all ages of men look upon the ſerious, ſolemne and ſober thoughts of eternity, but as a piece of unſeaſonable melancholy, and overbuſie intruſion into their otherwiſe-imployed deſignes. And ſo poor man is ſwallowed up in eternity, before he hath ſeriouſly conſidered it: the poor Ant guided only by a ſenſuall inſtinct, thinks of a future winter, and ſo accordingly prepares and layes in for it; ſhall the Ant thinke on a winter, and not thou ſtupid man on eternity, the never ſinking condition, never failing or ending eſtate of thy ſoul? as the wiſe man ſaith, Learn policy and wiſdome from Prov. 6. 6.Prov 6:6the poor Piſmire. Nay let this knowledge of the poor Ant condemne and check the imprudence of Chriſtians, the Ant is not ſure of Winter, but may die under ſome foot or other, p. 211and yet the Ant thinks of it; but thou art as ſure of eternity, as thou art of thy ſoul in thy boſome, that muſt be caſt upon, and was created for it. Is not this folly below the beaſts, and the moſt inconſiderable of them too? Ah then, let the ſeaſonableneſſe of the ſtudy fix your thoughts on eternity.

3Eternity is the moſt rationall ſtudy of man. We muſt conceive as the Philoſopher foreign.ſaith, That man is an incorruptible creature, and therefore to be contemplating on that duration, which is moſt ſutable to his being, is moſt proportionable. So many of the Philoſophers have ſpoken darkly of eternity, that there ſhould be ſuch a ſtate and being, but have been at a ſtand, what ſhould attend that being. Man is created to eternity, and death is his change, not annihilation; and therefore it is againſt the nature of reaſon it ſelf, to fix our thoughts on any object below eternity.

Arg. 1 How rationall is it, for our contemplations and thoughts to be ſailing on this Ocean, when all our gains or loſſes are to be weighed in the ſcales p. 212of eternity, that makes our loſſes intolerable, and that makes our gaines inconceivable? No loſſe is confiderable but as eternall, nor advantage remarkable but as everlaſting. Eternity ponderates our loſſes, and enriches our gains. Why Mat. 16. 26.Matt 16:26is the loſſe of the ſoul ſo amplified by Chriſt; but as it is created immortall; and its life cannot be taken away? Temporall diſadvantages they are but a gentle blaſt; but eternall, are an inſupportable ſtorme. Job himſelfe encompaſſed with ſo many loſſes, the loſſe of children, friends, goods, health, credit; inſomucch that his poverty was proverbiall; I ſay, Job himſelf, who was the skeleton and anatome of miſery, his right and entail to a bleſſed eternity being not cut off, cannot be denominated truly miſerable. It is eternity that is the poyſon of miſery it ſelf, and is the edge of all calamity.

What is the reaſon, that Chriſt preferres the beauty of a flower, and that none of the moſt rare neither, a Lilly, before all glory of Solomon, Mat. 6. 26.Matt 6:26which was ſo great that it was the worlds wonder, and the Queen of p. 213Shebaes amazement? I conceive, that this may be one among others, the fadingneſſe and tranſiency of it. Solomons glory was but a blazing ſtar, which making a glorious ſhew for a while, ſuddenly diſappeares, and vaniſheth. It is eternity that maketh glory 2 Cor. 4. 17.2 Cor 4:17it ſelf weight, and which puts a ſting into miſery and infelicity.

2Reaſon ſhould guide our thoughts unto eternity, as that which is the reſt and quietation of our thoughts. While mans thoughts and diſquiſitions are after the ſatisfaction of their luſts or the things of the world, how full of reſtleſneſſe and diſturbance; how full of tumult and confuſion? They are like the dreames of Pharaoh Gen. 41. 8.Gen 41:8and Nebuchadnezzar, which diſtracted Dan. 2 3.Dan 2:3and troubled the ſpirits of thoſe Princes. Should we caſt our eye only on that example of Ahab, 1 King. 21. 4 when he would graſpe the Vineyard of Naboth into his poſſeſſion, and being denyed, with what anguiſh of ſpirit, and torture of mind doth he caſt himſelf upon his bed, and there leaves himſelf a prey to the perplexities of his diſquieted mind; he throwes p. 214himſelf upon the bed, which was his bed of thorns, and denies to eat, he refuſeth the common commands of nature it ſelf.

And indeed, Convulſion fits and agonies wrack the thoughts of covetous and ambitious men; how reſtleſſe their deſignes? how unſatisfied their deſires? there is a perpetuall tempeſt in their cogitations. Abſalon and Achitophel thoſe twines of ambition, 2 Sam. 16. 21.2 Sam 16:21with what amazement and hurry do they purſue their traitorous conſpiracy? Sin and earth, they are the quickſilver and diſeaſe of mens thoughts, they are the very earthquake of mens meditations. But eternity Pſal. 104. 34.Ps 104:34is the center and reſt of the ſouls Contemplations. As Dauid ſaith of God, that his meditations of him were ſweet. In converſing with eternity, our thoughts meet with a harbour, there is ſomething to ſtay, and ſtop, and ſatisfie the ambition of the ſoul; there is God the portion, Chriſt the rock, heaven the refuge, joy the muſick, and everlaſtingueſſe the triumph of the believer.

p. 215Nay, there is ſome contentment in viewing and contemplating on the eternity of miſery: As it is the triumph of Gods vengeance and wonder of his juſtice, the wofull reward of ſin, the ſouls pregnant and lively caveat, the lanthorne to guide the ſoul to avoid the rock, and eſcape the bottomleſſe gulfe of endleſſe perdition; there is ſomething in eternity to ſettle and compoſe the meditations of man. The world and luſt they are but the Maze and Meander of mens thoughts. What care do men take? what hazards Eccleſ. 2. 22, 23.Eccl 2:22Eccl 2:23do they run? what paines of body, plotting of brain, conflicts of paſſions, biting of conſcience, diſrepute among men? Any thing, and every thing will men undergoe to acquire the vain vexations of the world, or the filthy ſatisfactions of ſin. Amnon 2 Sam. 7. 2.2 Sam 7:2growes lean, is vexed and ſick for his ſiſter. Thus men torment their own minds for theſe outward or ſinfull enjoyments, make themſelves perpetuall drudges and ſervitours to the times, fawn, flatter, comply, couple, ſtrike in with the inſtruments and authors of their hopes, hazard their p. 216ſalvation and conſciences to ſwimme Adorare vulgus, jacere …ſcula, & omnia ſerviliter pro imperio. Tacit. Hiſt. And I may too, pro peccato.through all to their adored haven, whether the paint of the creature, or the pleaſure of a ſin. Theſe concuſſions and confuſions attend the diſtempered thoughts of man, when they have either outward things, or luſt for their object. But eternity allayes all tumults in our meditations, when the ſoul bethinks it ſelf, Where ſhall I leane my head, where lodge my ſoul, where find my home, where build my neſt for ever? theſe thoughts ſhed a ſerenity on the ſpirit of man. As Chriſt ſaith, Mat. 11. 28. that thoſe that came to him ſhall find reſt for their ſouls, and thoſe that fix their contemplations on eternity ſhall find a bottome, ſhall find ground to anchor their thoughts upon; here is the Nil ultra, the pillar our meditations cannot ſail beyond, therefore reaſon may attract our thoughts to be much on eternity.

4Eternity it is the ſtudy of grace, more then of reaſon. All the graces of a believer, they have an eye to eternity. Repentance turne the ſoul to God to prevent and eternall loſſe of Gods preſence; the eye of penitency p. 217is toward eternity; the eye weepes for ſin here, that it may not weep by ſin in eternity; here the penitent drenches himſelf in tears, that in his everlaſting condition he may not be Mat. 8. 12.Matt 8:12drowned in miſery; here he is weeping Luk. 13. 28.Luke 13:28with brokenneſſe of heart, that hereafter he may not be weeping with gnaſhing of teeth. And here indeed he fils his eyes with tears; that hereafter in eternity God may wipe away all tears from his eyes, Rev. 7. 16. And ſo love is inflamed upon the point of eternity, becauſe the Saints ſhall lie Iſa. 35. 10.Isa 35:10everlaſtingly in the armes of Chriſt. Who will not love that husband, that ſhall crown his Spouſe with everlaſting joy? Indeed the love of a Saint to Chriſt, is but the imperfect relation, and darke picture of Chriſts love to a Saint; Chriſts love is eternall, Joh. 13. 1. and the Saints love breaks out towards Chriſt, becauſe his love is eternall. Eternity as it is put into Saints portion, it is the bellowes of the Saints love, it fans and oyles thoſe flames: What can be more incentive to the believers affection, then that Chriſt ſhall endow him with everlaſting poſſeſſion? It is the Everlaſting p. 218crowns the gift of Chriſt, and fires the love of a believer. For ever, for ever, to have his ſoul ſweetned with the pleaſant ſmiles of the Lord Jeſus, Can. 5 7.and alwayes to lie in his ſoft and beatificall embrace, how ſick of love, muſt this make the Saint! The grace of love likewiſe principally glanceth its eye upon our future eternity.

Faith acts immediately upon eternity, Heb. 11. 16.Heb 11:16as the Apoſtle ſpeaks, It is the foreign. Theod.evidence of things not ſeen, Heb. 11. 1. that is, thoſe things that are within the vail of eternity. Faith it doth bring down, thoſe felicities a believer ſhall inherit hereafter, to him here below, and puts the believing ſoul in perfect poſſeſſion. Faith is the eye of the ſoul, by which we peep through the curtains of mortality, and take a view and foretaſte of heavenly things. This glorious grace hath that rare power, that it can either ſublimate the ſoul and carry it up into the boſome of Chriſt, or bring down Jeſus Chriſt as a bundle of myrrhe into the boſome of a believer. Eternity is the very proſpect of faith, it is uſuall Piſgah ſight. Faith takes the ſoul, as the Lord did Moſes, and gives it a view p. 219Exod. 31. 1.Exod 31:1of Canaan. Here lies the difference between Fides eſt credere quod non vides, cujus veritas & merces eſt, videre quod credidiſti. Aug. in Joan.the eye of faith, and the eye of ſenſe, the one is circumſcribed by a preſent view, we ſee only what is before us; but faith can take a ſurvey of eternity it ſelf, and lay a preſent claim to a future inheritance. The Fides divina credit quae non videt; & quae nullo ſenſu aſſequitur, & credit infallibiliter, ſive praeterita ſunt, ſive praeſentia, ſive futura. Par.excellency of this grace is remarkable in this, it can draw the Arras from before the glory of heaven it ſelfe. We ſail upon the Ocean of eternity here, already, in the barke of faith.

In a word, this grace preſentiates eternity, and looks on our future condition as already attained to, in all its conſiderables, it layes the ſoul in the everlaſting armes of Chriſt by its vigorous and undaunted acts: thus faith is a grace that doth caſt an immediate eye upon the S…a of eternity.

And Hope its tendency is wholly towards eternity, and the rare poſſeſſions thereof. It is the rationall diſpute of the Apoſtle, that hope muſt caſt an eye upon a future condition, for ſaith he, Hope that is ſeen is not hope; Rom. 8. 24.Rom 8:24that is ſenſe, not the grace of hope. That is a pregnant place, Col. 1. 5. p. 220For the hope which is laid up for you in heaven, obſerve heaven is made the proper place and ſeat of hope. And res ſperandae, the things hoped for, are called hope, as in the before cited place. So glory is ſometimes annexed to hope, Col. 1. 27. And ſometimes ſalvation, 1 Theſſ. 5. 8. And hope is called a bleſſed hope, Heb. 6. 18.Heb 6:18Tit. 2. 13. A hope of future beatitude and bleſſedneſſe. And ſometimes hope is united to eternall life, Tit. 3. 7. The very center and ſtage of hope is eternity. It looks beyond this life, and being fledged by lively acts and exerciſe, it makes its neſt in eternall felicity. Obſerve that reviving argument of the Apoſtle, 1 Cor. 15. 19. If in this life only we have hope in Christ, we are of all men the moſt miſerable. Obſerve, I ſay, hope flies beyond this Spes noſtra penetrat & pervadit ipſum coelum, ipſam que coeleſtem gloriam. A Lap.life, and treads down the limitations of it, if in this life only. Hope anchors upon eternity, caſts its anchor within the vail, Heb. 6. 19. Pareus obſerves that this phraſe, Alludit ad ſanctuarium Interiora ſunt ipſa dei viſio omnis gloria, & beatorum opes. Id.templi, quod velo ſeparatum a reliquo templo, coelum praefigurabat. Eternity is the prize of hope. Hope is here in the bud, but is blowne in eternity. Everlaſting bleſſedneſſe p. 221is the ſhoare hope ſailes to; the crown hope aimes at. It is that only which quiets the patient, yet ſpringing expectations of a Saint.

And ſo Joy, its triumph is in eternity, Ex beatifica dei viſione, quae eſt ſummum beatorum in vita aeterna praemium orietur in cordibus ſanctor um ineffabilis latitia & exultatio. Ger.which is the noon-day of joy. The Saints joy is in its harveſt in glory. And therefore the Apoſtles phraſe is full, 1 Pet. 1. 8. Joy unſpeakable and full of glory. Heaven is the palace of joy, and eternity is the day of the Saints everlaſting nuptials. And the Apoſtle Jude couples the preſence of Gods glory and joy together, Jude v. 24. Iſa. 61. 7.Isa 61:7In the preſence of his glory with exceeding 1 Joh. 1. 4.1 John 1:4joy. The believers joy here is but the Gaudebunt▪ electi propter loci amoenitatem; propter jucundam ſocietatem, propter corporis glorificationem, propter mundum quem contempſerunt, propter infernum quem evaſerunt. Bonav.ſofter-muſick, and his joy in heaven the fuller harmony. This joy of eternity, Mat. 25. 21. is called, The joy of our Lord, becauſe God ſhall fill the ſouls of his people with this joy, by himſelf, not by his creatures, by his immediate preſence, not by the interpoſition of creature-contributions, riches, delights, &c. God being the higheſt and infinite good, the ſweeteſt pleaſure, and the moſt pleaſant ſweetneſſe ſhall ſpring to the Saints p. 222by his preſence inexpreſſible joy. So the grace of joy it ſwels here, and is as a river poſting to the ſea of a joyous eternity.

Thus all graces have their deſigne Gaudebunt ſancti infra ſe de coeli & creaturarum pulcritudine; intra ſe de corporis & animi glorificatione; juxta ſe de hominum & Angelorum aſſociatione. Lud.in eternity, they all hoyſe ſail on this Ocean. Every grace hath its peculiar relation to eternity, and it is in fieri till it be perfected in eternall glory; it is in the womb till it be delivered by eternity, which is the aime and the conſummation of all grace. Doeſt thou ſtudy thy own grace, thou wilt be alwayes quoting eternity. In a word,

1The thoughts of eternity eſtabliſh grace; grace would ſeem a tedious and a burdenſome thing, but that it is travelling towards eternity, glory is the ſeal of grace: this makes faith Jub. 19. 25,and hope reſolute as ſhortly both to be landed in eternity, and there to be inhanced into a nobler forme, faith to be turned into viſion, and hope into fruition: this ſettles the waverings of grace, of love, patience and zeal, that in eternity they ſhall be reſolved into glory; and theſe divine qualifications 2 Tim. 4. 8.2 Tim 4:8ſhall be transformed and nobilitated p. 223into perfection. Grace would be the trouble, not the triumph of a Chriſtian, were it to be buryed for ever, and entombed in the duſt; but the eternity to come melts away all the fears and heſitations of grace.

2Thus the thoughts of eternity quicken grace; Men act faith and love lively and vigorouſly, as eying eternity: It is feathers to the arrow of grace. How doth the ſoul claſpe about Chriſt with the kind and ſtrong embraces of faith; as knowing it ſhall Gal. 2. 20.Gal 2:20be enthroned in his boſome for ever? It's Conſtantines motto, foreign, In this overcome. This flings ſparkes into a gracious heart, thy patience ſhall triumph in eternity. Grace and faith 1 Tim. 6. 12.1 Tim 6:12fight undauntedly; eternity holding the crown before them; this is bellowes to the fire of grace, it ſhall be enſhrined in eternall fruition. The ſun of eternity doth ſhoote up the flower of grace, puts heat into the flames of zeal and love it ſelf; to beleeve on God by couragious faith, ſuffer for him with invincible patience, act for his glory with fired zeal, all this is but ſutable; becauſe the ſoul p. 224ſhall enjoy God for ever. It is the for ever, the long leaſe of heaven, (if glory may be ſtained with the name of leaſe) turnes every grace into a ſpringing Pſal. 103. 5.Ps 103:5eagle; this for ever, puts ſpirits, animation and life it ſelf into the graces of a believer.

3The thoughts of eternity render grace more lovely and amiable. A poor believer caſting his thoughts on a future eternity more prizeth one dram, the leaſt degree of grace, then as many worlds as omnipotency can create, then all the excellencies of the whole creation, could they be accumulated into one heap. One the the moſt imperfect degree of grace will ſecure the ſoul for ever; ſnatch it out of all the ſtormes of eternall wrath, will bolt hell gates, and keep down the trap-door of a miſerable eternity, that the poor ſoul ſhall not be ingurgitated in endleſſe calamity.

There are two things amplify the riches of grace, and ennoble it to an ineſtimable value: The Divinity of its 2 Pet. 1. 4.2 Pet 1:4nature; and the eternity of its being; for grace cannot be annihilated, p. 225but melted, or rather raiſed into glory. The Philſopher Bias rejoyced in this very ſentence, Omnia mea mecum porto, I carrie all about me. And ſo the poor believer rejoyceth in this, he carries faith, love and grace about him; which are the choyſeſt riches, and which will be not only his reſcue, but his renown to all eternity. The poor Saint concludes, all the excellencies 2 Pet. 3. 9, 10.2 Pet 3:92 Pet 3:10of the creature ſhall crumble into the ſame duſt with me, but one dram of grace ſhall not leave my ſoul to ſee corruption. If I am ſtript of Qui fidem & gratiam ſemel habet, eam amittere non poteſt. Benef.the cloaths I wear, and put on the ſame putrid garment which Job did on the dunghill, when he was cloathed with ſoares; yet having but the leaſt meaſure of grace, I ſhall triumph for ever; my grace is my jewel, which I ſhall not loſe for ever. Eternity ſheds a beauty on grace it ſelf. Grace is the fiery chariot to carry up the Eliahs to glory; and it is the glory, the eternall felicity that ſets the price on the fiery chariot of grace. For could the ſame expiration ſtop the breath of grace and our lives together; how low would the market of grace be? p. 226I meane, verſus hominem, in reference to us.

But again,

1Eternity is the ſtate of graces perfection. Grace before it comes to eternity, is like ſilver before it is coyned. Eternity is the Mint to coyn grace with the moſt glorious image and ſuperſcription. Grace in heaven hath 1 Cor. 13. 12.1 Cor 13:12its laſt hand, is flowred into perfection, is diſſolved into the pearl of ſuperlativeneſſe. We ſhould alwayes think on eternity upon this account, as there our graces ſhall be refined into In coelo erit abſ que nube amaenitas, & abſ que nocte claritas, & abſ que labe puritas. Guliel. A lard.the higheſt power and purity; eternity is the proper ſtudy of a gracious heart, in the point of his graces. How ſweet ſhould this Contemplation be to the Saint! though here often his love hath its winter in his breaſt; yet in eternity it ſhall be fire ad octo, and a flame that hath neither the ſmoake of corruption blended with it, nor yet any allaying of imperfection. In eternity grace is drawn to the life, wants no degrees, no meaſures, no reflections, grace here is poliſht with glory.

p. 2272In eternity there ſhall be the coronation of grace; grace ſhall be crowned Rev. 3. 21.Rev 3:21with glory. Every gracious ſoul ſhall be as Esther, made Queen in eternity. Gods everlaſting ſmile ſhall recompenſe, and honour the grace of a Saint. All the graces of a Saint in Gen. 40. 43.Gen 40:43eternity ſhall be as Joſeph, advanced from a priſon to a throne, from the darke priſon of the body, to a place of pure and rare perfection. The graces of a Saint here are like a ſtar impriſoned in a cloud; but in heaven ſhall be as a ſtar, or rather the Sun in a clear and glorious skie. Eternity ſhall crown and inaugurate faith and love with the perfect ſight of God, who was the ſole and conſtant object of all their actings and exerciſe here.

3Eternity is the explanation of grace. We ſhall never know fully the value, and power of grace; What were its deſignes here, what the meaning of it; how rare the beauty of holineſſe is, till we come to eternity. (And if I could drag your thoughts from the lees they are ſetled upon, to center in eternity.)

Conſider, in eternity the reaſon of p. 228the Saints patience under the ſhot of trouble; their zeal when flames were Dan. 3. 17, 18.Dan 3:17Dan 3:18their reward; their undaunted faith, winged hope, flaming love, their rowing againſt the ſtream, and ſlighting the Comet of honour; their deſpiſing Heb. 11. 25, 26.Heb 11:25Heb 11:26the delicacies, and ſoft temptations of pleaſure; their repudiating the ſilver bait of riches, will fully be known in eternity: that will expound all this, and be the comment of the ſtrange and vigorous acts and exerciſes of grace. In eternity we ſhall know why Job had rather abide his torment, then leave his faith: Why Abraham ſhould rather deſtroy his Son, then diſpleaſe his God; and Moſes entertain affliction, then court temptation; eternity ſhall be the interpretation of all.

In eternity we ſhall know the reaſon why Daniel would rather incur Dan. 6.Dan 6a Premunire, then lay aſide his uſuall oraiſons and prayers, though but for a day or two; and why the Martyrs rather kiſſe their chaines with a Joſephs kiſſe, then their Chriſt with a Judas his kiſſe; and why Paul would 2 Tim. 4. 6.2 Tim 4:6rather be a Martyr for Chriſt, then p. 229Act. 13. 11.Acts 13:11a God to the people: all this in eternity ſhall be unfolded in a plain explication.

In a word, Eternity ſhall unriddle all the deſignes, intentions, exerciſes, heights, fights, reſolutions, ambitions, and conqueſts of glorious grace. Thus eternity is a gracious, as well as a noble, rationall, and ſeaſonable ſtudy. But

5Fill your thoughts, deſignes, and meditations with eternity, which is the moſt profitable ſtudy; this ſerious ſtudy is the wombe of multifarious advantages. Could ye alwayes be glancing at, and thinking of eternity; ye would find the Philoſophers ſtone, to turn all into gold. The ſolemne thoughts of eternity would cure the ſoul of many uſuall diſtempers, which frequently doe attend it.

Advant. 1 This would be the checke of ſin; were men more mindfull of eternity, they would be leſſe paſſionate after iniquity. Would the ſoul once begin to reaſon, May not this Non tanti emam poenitere. Dem.ſin damne my ſoul to eternity, and render me the ſubject of everlaſting p. 230wrath? And will the ſweetneſſe of my preſent luſt countervail ſcalding lead, burning pitch, boyling oyle, empoyſoned arrowes in my ſoul for ever? Thoſe furies and torments, unmixt calamities, and ſuperlative miſeries, that the damned ſcrietch and cry under for evermore? Will the poor helpleſſe thoughts of a tranſient luſt or pleaſure of an unconſcionable or inordinate action, will theſe miſerable comforters and naked ſhadowes any way ſolace me under the ſcorching wrath of God? Thoughts of eternity would ſtrangle the thoughts of ſin. Our corrupt nature is the poyſon of temptation; but our meditations of eternity would be poyſon to temptation. Joſeph makes the enquiry, when aſſaulted by his laſcivious Miſtreſſe, How can I do this and ſin againſt God? Gen. 39. 9.Gen 39:9And every tempted ſoul might make this anſwer to all temptations, How can I yeild to this, and murder, and aſſaſinate my ſoul to eternity? The thoughts of eternity would divorce the ſoul from the luſtfull embraces of ſin; and look on thoſe painted Jezabels as the everlaſting troublers of p. 231the ſoul. Let the tempted patient alwayes look upon ſin in the multiplying glaſſe of eternity, and conclude, this ſin, which my corrupt judgement perhaps cals veniall may blaſt my hopes, ſtop my ambitions, checke my deſires, deſtroy my comforts, and ruine my ſoul for ever.

Could we, or did we ſet ſail for eternity in our Contemplations; how much

1. Treachery, ſuch as Abſalom, Joab, 2 Sam. 3. 27.2 Sam 3:27Judaſes treaſon was inconſiderable 2 Sam. 16. 2.2 Sam 16:2to it;Mat. 26. 49.Matt 26:49

2. How much filthineſſe;

3. How much guilt to condemn the ſoul for ever;

4. How much madneſſe would be found in every ſin: Surely could we paraphraſe upon a future condition, pain without eaſe, and torment without end, it would make us ſound a retreat to all our darling inchantments of ſin. What benefit will it be to remember the amorous and adulterous bed, when we ſhall take up our lodgings, (not our reſt) in a bed of eternall flames? Will Belteſhazzers Dan. 5. 2, 3.Dan 5:2Dan 5:3riots, and ſacrilegious prodigalities p. 232ſweeten or purfume the ſtench and torments of hell to him? Nay the very thoughts of a bleſſed eternity would unriddle the poyſon, unmaske the infinite evill, and chine up the multiplyed miſchiefes of ſin; glory it ſelf would be a looking-glaſſe 1 Cor. 6. 9, 10.1 Cor 6:91 Cor 6:10for us to ſee the deformity of ſin in. Sin that monſter of evils, which can ſhut heaven gates againſt, and darken the beatificall viſion to the ſoul; which can raiſe a wall of ſeparation between the ſoul and God Iſa. 59. 2.Isa 59:2himſelf.

Indeed our future eſtate well weighed in the ballance of ſerious meditation, would be as an Angell in the way to ſtop tranſgreſſours from travelling in the road of ſin. Ah! how would ſuch thoughts as eternity Numb. 22. 25, 26.Num 22:25Num 22:26would engender, raiſe a nauſea, and diſtaſt in the ſoul againſt the moſt pleaſing cheates of ſin. Let us but obſerve the diſmall effects of the handwriting on the wall, which ſin procures; ſin which is now a roſe in thy boſome, will be a dagger in thy heart for ever. Ah! remember the for ever.

p. 233Indeed ſins ſinfulneſſe and contamination foreign. Chryſoſt. ad prop. Antioch.is beſt drawn by the pencill of eternity. In all thy overtures with ſin, and pleas with temptation, let eternity be the umpire: What rage and holy paſſion would ſuch thoughts produce and procreate? Put but thy finger into the fire of eternall wrath by ſacred and ſerious Contemplation, and then ſin if thou canſt; thou wilt then either throw away thy faith, or thy ſin. I conceive the ſinner rockes theſe thoughts aſleep, before he courts and embraces the offers of corruption. A poor ſinner upon ſecond thoughts, leſt by ſin he ſhall provoke an infinite Majeſty with a two-edged ſword Pſal. 7. 12.Ps 7:12in his hand to make everlaſting wounds Jer. 48. 2.Jer 48:2in his ſoul, will hardly adventure the gratifying his ſweeteſt luſt: If thou wouldeſt at any time caſt a chain upon thy corrupt heart, to reſtrain its liberty in ſin, draw eternity into the counſels of thy ſoul.

2Thoughts of eternity would allay and mitigate our inflamed deſires after the delights and delicacies of the creature. They would correct the inordinacy and diſtemper of our paſſions p. 234after them; were theſe meditations greater inmates with us, we ſhould not grow ſick for Naboths Vineyard; 1 King. 21. 4.1 Kgs 21:4and as Eve, loſe a world to gain an Apple. Did we think of eternity, we ſhould fall upon ſuch reaſonings as theſe, and plead with our ſouls in their ſtrength; viz. What advantage doth Dives reap now of all his delicate morſels, his rich fare, the elixars of all his banquets? What taſte hath Cleopatra of her diſſolved jewels? Or Heliogabalus of all thoſe vaſt and various preparations, thoſe unheard of ſenſualities he drowned himſelf in? Doth the ſenſuall and effeminated ſinner Fallax felicitas, ipſa eſt major infelicitas. Aug.who is ſhut under the hatches of eternity; reliſh any of thoſe varieties which he ſinfully pleaſed himſelf with here? doth any delightfull ſmatch refreſh him from all his luxuries and profuſeneſſe in this life? Do the rich Da domine, ut ſic poſſideamus temporalia, ut non perdamus aeterna. Bern.mans barnes now relieve him in his eternall famine? How would ſuch thoughts as theſe embitter the ſweet dalliances of the world? When we turn ſenſuall in our pleaſurous enjoyments, we remember not eternity. What teares did Davids Adultery, p. 235when he ſinfully gratified his corrupt temptation, ſqueize from him here; how did he water his couch with his tears, that he had defiled with his luſts? The thoughts of eternity would Voluptatem vincere eſt voluptas maxima, nec ulla eſt major victoria, quam ea quae a cupiditatibus refertur; qui enim hoſtem vincit, fortior eſt altero, qui cupiditates fortior eſt ſeipſo. Cyp. de bono Pud.put a maske before all the beauties, and blend bitterneſſe with all the luxuries, and caſt a ruſt on all the riches of the world; would ſowre all creature-ſatisfactions, and take their taſt from them; nay ſuch ſolemne thoughts would wrincle temptation it ſelf. Did we ſometimes penetrate into the Sanctum ſanctorum of ſuch thoughts, how much art, paint, impoſture, witheredneſſe and fugacity ſhould we ſee in the complexion of the moſt flouriſhing contentments? Then the very quinteſſence of the Qui amant voluptates non poſſunt affici dee, & rebus divinis: Voluptates enim ſpirituales quae animum erigunt ad coeleſtia, contrariae ſunt carnalibus, quae animum deprimunt. & effeminant. Theoph.creature, would grow ſtale and curdle into vanity. The Dagon of all created excellencies would fall down before the thoughts of eternity. Theſe contemplations would anatomize the world in all its varieties; and finde out all the veins and arteries of its cheat and deluſion; we ſhould look then upon all our pleaſures as what really they are, phantaſtick but dangerous p. 236dreames. Eternity ruminated on would ſoile the colour of the faireſt courtſhips of the world; it would draw off our hearts from all ſublunary ſatisfactions. Ah! my eternity, my eternity; What ſhall become of me for ever? When the ſoul ſhall ſeriouſly aske it ſelf, what reall advantage, what ſoul-ſatisfaction, what ſtable or ſolid comfort is wrapt up in theſe creature-poſſeſſions? but above all am I the more intereſſed in Gods favour, aſſured of ſins pardon, or fitter for my eternity by theſe pleaſing enjoyments? Or rather are not theſe delights I enjoy, the damps of my grace, the infections of my deſires, the temptations of my ſoul, the traitours without the wall of my heart, Satans weapons, and varniſht ſpies and obſtructions to myſterious thoughts of eternity? how would, I ſay, ſuch a queſtion as this, put ſeriouſly and cloſely to the conſciencience flat the taſte of the moſt ſweetned delicacies?

3Serious and frequent thoughts of eternity, would be cordials and counſellours in all our troubles. This would ſweeten 2 Cor. 4. 17.2 Cor 4:17and take off the bittereſt potion of p. 237affliction and calamity, there is an Iſa. 54. 8.Isa 54:8eternity to come. Thoſe flames I am Mat. 10. 28.Matt 10:28now ſcotcht by, ſhortly death will turn into a ſmoak, and then I ſhall ſail upon the pleaſant ſea of a glorious eternity. This everlaſting condition Melior eſt modica amaritudo in faucibus, quam aeternum tormentum in viſceribus.to come, it takes out the core of every affliction: It doth as Edward the firſts Queen did to him, it ſuckes the poyſon out of the wound of every trouble; it cuts every calamity of the ſtone. The poor Saint thinking of eternity concludes, I am paſſing through a ſudden ſtorme to an endleſſe calme, through a tempeſt to an everlaſting tranquillity, through a rough Sea to an eternall harbour.

There are three things ſweeten affliction;

1. The pleaſure of a promiſe, Iſa. 43. 2. The promiſes are the believers bladders to ſwimme through the higheſt waters of Marah of miſeries. They are 2 Pet. 1. 4.2 Pet 1:4pretious, not only in their futurition, as they ſhall be diſſolved and melted into reward; but as they are preſent balme in the wounds of affliction, pretious balſame to a groaning and troubled Saint.

p. 2382. The ſmile of a God, that cannot only mitigate affliction, and allay the pain of it; but transforme the Serpent of miſery into a bloſſoming rod of conſolation; the favour and ſmile Pſal. 119. 67.Ps 119:67of Chriſt cannot only pare an affliction, Pſal. 23. 4.Ps 23:4take off the noxious skin of it; and take out the ſting the torment of it, but can change the nature of it, and turn a perplexity into a perfume, into an advantage: Can make the melancholy face of trouble it ſelf, look pleaſant.

3. The thoughts of eternity; theſe contemplations Guttatim poend ſumitur, liquando bibitur, per minutias tranſit: In re muncratione torrens eſt voluptatis, & fluminis impetus, inundans laetitiae, flumen gloriae, & flumen pacis. Bern.can carry up the ſoul above, and make it look beyond trouble. All the diſtreſſes of a Saint in the world, they are but as one fit of the ſtone, compared to eternity; they are a little foul weather, and plaſhie dirty way in his journey to a glorious eternity. One moments fruition of eternall joy ſhall take away the ſmell of all our troubles here; the very memory of theſe flaſhes of affliction ſhall not remain in eternity, unleſſe it be to enlarge the extaſie of joy. In all thy flames of trouble remember eternity: what is this teare, this ſigh, p. 239this ſingle groan of miſery, to an Ocean of ſatisfaction? when I ſhall ſail upon a ſea of boundleſſe and endleſſe mercy. This moment, as the Prophet ſpeaks, Iſa. 54. 8. this flaſh of lightning to an endleſſe ſtate? When I have paſſed millions of ages in a bliſſefull everlaſtingneſſe, will this tranſient recollected? What darkneſſe or woe doth Jeremiahs dungeon, or Jobs Jer. 38. 6.Jer 38:6dunghill caſt upon their glorified ſouls; Job. 2. 8.Job 2:8now ſhipt upon the Ocean of a bleſſed eternity? or doth the ſtench of either offend thoſe enthroned Spirits? Meditations on eternity would make the oil of gladneſſe to ſwimme above the water of affliction.

There are four Queſtions one ſhould aske his ſoul in the time of trouble.

1. Queſt. 1 What is the ſpring of theſe bitter waters, where is the fountain head? Every one ſhould then ſearch for the Joſh. 7. per tot.Josh 7Achan. What cauſeth this earthquake, this perplexity, Chriſtians in affliction Pſal. 239. 23.ſhould fadome their own hearts, ſearch their own wayes; and obſerve what is it that jarres their proſperity, p. 240and the harmony of it. This is the firſt Queſtion, What is it that ſprings a leake in my happineſſe?

2. Quest. 2 What is the end of theſe thunderbolts, theſe troubles which now are fallen upon me, and ſeiſed upon me as an armed man? What aime, what errand have theſe miſeries? The rod ſpeakes ſomething, as the Prophet Mic. 6. 9.Mic 6:9hath it; what is its language? Every one ſhould read the ſuperſcription of his trouble, ſee the contents of his affliction, and ſo anſwer Gods letter in it.

3. Queſt. 3 What may be the improvement of this trouble, how ſhall I refine it, and make uſe of it to my ſpirituall good? How ſhall I make it ancillari gratiae, wait on my ſouls felicity? How ſhall I turn this miſery into gold, by a rare Chymiſtry? This ſhould be another queſtion. As Manaſſeh 2 Chron. 33. 13.2 Chr 33:13who turned his fetters into golden chains by holy and ſerious repentance. But

4. Queſt. 4 What is this trouble to eternity, this evaporating ſparke, to an everlaſting condition? How inconſiderable p. 241this gentle and ſhort gale to a perpetuall eſtate? Am I in Chriſt? Is my everlaſting eſtate ſure? Is the bond of God ſealed to me? Am I enrolled in the new covenant? Hath Chriſt left me his bloud for a legacy? Have I ſearched his will, and found my name in it? Is my name written Luk. 10. 20.Luke 10:20in the book of the Lamb, and tranſcribed in the volume of heaven? Then what is this tranſient fit of miſery, this ſhort-breathed affliction, to my endleſſe, boundleſſe, and bottomleſſe felicity?

Nay, the very thoughts of eternity, would yeild ſome comfort to the wicked in their calamities here, in that they would re-inforce the induſtry of the ſinner to get an intereſt in Chriſt, that being tortured in preſent calamities, he might find reſt in eternity.

4Thoughts of eternity would be Spirits in duty. I hear for eternity; I pray for eternity, if I pray not my ſelf into the ſweets of Chriſts boſome, I ſhall fall into the flames of Gods Joh. 9. 4.John 9:4wrath, what heat would eternity beget? what zeal, reſolution, invincible p. 242and unanſwerable buldneſſe in all our duties? Now are my prayer-ſeaſons, Sermon-ſeaſons, and my everlaſting eſtate depends on the good improvement of them. How would this fire animate and awaken our ſoules in all ordinances, and in all our ſervices? I now wreſtle, I now fight for eternity; **Thalami in Sancta Eccleſia ſunt illorum corda, in quibus animae per amorem ſponſae inviſibili conjunguntur, ut ejus deſiderio mens ardeat, praeſentis vitae longitudinem poenam deputet. Mens ita que quae jam talis eſt, nullam praeſentis ſeculi conſolationem recipit, ſed ad illam quam diligit, medul litus ſuſpirat, fervet, anhelar, anxiatur▪ Vilis & ſit ipſa ſalus ſui corporis, quia transfixa eſt vulnere Amoris. Greg. Hom.the crown lies at ſtake, my everlaſting joy and reſt. Mariners in a ſtorme, how do they pump, work, ſweat, throw overbord their lumber, nay their richeſt Merchandiſe, becauſe their lives are concerned: When thou heareſt or prayeſt, remember, Thy eternity ſtands in competition Had thoſe damned ſpirits, who have taſted of the miſeries of eternity, but a renewed capacity of duty, to pray and hear again, how would they nail their eyes to heaven in holy contemplation, chain their knees to the earth in prayer; and turn their fleſh into iron in a conſtant adoration? p. 243as one in the Primitive times. Eternity would make zeal leap in the wombe of duty. And it is worth our conſiderations, What a ſhort breath, would our duties be, were our life but one conſtant ſervice? Did we ſeriouſly thinke of our future eternity, it would be a good cure for all our frothineſſe, drowſineſſe, careleſneſſe, formality, coldneſſe, indifferency, infrequency, extravagancy in duty: Such thoughts would inflame the heart, raiſe the minde, fire the ſpirit, ſet on worke the affection, nay ſpiritualize and ſublimate the body it ſelf in holy ſervices. As Archimedes who was ſo intent on his Mathematicall ſtudies, that he heard not the Souldiers when they came to his ſtudy-door to kill him. Ah! what intention, heat, bent and abſtraction of minde would theſe contemplations produce? Doeſt thou complain poor ſoul, of thy coldneſſe and deadneſſe in duty? caſt thy thoughts on eternity; Canſt thou ſleep on the ſcaffold or on the block? remember, thou roweſt and runneſt for thy life; nay, for thy eternall life; if thou giveſt God any reſt now, he p. 244will give thee no reſt hereafter: what ſedulity, diligence, holy paſſionateneſſe, importunity, and violence would theſe ſerious meditations fill and beſpangle duty with? Thou now acteſt (ſoul) for eternity, ſtorm heaven now, or thou are undone for ever; yet a little while, and thou ſhalt pray no more for ever; the thoughts of our everlaſting eſtate, would make us turne Anchorets in duty, and ſcale heaven it ſelf, with holy and impetuons importunity.

There are four things are great ſpurres to duty.

1. Obedience to our liege Lord.Cant. 2. 4.Song 2:4

2. Communion with our dear husband.

3. Increaſe of our pretious graces. And

4. Eſpecially; the thoughts of our everlaſting condition. Theſe would wing our duties. Ah! what hours do we ſpend in vanity? But do we pray and cry as for our everlaſting condition? Serious and cool thoughts of eternity would eaſily cut the vein, and waſh off the paint of formality in our ſervices: and let this come in p. 245to re-inforce the argument: Our communion with God in duty here, is but glory it ſelf in the ſwadling-cloathes; and our enjoyment of God above, is but communion ſublimate. With what irreſiſtible force doth thirſty Samſon Jud. 19. 18.Judg 19:18ſend up his prayers to heaven, that God would quench his thirſt, and not his life; his life, I ſay, which was but a twinkling taper that would ſoon fall into the ſocket, how ſhould our prayers be plumed and fledged that wreſtle for eternity? Why ſtand ye idle Chriſtians? will not a few drops of holy ſweat here, be ſufficiently compenſated with everlaſting delight?

5Eternity well ſtudied will be an invincible argument to ſeriouſneſſe and circumſpection in life. It is with men, as with Mariners in the Ocean, if they be thrown overboard; there is no recovery; here is a few paces to walk; and then we come to an endleſſe condition. Obſerve the ſerious phraſe of the Apoſtle, Seeing then that all theſe things ſhall be 2 Pet. 3. 11.2 Pet 3:11diſſolved, what manner of perſons ought we to be in all holy converſation and godlineſſe? p. 246obſerve, What manner of perſons? Can Beatos vocat Chriſtus homines electos ſtudio & zelo gloriae fervidos, ardore ſalutis flagrantes. Par. in cap. 11. ver. 12. Mar.not we tread even for a few paces? now walke purely, now act zealouſly, now live fruitfully, ye are going to eternity; obſerve our lives, what a narrow paſſage they are to eternity; how narrow a ford, how ſmall a river to lanch over; what not live piouſly a few houres?

I commend not the anchoret life of many, for man is, as the Philoſopher ſaith, foreign, a communicative and ſociable creature; and the capacities of doing good are eſpecially to be found in a community; yet certainly thoſe deceived ſouls minded eternity; they were willing by auſterity to prepare themſelves for their everlaſting condition. Ah! how ſeverely ſhould we live, we are going to a bottomleſſe eſtate. Chriſt asketh the queſtion to his drowſie diſciples, Will not ye watch with me one houre? ſo Mark. 14. 37.Mark 14:37may I ſay, Will ye not walke ſtrictly for a few moments? ye ſhall preſently be on the ſhoare of everlaſtingneſſe; what not keep cloſe to God for a little little time? We walke not over a bridge but with great care p. 247and circumſpection. What is our life but only the ſhort narrow bridge to eternity?

Indeed eternity might bribe our ſanctity and holineſſe upon this account, We ſhall finde all our prayers, and tears, holy and cloſe walking with Rev. 14. 13.Rev 14:13God put to uſury in eternity. Our lives are but like candles in the ſocket; and cannot ye watch, worke, weep, pray, act and live holy, while this faint light is out. Our life is compared to a race, and thoſe that run do neither ſtop, nor ſleep, nor fall, nor ſtep▪ aſide, becauſe the race is but once, the prize is for ever: our race is but once, and it is a ſhort; Ah! So run that ye may obtain. The 1 Cor. 9. 24.1 Cor 9:24thoughts of eternity, would cauſe us to make a covenant with our tongue, as David did, Pſal. 39. 1. With our eyes, as Job did, Job 31. 1. with our palate and taſte, as the wiſe man counſelleth us, Prov. 23. 31. and ſummon the whole man to a grave, and ſolemn deportment. Our lives are but a ſhort Winters day, which will ſoon be ſhut in; and cannot we a little follow the lanthorne of Gods word, the Sun p. 248Pſal. 119. 105.Ps 119:105of Gods glory, the guidance of Gods Spirit, the winter day will ſoon be buried in the darkneſſe of a night; but eternity knowes no evening. The poor ſentinell watches carefully, undergoes the terrors of the night, the frightfulneſſe of the darke, the fears of an alarme, the unkindneſſe of the ſeaſons cheerfully, becauſe he knowes he ſhall ſoon be relieved; Ah! watch and pray, keep your Luk. 21. 36.Luke 21:36guards, and ſhortly ye ſhall be relieved for ever, and be ſwallowed up in eternall victory. And this argument will receive ſtrength, if we conſider but three things.

1. If we miſcarry, we are loſt for ever; if we walke not holy, live piouſly, tread evenly, non ratione perfectionis, ſed ratione ſinceritatis, not in reference to perfection, but ſincerity, we are thrown overboard into a ſea of endleſſe miſery; and will the flames of eternall wrath and indignation, be proportionable to a few tranſient miſcarriages? and let us remember we ſhall never react this life, Yet 40 days and Nineveh ſhall be deſtroyed, ſaith the Prophet; yet a few moments p. 249Jon. 3. 4.Jonah 3:4and the miſcarrying wombe of this life, may not only be abortive and barren, but in travell of pain and miſery for evermore. Now live according to rule, leſt ye die for ever according to juſtice.

2. All our holineſſe ſhall be rewarded for ever, non ratione meriti, ſed ratione gratiae, not of merit, but of grace; and every tear in the bottle, every prayer on the file, every accepted ſervice Rev. 14 13.Rev 14:13and every perfumed duty ſhall be remunerated with advantage: the ſacrifices of believers waſhed cleane in the bloud of Chriſt, ſhall wear the laurell of everlaſting felicity. Every ſparke of zeal, every act of grace, every regular pace that the Saint takes, ſhall Pſal. 56. 8.Ps 56:8come in for a childs part in glory; why doth God bottle, if he would bury the teares of a believer?

3. In eternity we ſhall be incapable of unholineſſe; there feares of errour, or fall ſhall be obſolute. There can be no by-paths in Paradiſe. In this life Erimus in coelo foreign. Naz.is the place of thy pious feares, holy cares, religious tremblings, leſt temptation draw thee into the ſnare of p. 250ſin. In glory temptation it ſelf is ſpurious In aeterna felicitate ſimiles deo erimus, haec ſimilitudo nunc incipit reformari, quam diu homo interior de die in diem renovatur, ſecundum imaginem ejus qui creavit eum, ſed ad illius eminemiae perfectionem quae tunc futura eſt, quid hoc aut quantum? Aug.and reprobate, no ſinfull ſuggeſtion lodges within the veil. Unſtained purity there is in an everlaſting ſpring. And therefore now ſtudy holineſſe, walke circumſpectly, act grace, flame in love to Chriſt; contract that rare and ſalubrious ſickneſſe, to be ſick of love with Jeſus Chriſt, Cant. 5. 5. and remember eternity is at the door, and then all regulation of ſteps is at an end. In hell there is no rectitude, in heaven no obliquity. In eternity there is no pendulouſneſſe, or wavering, or poſſibilities of this uneven walking; but the Saints enſhrined in glory ſhall flouriſh for ever in an unſpotted beauty. Now here (dear Chriſtian) walke and watch till the Sun of this life be turned, and then eternity ſhall put an end to all ambiguity. What is one pace, one ſtep to a million, ten hundred thouſand millions of miles? or what one ſevere, modeſt, ſerious, pious glance to our whole life here? no more is our holy life here to eternity. A little ſhort ſcene of piety here, and then for heaven, p. 251where Godlineſſe ſhall put on the ſpotleſſe and rich attire of glory for ever.Phil. 1. 27.Phil 1:27

6Thoughts of eternity will be our incouragement in conflicts againſt corruption. Now thou fighteſt for eternity, if this luſt, that corruption reign, thou art undone for ever. Obſerve the phraſe of our Saviour, Rev. 3. 21. To him that Rom. 6. 12.Rom 6:12overcometh will I give to ſit in the ſame throne with me; to him that overcomes. What life, vigour, rage againſt luſt would eternity in the meditations of it infuſe? How would the tempted patient cry out, Thou bloudy, truculent luſt, ſeekeſt the life, of my eternall ſoul; the poor aſſaulted patient might (aſſiſted with grace) ſtrangle the moſt headſtrong corruption, with ſuch meditations as theſe, This barbarous luſt may loſe me an immortall crown, maske Gods face to me for ever, may cauſe to be pronounced a ſentence of everlaſting: divorce 2. Tim. 1. 10.2 Tim 1:10between Chriſt and my ſoul, clap me in fiery, and everlaſting chains, and leave me a prey to the dilapidations of eternall wrath. Thou fighteſt p. 252(dear profeſſour) againſt luſt, and the 2 Tim. 4. 8.2 Tim 4:8conqueſt is of an everlaſting concernment; foreign R. J. Badreſh.the throne, the crown, the life, the love, the kingdom of eternity is the prize. And now poor combatant is thy duel with luſt, if thou get the victory, Gal. 5. 17Gal 5:17thou ſhalt wear the lawrel of bleſſedneſſe, and triumph for ever: thy loſſe, or thy conqueſt is eternall. It is with the battle between luſt and the ſoul, as it was in the fight between Caeſar and Pompey, Pompeyes loſſe was for ever, and Caeſars victory ſet him in the throne. Let every fighting Chriſtian remember eternity lies at the ſtake; and let this be perpended, there is no recruiting in the grave, no rallying of thy ſcattered ſtrength; the battle ends with thy life. What paſſion would the damned ſhew againſt thoſe luſts, that are now wormes and Scorpions in their conſciences, and ſhall be ſo for ever, were they again to enter and begin the fight? how would they as Samſon in his anger againſt the Philiſtines, Jud. 17. 30.Judg 17:30ſummon all their ſpirits, muſter all their ſtrength, and gather together all their vivacities, to pluck down the houſe upon the head of their corruptions? p. 253The thoughts of eternity ſhould be to a Chriſtian, as deſpaire is to a coward, ſhould make himſelf magnanimouſly puiſſant. The Hiſtorian reports, that the Roman Souldiers, when they heard the word (Quirites) they received a kind of new life, and they doubled the files of their valour: the word eternity ſhould double the guard of our force and wrath againſt corruption. Is it not more noble, manly, Chriſtian, by a holy ſtrength, and in a pious reſolution to tread down luſt here, then in an effeminate deſperation to weep over it, and curſe it to eternity? Do but ſee how bloud-thirſty, and ſanguiſugous every luſt is in the glaſſe of eternity. Luſt in the ſoul is but the Devils ſpie, Satans ambuſh to betray the ſoul to a miſerable eternity: one of the trueſt glaſſes of all ſin is everlaſtingneſſe, there ye may ſee it to be the Divels pander, a ſparke of Gods wrath; Natures impoſtume; which if not broken, kills for ever, the ſouls harlot; and if not cruſht, and crucicified, the wombe of never ending calamity. And let me recruit the argument p. 254with theſe three conſiderations.

1. Luſt, what a ſordid prize for eternity? Our Saviour makes it a piece of impolitick weakneſſe to exchange the ſoul for the whole world, Mat. 16. 26.Matt 16:26and yet the world is a ſyſteme, and Quam ſtultus eſt qui cum aeterna jactura poſt hanc vitam, pauxillum bonorum temporalium corradit, & retinent, cum poſſeſſio rerum in hoc ſeculo obtentarum, nihil ipſi poſt hoc ſeculum prodere, neque animam ſemel perditam ternents bonis redimere poſſit. Chemn.large body of Gods creatures, a maſſe of excellencies and varieties, how fragrant the roſes, ſweet the muſickes, ſavoury the delicacies, glittering the honours, and raviſhing the adulations and applauſes of the world; and yet Chriſt brands this for inexprimable folly to purchaſe this glorious world with the loſſe of an immortal ſoul. But how mean a prize for eternity is a baſe corruption, which is, as the Schoolmen ſpeak, totaliter malum, all evill, more bitter then wormwood, deſtructive then poyſon, terrible then death, tormenting then hell, more deformed then deformity it ſelf? One ſin acted in a moment could deſtroy a world which God himſelf was ſix days in the creation of it. Wilt thou loſe eternity for a luſt, which is a firebrand of hell, the very incurvation of nature?

2. Obſerve the very remembrance of a ſatisfied luſt, will adde torment p. 255to eternity: how cutting will that ſpeech of Abraham to Dives be, Luk. 16. 25. Son thou haddeſt thy good things here. Sinner thou haddeſt thy luſtfull ſatisfactions here, thy ambition, thy Prov. 28. 8.Prov 28:8Avarice was ſurfetted here, thy ſenſualities were gratified here, thou haddeſt thy ſtolen morſels, and thy pleaſant baits, thy beloved, checkred, boſome-corrptions here in this life, therefore now thou art tormented. This will be Luk. 16. 25.Luke 16:25oyle in the ſinners flames, the recollection of that poyſon of Aſpes, viz. ſin, that they did ſo pleaſantly and greedily drink up. This then will be gravell in their belly, a thorne in their eye, a dagger in their heart, and torment in their bones, and fire in their boſome. Olim haec meminiſſe dolebit. Sin in the remembrance of it, will be an everlaſting ghoſt to the reprobate, will keep the wound, raze the ſore open, the corture quicke, the wrack in the extremity.

3. Conſider what vaſt diſproportion there is between the pleaſure and miſery of a luſt, its delightfulneſſe is tranſient, Rom. 5. 17.Rom 5:17a perfume that quickly will evaporate: how ſoon did our firſt Parents p. 256eat their fruit; but the world to this day cannot rid it ſelf of the miſerable conſequence of that wofull banquet. As a leaſe is not writing an hour, but the tenour of it will not be worn out in many years: the ſatisfaction of ſin is ſuddenly abortive, in the twinkling of an eye; but the weight, the guilt, the enditement, the condemnation, the torment of it, is eternall. Ah! how Act. 12. 23.Acts 12:23marceſſible the roſe of ſin; how ſharpe and durable the rod, that will be turned into an everlaſting Scorpion!

Now therefore, (not to ſpin out Quia deo nos totos & omni noſtra debemus, certe in infinitam ejus majeſtatem injurii ſunt, & aeternam mortem merentur, qui vel in minima re ſanctiſſimam ejus voluntatem tranſgrediuntur.the argument in hand any further) how ſhould there be ſudor & ſanguis, ſweat and bloud drawn out againſt every corruption; what prayers, ſighs, teares, ſtrugglings, wreſtlings againſt the inhumanity of ſin, and cruelty of luſt? canſt thou hang in chaines with flames ſcorching thee for ever?

Indeed the thoughts of eternity might put a ſtone into the ſling to ſtrike dead Goliah-luſts: What for ſin to damne me for ever, totally and finally to diſinherit me, and exclude me my Fathers preſence to all eternity? p. 257Never to ſee his face more? Rally ſuch thoughts as theſe againſt the onſets of corruption. As Caeſar ſaid in a battel he fought againſt one of Pompeys ſons, at other times he fought for honour, but then for his life. Ah ſoul! thou ſighteſt for thy life, thy Chriſt, thy portion, thy God, thy ſoul, thy eternity. Now watch, cry, weep, conteſt againſt every ſin, thy everlaſting condition waites upon it.

Advant. 7 The thoughts of eternity would inflame our love to Jeſus Curist. He hath brought immortality to light: What argument 2 Tim. 1. 10.2 Tim 1:10of love would this be to the believer; he will crown me with unwithering glory; with diamonds that Joh. 3. 16.John 3:16ſhall never receive dampe; the River of his bloud ſhall bring me to an Ocean of joy. Eternity of joy is but the purchaſe of Chriſts death, he hath Luk. 22. 29.Luke 22:29bought a leaſe of glory that will never expire; we may magnifie the Lord Jeſus for our endleſſe, bottomleſſe happineſſe that is to come, how ſweet my Saviour who can immortalize my honour, and transforme it into a neverdying dignity. Every glance of eternity p. 258ſhould ſpring new and more lively affections in us to Jeſus Chriſt: ſhould warme the heart with more impetuous love. Our bleſſed eternity Suſcepit triſtitiam noſtram, ut nobis largiretur laetitiam ſuam. Aug.is the primogeniture of Chriſts merits, the rich reſult of his ſufferings, the glorious maſter-piece of his philanthropie, his love to mankind. Joh. 3. 16. Chriſt ſaith there, God ſo loved the Omnia perpeſſus eſt, ut nos ab omnibus liberaret; timuit, ut nos a timore liberaremur; doluit, ut dolores a nobis abeſſent. Cyril.world; ſo, as to ſend Chriſt, his beloved, to make a crown of immortality to ſet on the heads of his people. How ſhould our hearts bubble forth in ſacred adorations of, and divine affections to Chriſt, the great Patron of eternall happineſſe, who hath found out for us a mint of glory, that ſhall enrich us for ever. If at any time thou find thy love to Chriſt decline, be in a ſwoone, or ſurpriſed with ſome cold diſtemper, look down upon the ſea of eternity, and this ice will turne into a flame. Let all believers ſay, Thanks be to Jeſus Chriſt for eternity.

And conſider Chriſt hath bought eternity by temporall ſufferings, and yet without any injuſtice,

1. For his ſufferings were equivalent p. 259to eternity, though not in the duration, yet in the magnitude of them: what agony, what torment Iſa. 63. 3.Isa 63:3was our Saviour wrackt with, when he ſuppoſed his Father had forſaken him, My God, my God, &c. his ſoul Mar. 14. 33.Mark 14:33was heavy to death; how deep were his Videmus quam graves dolores, & angores etiam piis, quandoque ſenſus irae divinae incutiat, cum tamen non pro aliorum, ſed pro ſuis tantum peccatis doleant, & iram dei ſentiant, cum que in poenis illis deus non effundit totam iram ſuam, Iſa. 78. 38. Infinitis ergo modis major fuit moeſtitia in Chriſto, in quem peccata mundi erant conjecta, & in quem totam iram ſuam Pater coeleſtis effuderat. Gerard.wounds, how weighty his burden, how full of trembling his cup, when he lay under the mountains of the guilt of all the elect? Therefore what was wanting in time and duration, was made up abundantly in weight and meaſure; How bitter were his tears, how painfull his ſweat, how ſharpe his incounters, how dreadfull his death, inſomuch as he ſeems to decline the end of his coming into the world; and he ſupplicates his Father to take off the fine and releaſe him from his ingagement; nature in Chriſt himſelf ſeems to ſink under the future maſſacre, that God decreed, Act. 2. but man acted; ſo that eaſily ye may p. 260diſcerne the time of Chriſts ſuffering will be compenſated with the terrour of it, do but compute how many vials of Gods inexpreſſible, inſupportable wrath Chriſt drunk of, and the queſtion is at an end.

2. For a ſecond reply to this queſtion, let it be conſidered, the bloud of him which was ſhed was the bloud of him that was God as well as man, Act. 20. 28. foreign, the pure bloud Heb. 12. 24.Heb 12:24of the omnipotent deity, ſo that the Eph. 1. 14.Eph 1:14divinity of Chriſt ſheds an unreckonable maſſe of merit on his bloud ſhed; which hath purchaſed; as many rare prerogatives for the Saints here, viz. juſtification, ſanctification, adoption, grace, ſupports, ſtrength, the Comforter, &c. which are the precious pledges of future and greater happineſſe; ſo likewiſe, which is the ſumme of all, Eternity of glory with himſelf. And Cant. 5. 5.Song 5:5how ſhould this argument ſet our hearts on fire in love to the Lord Cant. 1. 13.Song 1:13Jeſus, and make him lie as a bundle of Myrrhe and Camphire between our breaſts? And we might well enquire, why might not heaven ſet with the Sun; and our glory be overſhadowed with a ſuddain night?

p. 2611. Our duties are ſhort, momentary and tranſient, we are quickly weary Gal. 6. 9.Gal 6:9of wel-doing: the golden chaines of duty, how ſoon do we ſhake them off as being burden ſome ſhackles, and unpleaſant to the delicate fleſh?

2. Our affections to Chriſt are ſhort-breathed, quickly cold, the pulſe of our ſpirituall love ſoon beates faintly: and a ſuddain languour ſurpriſeth our moſt divine Anhelations. And

3. Our life is ſhort in which we act for God, fight againſt luſt, ſerve Jeſus Chriſt, Jam. 4. 4.Jas 4:4and are as flaming torches of zeal Iſa. 2. 22.Isa 2:22and light in the world; and yet after Pſal. 39. 6.Ps 39:6this tranſient exhalation the Saints are Nemo tam Divos habuit faventes, Craſtinum ut poſſet ſibi polliceri: Res deus noſtras celeri citatas turbine verſat. Sen. in Thyeſt.crowned to eternity; Ʋnde bone Deus! All this muſt be ſcored on the account of Jeſus Chriſt. He hath added eternity to our leaſe of happineſſe: what exertions of divine love ſhould theſe conſiderations procure, how ſhould they melt and overcome the ſoul, diſſolve it into affectionate admiration, & wound it with wonderfull affection, and make us not only his ſouldiers in magnanimous puiſſance; but his ſpouſes in conjugall embraces, to uſe the phraſe of the holy Ghoſt? how ſhould p. 262the thoughts of eternity makes us look on Chriſt as the faireſt among women, Cant. 5. 9, 10, 11.Song 5:9Song 5:10Song 5:11the chiefeſt of ten thouſand, whoſe head is as fine gold, whoſe eyes are as the eyes of Sane Chriſtus ſolus, lacte lotus dici poteſt, quia ſolus candidus, & albus inſe, & alios dealbans, & candidans, a nullo tamen niſi a ſeipſo dealbatus. Del-rio. in Cant.doves by the rivers of waters, whoſe cheeks are as the bed of ſpices, as ſweet flowers, whoſe lips are like lillies, droping ſweetſmelling myrrhe, &c. and ſo forward, as the Spouſe there drawes the effigies and picture of our deareſt, ſweeteſt, moſt lovely, moſt loving Saviour. And always in the ſame beauty would Chriſt appear to our ſouls, did they make eternity their ſtudy and contemplation.

Advant. 8 The thoughts of eternity would ſwallow up our ſollicitous care for the ſupplies of the creature. What ſhall we eat, or what Mat. 6. 31.Matt 6:31ſhall we drinke, or what ſhall we put on? ſuch thoughts, I ſay, would Quid ſericum? quae regum parpura? quae pictura textricū? via haec floribus comparari poſſunt. Hier.drowne theſe impertinent queſtions; they would indeed bring men in a better eſteeme and liking of Providence; for what are all our proviſions here? they are but corn for the way, Gen. 42. ſupplies for travellers for to bring them to their journeyes end. But the great Queſtion is, Am I provided for eternity? to ſpend here, and to ſtarve for ever; to have wine here, and no water p. 263as Dives, to eternity, why do I wrack my ſpirit? my candle will go out, if not by want, yet by diſeaſe, and then comes eternity. Our Saviour in Mat. Job. 7. 1.Job 7:16. urgeth many rare arguments to Omnia ſi perdas, animam ſervare memento.ſtifle and ſmother the vain carking care of men; and to thoſe may be ſuperadded this one more; What are all theſe proviſions to eternity? there is my life, this ſhort breath here below is but a dying groan, a giving up the ghoſt. Man is in a conſumption from his birth, and all creature-comforts do but patch him up for a while, piece a ragged piece of fleſh; and yet the frenſie of men is ſtrange, how Luk. 12. 33.Luke 12:33do they torture their ſpirits to finde a Mine for the preſent ſupplies, but eye not, nor take care for proviſions for eternity? Who layes up for the famine of the ſoul? Our heads are filled with cares in pinching, and neceſſitous times, how we ſhould live in the world; when we ſhould be more inquiſitive how we ſhould out of the world, when death hath landed us in eternity; for what matters it, how ſhort the ſtock of our preparations is here, where we are breaking p. 264up houſe and departing every moment? A man that cometh to an Inne, if he meet with hard fare, courſe lodging, harſh and churliſh uſage, he is not perplexed nor diſquieted, for it is but for a night, and he ſhall away next morning. Our ſecureſt and ſtrongeſt habitations Jon. 4. 7.Jonah 4:7here below, they are but as Jonas his goard, but for a night.Aeternis inhianti, in faſtidio ſunt omnia tranſitoria. Bern.

But now the great queſtion is, What glory we have banckt up in heaven, what treaſures we have laid in there, what riches, what revenues we have ſtored up in unmouldring eternity? what doeſt thou lay in for a tottering life, or wrack thy thoughts to ſhoare up the falling ſinking temple of thy body? All thy cares are but as the putting in of a little pin into an inch of candle, which will ſuddenly fall into the ſocket. Carke for thy ſoul for an intereſt in Chriſt, how thou ſhalt live to eternity, that Mat. 6. 33.Matt 6:33is a condition, that underſtands not Primo ſpiritualia, poſterius temporalia, omnes lahores, & actiones noſtras a regno dei ordiamur. Par.the language of death or a Sepulchre. The life of man here is but a ſpan long, ſhort and ſwift, then turn the ſtream of all thy care to unmeaſurable eternity. Here (in reference to eternity) p. 265care as much as thou wilt, ſummon all thy thoughts, uſe all means, contrive all thy deſignes, torture thy intellectuals, be as ſolicitous, as ſtudious, as laborious, as full of holy fear, of ſpirituall tremblings, as thou mayeſt, riſe as early, go to bed as late as thou pleaſeſt; and all this is but rare policy and rich ingenuity. In this to eat the bread of carefulneſſe, is the way to feed upon Manna for ever.

Did we but enlarge our Contemplations on our everlaſting eſtate; with what a holy indifferency would our ſouls be poſſeſſed, whether our cruſe of oil run or no, no further then what might ſupplie our ſhort journey, our ſhort ſtep to eternity; how light then would the heavieſt gold weigh in the ballance of our judgments? we do not uſually hang our Arbours with Arras or Tapeſtry, becauſe the flouriſhing boughs which make them ſoon wither and decay. And why ſhould we ſpend our choyſeſt ſtrength, our moſt vivacious ſpirits, our moſt pretious time, to preſerve, enrich, and make delightfull that temporall life, which every moment may be extinct p. 266and blown out? All thoſe creature-accommodations, riches, delights, &c. which are the bribes of our cares, the tormentours of our thoughts, the wracke of our mind, they are but as the diet, and the banquets of a condemned priſoner, they only keep him alive till the ſad day of his execution. Like Belſhazzars riotous banquet, Dan. 5. 2, 3, &c.Dan 5:2Dan 5:3which was not ſo much the preparations of his feſtivall, as of his funerall; for, as hiſtorians report, he was ſlain that very night. The thoughts of eternity would baniſh many unneceſſary cares from the ſolicitous and unſatisfied ſoul. And let this double conſideration ſurpriſe your thoughts.

1. Our care for the world, is nothing to our errand into the world. Thou wert not created to ſtudy the lumpe of clay thou carrieſt about thee, but to glorifie thy Creatour, to be the Gal. 2. 20.Gal 2:20herald of his praiſe, the engine of his glory, the witneſſe of his honour, Pſal. 17. 15.Ps 17:15to execute his commands, live upon his promiſes, and to breath after Joh. 4. 32.John 4:32his everlaſting preſence. This was the worke God ſent thee into the p. 267world for, to advance the fame of his Majeſty, adore the eternall being and to publiſh the tranſcendencie of all his glorious attributes. Ah conſider! a piece of clay, thy body; a winged piece of duration, thy life; a Rom. 17. 17.few floating enjoyments, thy preſent inheritance, were never ſet out by God, to be the taske and the toil of thy care and animoſities.

2. Nor is thy care for the world any thing to eternity. Thy eternall condito…n Ibi erit fames maxima, erit enim tanta inopia, ut damnati ne que guttam aquae poterunt habere. Bonav.in glory ſhall want no ſupplies; in miſery ſhall finde none, not a drop of water to coole nor to cheriſh. The rich man ſhall not find his barnes in eternity, though happily with much care and ſweat he obtained the filling of them. Nero ſhall not finde his Crown in his everlaſting condition, though he tortured both brain and conſcience to wear the imperiall lawrell. Eternity explodes all creature-enjoyments, the Saints in glory ſhall live at a higher rate then the mean and periſhing proviſions of the world. 1 King. 17. 6.1 Kgs 17:6Elijah doth not want now a Raven to be both his cooke and his caterer. And the damned in their endleſſe miſery, p. 268ſhall want the crummes that fell from their own tables.

In a word, carke for thy ſoul, profeſſour, thinke of the gulfe of eternity. This mouldy bread thou careſt for will be no food there. Our everlaſting condition hath no to morrow, no yeares of famine or plenty; therefore provide for thy everlaſting ſoul; get thy name ingroſſed in the leaſe of glory with Gods hand, and the Spirits ſeal to it; and then Providence will either ſpread thy table here, or bring thee to thy Fathers houſe, where thou ſhalt keep an everlaſting feſtivall. And let this additionall conſideration come into the account, viz. That thoſe outward enjoyments, which mens cares are fixt upon, and many are ſo ſollicitous to gain and atchieve, may occaſionally prove the unhappy murtherers of the ſoul, and drown it in everlaſting perdition. How often do Joh. 14 2. Deut. 6. 12.John 14:2Deut 6:12the riches and delights of the world effaſcinate the minde, blind the underſtanding, Dan 4. 30. 2 Chron. 26. 16.Dan 4:302 Chr 26:16wantonize the ſpirit, in… briate Luk. 12. 21, 22.Luke 12:21Luke 12:22the affections, ſeare the conſcience, Luk. 18. 23.Luke 18:23and hearden the heart of the p. 269poſſeſſors of them, and open (quatenus inſtrumenta, as inſtruments) the flood-gates of eternall wrath upon them? Then the whole amounts to thus much, that eternity well weighed will cure the frenſie and diſtraction of mens ſpirits for ſublunary contenements.

Advant. 9 The thoughts of eternity would make us admire Christianity. Only the Chriſtian profeſſion acknowledges the ſtate, 2 Tim. 1. 10.2 Tim 1:10and the way to eternity. What fancies and forgeries doe other profeſſions hold forth and acknowledge? The Jewes look for a Meſſiah to come, as if the way to heaven were yet to be found out. The Turkes have a tradition and frantick opinion, that wicked men at the great day, ſhall carry their ſinnes in ſatchels after their Captaine Cain, and ſuch like ridiculous inventions. Divers of the Pagans ſuppoſe another temporall life to ſucceed this, and therfore give their dead cloaths, and money and other appurtenances to bear their charges there. Only the Chriſtian profeſſion can unriddle the myſtery of eternity. How many thouſands ſhall taſt of eternity of miſery, that p. 270never heard of an eternity of being; this perpetuall eſtate is only written in a Chriſtian character; the knowledge of Chriſt is our only conduct to the Mar. 16. 16.Mark 16:16knowledge of eternity. Goſpell knowledge Purgatorium eſt duplex; unum, in quo eſt poena damni & ſenſus alterum in quo eſt poenadamni tantum. Bell. Nemo manet in purgatorio ultra decem annos Domin. a Soto.can only lead us to the mount to behold a future Canaan, and teach us how to eſcape a future Tophet. True Evangelicall profeſſion brings us to the ſhoar, to view the Ocean of eternity. How do the Romaniſts themſelves defile and adulterate the doctrine of eternity, with their fiction of Limbus Patrum, Purgatory, Limbus Puerorum; and many of their guilefull Non eſt deſperatio, aut metus gehennae in purgatorio; eſt carentia divinae viſionis. eſt poenaſenſus inflicta: eſt poena ignis. Bell.yet gainfull inventions? Only the doctrine of the Goſpell unmaskes the riddle of our boundleſſe and bottomeleſſe eternity, gives us a map of heaven, drawes a landskip of glory, opens to the believer the wardrobe of eternall beatitude, Rev. 21. 16, 17, 18, 19, &c. And in Evangelicall ſtory how lively are the flames of hell deſcribed; how clearly the paines, horrours, deſpaires, everlaſting doomesday is ſet down, and at large deciphered? And they ſaid to the rockes, Rev. 6. 16.Rev 6:16and mountaines, Fall on us, and hide us p. 271from the face of him that ſitteth on the throne, and from the wrath of the Lamb. Thus onelyonly the Chriſtian faith gives a proſpect of evernity; which is one of the articles of its beliefe.

Advant. 10 The thoughts of eternity would be a good preparation for death. Such thoughts would Obſervetur ſuavis mutatio, quod cadentibus mors non eſt miſeria, aut perditio, ſed tranſitur ad vitam aeternam. Chemn.conduce much to caſt us into ſuch a frame, that death ſhould not be the womb of our fears, but of our joys; not our affrightment, but our contentment; our dying day ſhould be reckoned our wedding day; the day of our diſſolution, the day of our coronation. The thoughts of eternity Tolle tunicam hanc graviorem, & da mihi leviorem. Greg.would put us upon getting an intereſt in eternity, which would familiarize, meet with, and ſweeten death it ſelf, and put the ſoul upon enquiries after it. How would our everlaſting condition well ſtudied, frame us to a ſerious, patient and joyfull embracement of death? that the gracious expectant having ſent his heart to heaven before, looks on death but as a good wind to carry him to the Ocean of a joyous eternity. Now we may hoiſe ſail upon that ſea, he had been long p. 272in the meditation of. Nay, what wreſtlings with God for aſſurance, Phil. 1. 23.Phil 1:23for one ſmile upon the ſoul in the face of Chriſt, for God to open his pardon and let him read it? what deſires that God would draw the curtain, and let the ſoul ſee Jeſus Chriſt, what diving into, and ſearching after tokens of love, broken pieces of the ring, and former experiences would the thoughts of eternity produce? And all by way of preparation for death.

This endleſſe ſtate well ballanced in a ſerious, and continued meditation would make the ſoul reſtleſſe, and in a conſtant motion till death, which originally is a curſe as being the fruit of ſin, were turned by God into a bleſſing, and had the ſtampe of Chriſt upon it; how would the ſoul be unſatisfied, till it ſaw death cloathed 2 Cor. 5. 8.2 Cor 5:8with the armes of Chriſt, as his Herald to go before him into the Court of glory; till he obſerved death to be only the golden bark to bring the ſoul to the ſhoare of a bleſſed eternity. And ſuch meditations would make the ſoul to keep Court every p. 273day, to call conſcience to the bar, and to arraigne irregular thoughts, to put Job. 14. 14.Job 14:14the heart upon more recluſe ſearches, and all to facilitate death, and to ſweeten the approaches of it. When a ſoul ſeriouſly and in its cooleſt thoughts conſiders eternity, how doth it look on death as its greateſt Criſis, Mors ultima linea rerum.that which will turn the ſcale one way or the other, either land the ſoul ſafe in an eternall reſt or harbour, or ſhut it Pſal. 49. 8.Ps 49:8within the grate of everlaſting impriſonment, from whence there is no redemption? Such ſeaſonable contemplations Tota vita eſt meditatio mortis:would fill the ſoul with cares, ſolicitouſneſſe, preparations for, expectations of, reckoning upon death; as the Swediſh King before the day of battell, what ordering of his army, incouraging his Souldiers, multiplying his prayers, powring out his teares before God, he knew not but he might die the next day. So eternity well contemplated would make us weigh, dive into, ſtudy the nature of death, the originall, the ſuddenneſſe, the certainty, and above all the conſequence of it, it kils or cures for ever.

p. 274In a word, the ſtudy of eternity will make death,

1More familiar to us: we cannot ſtudy the Sea of eternity, but we muſt contemplate on the wind of death, which is but the ſtile over which we goe either into the wilderneſſe of miſery, or into the green paſtures of happineſſe. Our dayly Contemplations of our everlaſting condition, would make death a houſhold ſervant, which is the common road to eternity (as more hereafter). Death would not be ſtrange in its ſtroake, were it not ſo in our meditations; thoughts of eternity ſtep beyond death. And to familiarize death, would be the wombe of theſe three great advantages.

1. Were death familiar to us, it foreign. Ariſt.would breake the force of death, and take away the horrour and terrour of it, the ſtroke would not be ſo grievous, ſo frightfull, ſo full of execution, dangers the more inviſible the more intolerable, the burden is the lighteſt that is well poyſed before-hand. Sinners that put farre off the evill Amos 6. 3.Amos 6:3day, as the Prophet ſpeakes, how p. 275tremblingly, and with what horhour do they behold the ghoſt of death?

2. Were death familiar to us, it would arme us againſt death; we prepare more rigorouſly for the enemy in the field, then for the enemy in the ambuſh. Men fight not a duell without a Second; nor ſhould we meet death without our armour, a pardon in our boſome, an intereſt in Chriſt, the great ſeal for glory and heaven. Therefore men ſo little prepare for death, becauſe they ſo little thinke of death; it is ſo little in their proviſions, becauſe it fals not in their contemplation. But did we meditate on eternity, thoſe very thoughts would be a conſtant paſſing bell in our ears, a deaths head before our eyes, and alarme to our ſoules; the thoughts of death and eternity being inſeparable. But this familiarizing of death it would u…ske the ambuſcado of it, and for…e us againſt it. Have I found thee O my enemy, as the 1 King. 21. 20.1 Kgs 21:20King ſaid. And

p. 2763. Were death familiar to us, it would ſtrangle many fruitleſſe and frothy thoughts and deſignes; hear the paſſingbell; when thou lookeſt upon the gaudy picture of the world, caſt an eye upon the deaths-head. Remember that ſentence, Luk. 12. 20. This night thy ſoul may be taken from thee. Had we a deaths-head in our ſtudy, our coffin, our windingſheet, it would ſmother many a carnall deſigne, ſinfull contrivance, vain dream of the world, peeviſh reſolution, and frothy Contemplation.

2The thoughts of eternity would make death more expected. We ſhould not Mors ſanctorum non interitus, ſed introitus. Chryſ.only thinke of death, but waite for it; as the Priſoner for his keeper to open the priſon-door; as the Sentinell for the morning, or the poor tyred watchman for the dawning of the day: ſuch thoughts look on death, as the traveller doth on a muddy plaſh at the entrance of a famous City. Obſerve Jacobs ſpeech, Gen. 49. 18. when waiting the good houre of death, I wait for thy ſalvation p. 277O Lord. This is the foord the Felix ante obitum nemo ſupremaque funera. Ovid.Chriſtian is to paſſe over, the narrow and ſlippery bridge. The contemplative Chriſtian, whoſe meditations prey upon eternity, doth but wait when the clock will ſtrike, when death will come, that is the alarum to eternity; Death is but a Watch with an Alarum. Death is but the Rev. 6. 8.Rev 6:8pale horſe which carries every one out of this world into an everlaſting ſtate. foreign. Dlato.So the confiderate Chriſtian winding up his meditation to this bottomleſſe ſtate, is alwayes upon his watchtower, when the poſtern gate of death will open; as the paſſenger waites at the ſhoar ſide for the Packet boat, ſo is death to mankind.

3The thought of eternity would make death more facil, and eaſie, and pleaſant. 2 Cor. 5. 1.2 Cor 5:1When mortall diſeaſes batter this tabernacle of clay we carry about us, viz. our bodies; meditations of eternity, look on Chriſt now ſtorming the body to take the ſoul. As one in an enemies Garriſon rejoyceth to ſee his own party coming to ſtorme the Town and releaſe him. All death p. 278pangs (ſaith eternity well ſtudied) doe but lanch the ſoul into the Ocean of eternity, theſe diſtempers open the gate to eternity; they rend the vail of the temple of the body, and let flie the ſoul to eternity; death to the contemplative Chriſtian, is not ſo much his ſtorme, as his ſtile; not ſo much his tempeſt, as his triumph; in death, the Saint cries Victoria. The wicked wretch, whoſe cogitations have 1 Cor. 15.1 Cor 15fled from eternity, nor ever would ſail on that ſea; with what difficulty doth he wreſtle and ſtruggle with death? How is he dragged to diſſolution, as to execution; how would he bribe, ſtop, ſuſpend, and divert the ſtroke of death, could all his Quando impii moriuntur, in inferno poſi…i ſunt, & mors depaſcit eos. Ger.ſtrength, allies, greatneſſe, and revenues purchaſe it? There is nothing more terrible, ghaſtly and frightfull to him, then the dreadfull app…rition of death; and the great reaſon is, becauſe he hath ſet the skreen of ſin and the world between him and eternity; this makes him he will not to the block, he is arreſted by death, he is paſſively the patient of death; the p. 279ſinner, I ſay, who hath not minded Pſal. 49. 14.Ps 49:14his everlaſting condition, nor laid up for it, he fals into the arreſts of death. But the Saints, whoſe word all his life time hath been eternity, and who hath been in all his converſation pronouncing this ſhibboleth, he fals into the embraces of it, he may be ſaid, as Chriſt was, Joh. 10. 15. To lay Morte tabernas noſtras pulſante non terremur.down his life, to lay down his head upon the cuſhion of the grave, and ſweetly to ſleep being rockt to it by death. Now what ſweetens and facilitates death to a believer? only he hath ſtudied eternity, and hath got the ſcarlet thread in the window, eternity Joſh. 2. 18.Josh 2:18is aſſured to them. The Saint whoſe heart is landed at the ſtaires of eternity before, when he comes to die, he doth but as the Sun breake thorough a cloud to ſhine both gloriouſly and eternally; and indeed the body of a Saint is but the darke cloud, the curtain drawn before his ſhining ſoul. Rally therefore, and muſter up all your thoughts, and let them meet with eternity; this is the way to perfume the winding ſheet, to ſtrow p. 280flowers on the coffin, and to make death it ſelf ſmile, and become a pleaſing preſage to a more pleaſing crown.

4The thoughts of eternity would make death more welcome. I long, ſaith the Saint, whoſe heart before is in heaven, to come to the ſtage of eternity; he Phil. 3. 20.Phil 3:20is in a longing fit, impatient as the longing woman, and ſmiling with joy Rev. 22. 20.Rev 22:20and triumph on approaching death; cries, welcome that parting blow that brings me into the everlaſting embraces of my dear Redeemer.