CHAP. I. What men of former times have thought of Eternitie, and how they have represented it.

FIrst of all, they have represented Eternitie by a Ring, or a Circle, which hath neither beginning nor [Page 5] ending, which is proper onely to Gods Eternitie. Seeing therefore that God is Eternall, and his du­ration is properly called Eternitie, the Egyptians used to signifie God by a Circle. And the Persians thought they honoured God most, when going up to the top of the highest tower, they called him the Circle of heaven. And it was a cu­stome amongst the Turks (as Pieri­us teacheth at large) to cry out eve­ry morning from an high tower, God alwayes was, and alwayes will be; and then to salute their Maho­met. The Saracens also used to call God a Circle. Mercurius Trismegi­stus, whom I named before, the most memorable amongst Philosophers, (who wrote more books then any mortall man beside, if we may be­leeve Seleucus, and Meneceus) said, that God was an intellectual sphere, whose centre is every where, and circumference no where: because Gods Majestie and immensitie are terminated no where. For this cause the Ancients built unto their gods, Temples for figure round. So Numa [Page 6] Pompilius is said to have consecra­ted to Vesta a round Temple at Rome. So Augustus Cesar in the name of Agrippa dedicated to all the gods a round Temple, and called it Pantheon. Hereupon Pythagoras, to shew Gods Eternitie, teached his scholars to worship him, turning their bodies round about. And there was a statute made by Numa, (as Brissonius witnesseth) That they which were about to worship God, should turn themselves round. Ther­fore God is, according to the Anci­ents, a Circle, but a Circle without a Peripherie or circumference, whose Centre is every where: because God is the beginning and end of all things. Whereupon Job most just­ly Job 6. 26. cryes out, Behold God is great, & we know him not, neither can the number of his yeares be searched out

Again, they have represented E­ternitie by a Sphere and a Globe. Therefore Faustina the Empresse had money stampt after this figure and superscription; There was a Globe, on which the Empresse sat stretching forth one hand, and hold­ing [Page 7] in the other a sceptre with this inscription, ETERNITIE. Hence it was that many of the Ancients thought the world to be Eternall, because it was Round: whom S. Ba­sil answers very fitly, Let the world be a Circle; but the beginning of the Circle, is the Centre.

In the third place they have re­presented Eternitie by a Seat: by which is signified Eternall rest. The Nasamones, a certain people of A­frica, for the most part did not one­ly breathe out their last, sitting up­on a seat, but also desired to be bu­ried after that position, as having then attained to Eternitie, and a long cessation from all their la­bours: As in many places at this day Kings and Emperours are found sit­ting in vaults under earth, in silence and mournfull majestie. And it was usuall with the Romanes to support with such like the molten statues of their deceased Emperours, as having then the fruition of Eternity. Some there are that thus reason with themselves oftentimes: Behold! I have been a long time held and op­pressed [Page 8] with cares and labours: But now why do I not take some re­spite? why do I not make some pause? why do I not rest from my labours? I have laboured long enough: let others labour as much as I have done; for my part I'le rest now, and take mine ease. So they set up their seats, and promise unto themselves dayes of rest: But (alas!) they are of no long continuance: They set up their seats, and embrace their ease; but neither in due time nor place. Oh! how truely and de­voutly doth that golden book of the imitation of Christ, give us a pull by the eare, in these words, [...]empis [...]b. 2. [...]p. 12 Dispose and order all things accor­ding to thine own will, and the lust of thine own eyes, and yet thou shalt never finde, but thou shalt alwayes suffer one thing or other, either wil­lingly or by constraint, and so thou shalt alwayes finde a crosse. The whole life of Christ was a Crosse, and Martyrdome: and doest thou seek rest and pleasure? Therefore we must set up our seat in heaven, and not here: for here amongst so [Page 9] many troubles it can never stand quiet; and though all other things should spare it, yet death at length will overturn it. There is no true rest to be hoped for, but that which is Eternall. But if there be any rest in this life, this is it, For a man to commit himself, and all that is his to the will of God, to put his whole trust and confidence in him, and to account all other things be­side, but vain. So are we taught in Ecclesiasticus; Trust in God, and a­bide Ecclus. 11. 21. in thy place. Without this rest of the soul all other things are meer troubles, a meer sea of tempestuous waves, and the very presence of Hell. But I return to the Anci­ents.

In the fourth place they have re­presented Eternitie by the Sunne and the Moon. The Sunne revives every day, although it seems every day to die, and to be buried. It al­wayes riseth again, although every night it sets. The Moon also hath her increase after every wane Ca­tullus hath pretty verses to this pur­pose: In [...] ▪

In Hell there is Eternall night, but without sleep: There they sleep not, because they slept here, where they should have watched: there they watch, because here they slept in their sinnes; indeed not long, but longer they would if they could, yea Eternally. But it is farre otherwise with those that are in heaven: For a perpetuall light shall shine forth to the Saints, and Eternitie of time: there▪ is rest; there, is pleasure after long labours and watchings.

In the fifth place they have repre­sented Eternitie by the Basilisk. The Basilisk is the most venimous of all creatures, and it alone of all others (as Horus Niliacus saith) cannot be killed by humane force; yea it is so virulent, that it killeth herbs with the very breath of it, [Page 11] that it puts to flight all other crea­tures with the hissing of it, & that it makes all birds suddenly silent, up­on the first presence of it. AElianus reports that in the desert of Africa a certain beast fell down being ti­red, and that the Serpents came to­gether, as it were to a feast, to de­vour the carcase, and that they pre­sently ran all away and hid them­selves in the sand, upon the sight of the Basilisk. Eternitie, whether of joy or of torment, cannot be short­ened or diminished, much lesse ta­ken away or avoided. Neither is it strange, if it affright all that are in their right wits, with the very thought of it. Infinite are the wind­ings of this Basilisk; unmeasurable, and untwinable are the orbs and circuits of it. Oh Dragon to be trembled at! Let us divert a little to our selves. It comes to passe some­times when a man descends into himself, and rips up his conscience by confession, that he findes many Serpents nests, and whole broods of vipers, and thereupon much mar­velleth in himself, saying, Whence [Page 12] is there so much venime in my breast? Whence are so many fat Snakes, so many grievous and dead­ly sinnes? Whence is there so great an host of Lisards? whence so many filthy and lustfull cogitations? I am afraid my self at such a numerous and pestilent brood. But marvell not; we shall easily shew thee the cause thereof. A moyst and a rude place is very apt to breed Serpents. Lo then, there is a double cause, The moysture of the place, and the negligence of them that should look to it. So it is in the soul of man: If we spend all our care upon our bo­dy, handling it delicately, feeding it daintily, pampering it with feasts, & effeminating it with pleasures: it must needs be confessed that the soul the inhabitant thereof hath her dwelling in a moyst place. Adde hither slothfulnesse, and neglect of divine duties: Let no care be had at all of salvation; so the body be sound, and it goes well with it, let no regard be had what happens to the soul; Let confession of sinnes be seldome made unto God, and [Page 13] when it is, but in a negligent man­ner: What marvell then, if a mul­titude of Serpents, and poysonous vermine breed there? But (O good Christian brother) Let the Basilisk enter into thy Breast, that is, the cogitation of Eternitie, and thou shalt presently perceive that these venimous beasts will soon vanish a­way. Thou confessest that thy heart doth abound with these Snakes: It is a signe therefore thou seldome thinkest upon Eternitie. Amend therefore, and now at length begin to think upon this with thy self, That which delighteth is but Mo­mentanie, but that which torment­eth is Eternall.

In the sixth place, they have re­presented Eternity after this man­ner. There is a vast den, full of hor­rour: round about which a Serpent windes it self, and in the winding bites it self by the tail. At the right hand of the den stands a Young man of a beautifull and pleasant counte­nance, holding in his right hand a Bow and two arrows, and in his left hand an Harp: In the very en­trance [Page 14] of the den sits an Old man opposite, and having his eyes very intent upon his Table-book; accord­ing as the celestiall globe by its motion, or the young man standing by, dictates unto him, so he writes. At the left hand of the den sits a grave matron, gray-headed, and ha­ving her eyes alwayes busied. At the mouth of the den there are foure stairs, each higher then other: The first is of Iron, the second of Brasse, the third of Silver, & the fourth of Gold: On these are little children running up and down and playing, and never fear the danger of fal­ling. This is the Picture: The meaning is this: The Den signifies the incomprehensibility of Eter­nitie: The Serpent that twines it self about it, Time: The Young man, God; in whose hand is Heaven, Earth, and Hell. On Earth and in Hell are the Arrows of the Lord fastened; but in Heaven there is no­thing but Joy and the sounding of the Harp. The Old man is Fate, or rather, That which God hath de­creed from all Eternitie: The Ma­tron, [Page 15] Nature: The Stairs, distinct Times & Ages: The Children run­ning up and down the stairs, do sig­nifie things created, especially Man, who is sporting in matters of Salva­tion, and playing and jesting in the very entrance of Eternitie. Alack! Alack! O mortal men, we have play­ed too long amidst these dangers: we are very neare unto Eternitie, even in the very entrance of it, whilest we live: Let but death light­ly touch us, and we are presently swallowed up of Eternitie. Death need not use any great power, or fight long against us: we are thrown down headlong in a moment, and tumble down these stairs into the Ocean of Eternitie. Bethink your selves well, you that play upon these stairs, and think upon any thing ra­ther then upon Eternitie; It may be to day, or to morrow you may be translated from Time to Eterni­tie.

CHAP. II. The secret sense and meaning of Scripture is unfolded.

AFter the Chapter of the Type. and Picture of Eternitie, the holy Scripture of divine truth shall not unfitly follow. When Nebu­chadnezzar, King of Babylon, had cast the three Hebrew children into the fiery furnace for refusing to obey his impious command, the flame is said to have ascended nine and fourty cubits above the furnace. A strange thing: But not without a Mysterie. What? Did any man ac­curately measure the height there­of? Did any man ascend and apply unto it a rule, to take the just mea­sure of it? was it just nine and four­ty cubits, neither more nor lesse? Why not fifty? For we use to num­ber thus, Twenty, thirty, fourty, fif­ty, though the number be somewhat more or lesse. Here in this place there wants but one of fifty. Surely there is a Mystery in it, and some secret meaning. The number of fif­ty was wont to signifie the yeare of [Page 17] Jubilee. But the flames in the fiery furnace of hell, although they rage both against body and soul, and in­finitely exceed all the torments of this life, yet they shall never extend so farre as the yeare of grace and Jubilee. In hell there is no yeare of Jubilee, no pardon, no end of tor­ments. Now, now is the time of Jubilee, not every hundred or fifty yeares, but every houre, and every moment. Now one part of an houre may obtain pardon here, which all Eternitie cannot hereafter. Now is the time, that in one little and short day we may have more debts for­given us, then in the fire of Hell in all yeares and times to come here­after.

Let us adde hither another ex­plication of divine Scripture: When the people of God did passe over Jos. 3. 16. Jordan, the waters which came down toward the sea of the plain (which is now called the dead sea) failed, untill there was none left. And in Ecclesiasticus it is said, Eccl. 20. [...]1. There is that buyeth much for a lit­tle. These two testimonies of Scrip­ture [Page 18] Galfrid joyneth together, and thereupon discourseth thus: If Eter­nall bitternesse be due unto thee, and thou mayst escape it by tasting of Temporall, certainly thou hast redeemed much for a little. I con­fesse, It is a sea indeed in which thou saylest, but yet a dead sea: And how much art thou bound to give thanks unto God, who, where­as thou hast deserved to be over­whelmed in the salt, roaring, and unnavigable sea, hath of his great mercy towards thee suffered thee rather to sayl in the dead sea, (O blessed change!) that so by the dead sea thou mayst passe unto the land of the living! This writer com­pares all the adversities of this life to the dead sea, and Eternall pu­nishments to the salt, and unnavi­gable sea. No man can escape both: He must needs sayl in the one, or in the other. What dost thou, O man? (cryes out S. Chrysostome) Art thou about to ascend up to heaven, and dost thou ask me whether there be any difficulties by the way? Whatsoever we do, this dead sea we [Page 19] must passe over: we may, if we will, arrive at the haven of Tranquilli­tie, and Eternall happinesse. The Eccl [...] 1. 5. word of God most high, is the foun­tain of wisdome, and her wayes are everlasting cōmandments. Through this dead sea there is no other way into the region of the living, but the way of Gods commandments. We have a most cleare place of Scri­pture M [...]. 19. 17. for it: If thou wilt enter into life, keep the commandments: This is the onely way to Eternitie. If a man shall ask a Divine of our time C [...]e­lius a Lapide this question, What is Eternitie? His answer will be, It is a Circle running back into it self, whose Centre is Alwayes, and Circumfe­rence No where, that is, which ne­ver shall have end. What is Eterni­tie? It is an Orb every way round, and like it self, in which there is neither beginning nor end. What is Eternitie? It is a wheel,

What is Eternitie? It is a yeare [Page 20] continually wheeling about, which returns again to the same point, from whence it began, and still wheels about again. What is Eter­nitie? It is an ever-running foun­tain, whither the waters after many turnings flow back again, that they may alwayes flow. What is Eterni­tie? It is an ever-living spring, from whence waters continually flow, either the most sweet waters of Benediction and blessing, or the most bitter waters of Malediction and cursing. What is Eternitie? It is a Labyrinth which hath innume­rable turnings and windings, which alwayes leads them a round that en­ter in, carrying them from turning to turning, and so losing them. What is Eternitie? It is a pit without bot­tome, whose turnings and revoluti­ons are endlesse. What is Eternitie? It is a Spirall Line, but without be­ginning; which hath circles and windings one within another, but without ending. What is Eternitie? It is a Snake bowed back unto it self orbicularly, holding the tail in the mouth, which in its end doth [Page 21] again begin, and never ceaseth to begin. What is Eternitie? It is a duration alwayes present, it is one perpetuall day, which is not divided into that which is past, and that which is to come. What is Eternitie? It is an age of ages, as Dionysius saith, never expiring, but alwayes like it self, without changing. What is Eterni­tie? It is a beginning without be­ginning, middle, or end. It is a be­ginning continuing, never ending, alwayes beginning: in which the blessed alwayes begin a blessed life, and alwayes abound with new plea­sures: in which the damned alwayes dye, and after all death and strug­gling with death, alwayes begin again to die, and struggle with death. As long as God shall be God, so long shall the blessed be blessed, so long shall they reigne and triumph: so long shall the damned also fry in Hell, and yelling cry, We are tormented in this flame, being still to be tormented and tortured for ever.

CHAP. III. Why the place of Eternitie is called a Mansion.

JOHN, Patriarch of Alexandria, a very devout and godly man, was often wont to go to visit the sick, & took with him for his companion Troilus a Bishop, which had more care of his money, then of the sick. The Patriarch whispered him in the eare and said, I pray thee, bro­ther, let us help the friends of Christ: whereupon Troilus like a crafty companion concealing the disease of his mind, to wit, his cove­tousnes, bad his servant give to the poore, all the money which at that time he had about him to buy other things withall. Not long after it happened that he fell into a Fever which his covetousnesse had caused: whereof the Patriarch of Alexan­dria hearing, and easily guessing at the cause of his disease, went to visit him, and carried with him as much silver, as he had not long before given to the sick: and after a little conference had with him, he said [Page 23] thus, I did but jest with thee the other day, when I wished thee to bestow something to the relief of the sick: and it was because my ser­vant had no money about him. But behold here in good earnest, I re­store unto thee the money which thou laidst out for my sake, and I thank thee for it. When Troilus saw the money told, his fever began to leave him, and his heat to abate, and in every part he found himself much better: whereupon finding himself gather strength, he rose up to dinner, and sat down at Table. About noon tide when dinner was ended, and the Table removed, he went to sleep, and sweetly took his ease, and dreamed that he saw a very stately edifice, and in the fron­tispice thereof over the gate, this inscription, Mansio AEterna & Re­quies Troili Episcopi: In English thus, The Eternall Mansion and Resting-place of Bishop Troilus. He was very much delighted with this dream. But not long after he had another vision that troubled him. For there came one with a com­pany [Page 24] of workmen, and gave them a strict charge, saying, Take away that inscription, and put this in the place thereof, Mansio AEterna & Requies Joannis Archiepiscopi A­lexandriae, empta libris triginta argenti: In English thus, The Eter­nall Mansion and Resting-place of John Archbishop of Alexandria, which he bought for thirty pounds. With this vision he was very much affrighted: but he made a very good use of it. For presently, of an hard and covetous man, he became li­berall and charitable, especially to such as were in need. So much did the very dream of an Eternall Mansion prevail with him.

But oh ye rather blessed man­sions, and therefore blessed, be­cause Eternall! Oh! how excee­dingly doth Christ desire that we should loathe and forsake these our tabernacles, and ruinous houses, and with earnest desire make haste unto those Eternall Mansions! In Io [...]. 14 2. my Fathers house, saith he, are many mansions. No man is kept back from thence but by himself. The [Page 25] place excludes no man: for it is ex­ceeding large. Time shuts out no man: for there is a Mansion, and that Mansion is Eternall.

CHAP. 1. What things are Eternall in Hell.

THe damned himself is Eternall, 1. and dyes not. No man can make an end of himself, or another. Rev. 9. 6. They shall seek death, and shall not finde it. Yea the very desire of death, in as much as their desire cannot be satisfied, shall greatly in­crease their torment.

The Prison it self is Eternall: It 2. can never fall to ruine, it can never be broken down, it can never be digged through. It is barred up with rocks and mountains: The locks and barres are so firm and strong, that none can get out. If any of the damned should by Gods permission before the day of judge­ment come out from thence, yet still he should carry an Hell about him, and never be free from tor­ment.

The fire there is Eternall. Christ 3. himself in Matthew saith as much Matth. 25. 41. expressely; Depart from me ye cursed into everlasting fire, or fire [Page 32] Eternall. Doest thou heare this word, Eternall? The anger of the Lord doth kindle this fire, and it shall never be put out. To this beareth Isaiah witnesse, saying, The [...]. 30. 33 Isai. 66. 24 Rev. [...]4. 11 breath of the Lord like a stream of brimstone doth kindle it, it shall burn night and day, and shall not be quenched, the smoke thereof shall ascend up for ever and ever. Eter­nall punishment and Eternall life, are Relates, as S. August. speaketh; Lib. [...]. De civ. cap. 23 and Relates are of like continuance: To say therefore, That Eternall life shall be without end, and Eter­nall punishment shall have an end, is very absurd. Who therefore will deferre his conversion?

As the things mentioned before 4. are Eternall, so is the Worm, and Conscience tormented with deep despaire for the life past. Their Isai. 66. 24 worm shall not die: So prophesieth Isaiah. The Poëts of old translated this out of holy writ into their fables: For what is that Tityus of whom Virgil feigneth, That a fly­ing Vultur every day gnawes and teares his Liver, which is every [Page 33] night again repaired and made up, that every day the Vultur may have more prey to gnaw upon? What is the Vultur, but the Worm we speak of? And what is his Liver, but the Conscience alwayes gnawen and tormented?

To this Eternitie of Hell be­longeth 5. also the last sentence, and the last decree pronounced by Christ the Judge, A decree (Alas!) irrevocable, immutable, Eternall. There is no Appealing from it; If the sentence be once pronounced by the mouth of this Judge, it stands irrevocable for all Eternitie. In Hell there is no redemption, not any, no not any; but Eternall desperation. The bloud of Christ when it was newly poured out on the mount of Golgotha, though of infinite efficacie for satisfaction, yet reached not unto the demned. If the yoke of the Lord, saith Saint Per­na [...]. Bernard, be a yoke of Repentance, you think that in it self it is not sweet: But this you must know, That it is most sweet, if it be com­pared with that fire of which it is [Page 34] said, Depart from me ye cursed into Matth. 25. 41 everlasting fire.

The Punishment or Pain of losse 6. also, as they call it, is Eternall, being the privation of the sight of God for ever, which together with all the other torments of the dam­ned shall never have end: because there can be no place for satisfa­ction. For although these torments shall continue infinite millions of yeares, yet there shall not one day, no nor one houre, no nor so much as a moment of rest and respite be granted. There shall be vicissitude and varietie of torments, but to their greater pain and grief. Christ often foretold it by Matthew in plain words, The children of the Matth. [...]. [...]2. kingdome shall be cast out into ut­ter darknesse; There shall be weep­ing and gnashing of teeth: weeping, for heat; and gnashing of teeth, for cold. How then can man be so forgetfull of himself and God? How can he so degenerate into a beast? Yea rather how can he be­come like a rock or a stone, so senselesse, as, when he shall think [Page 35] upon the unsufferable and unutte­rable torments of Hell, which ne­ver shall have end, then not to feare, and tremble, and say with himself thus? I am for certain in the way to Eternitie, and I know not how soon I may come to my journeys end: I sit on the Stairs of Eternitie, and every little thrust is ready to plunge me into the bot­tomlesse pit. But if it seem so grie­vous and intolerable for a man to lye, though but for one night, on a soft feather-bed, and never sleep or close his eyes, but to sigh and grone for pain in his head, or any other member, for the toothach or for the stone: If the night seems long, and the day a great way off, and the sun to slack his coming: And yet, as I said, he lyes upon a good feather-bed, and if he will have but a little patience, he may hope to finde ease in the day, and help from the Physician: Alack! Alack! How intolerable shall it be, to lye night and day in the fire, for a thousand and a thousand, and again, I say, a thousand yeares! [Page 36] How intolerable shall it be, there to watch, to hunger, to thirst, to burn, to be tormented extremely in every part, and not to hope for any rest, or so much as a drop of cold water; but to be alwayes in de­spaire, and so to fry and to be tor­tured for infinite millions of ages, and to be so farre from finding any end, as never to be able to hope for any end! There, saith Thomas, one De Christ. imitat. lib. 1. [...]. 24 houres punishment shall be more grievous, then an hundred yeares here in the most bitter punishment that can be. There, is no rest, no consolation to the damned. O Lord Psal. 6. 1. rebuke me not in thine anger, nei­ther chasten me in thy hot displea­sure. Psal. [...]5. 7. Remember not the sinnes of my youth, nor my transgressions. Unlesse thou wilt have mercy, O God, I must needs perish.

CHAP. II. Why Hell is Eternall.

HEre ariseth a question which is worthy to be known of all men, How it can be, that God who is good and mercifull, and whose mercy is over all his works, should notwithstanding punish even one mortall sinne, committed, it may be, in a moment, and in thought onely; How he should punish such a sinne, I say, for all Eternitie, and so punish it, that it shall deserve still alwayes to be punished, and though millions of yeares be passed, yet it shall never be said, This sinne hath been sufficiently punished, it is enough, he hath made satisfaction for the wicked thought by which he hath offended God.

What then? Hath God for one sinne, and that in thought onely, decreed the punishment of everla­sting fire? What equalitie is there in this, For a momentanie sinne, to appoint an Eternall punishment? Psal. 106. [...] 107. 1 118. 1 136. 1 Why doth blessed David cry out? O give thanks unto the Lord; for [Page 38] he is good, and his mercy endureth for ever. And why doth he repeat it twenty seven times, if God be so severe? To this S. Augustine, Gre­gorie, Thomas Aquinas and others answer, That in every mortall sinne the offence of its own nature is in­finite, because it is an injury against the infinite majesty of God. Again, He that dyeth guilty of a mortall sinne without repentance, doth as much as if he should sinne Eternal­ly: For if he might live Eternally, he would sinne Eternally: He hath not lost a will to sinne, but life in which to sinne, still being ready to sinne, if he might live still: So he doth not cease to sinne, but doth cease to live. Further it is to be con­sidered, That a damned person can never make satisfaction, though he should pay never so much: For being an Enemie, and not in fa­vour with God, his paiment is not worthy acceptation; seeing that he himself is not accepted with him: Neither indeed, to speak truely, can he be said to pay any thing: because he doth nothing, but suffers onely [Page 39] punishment, and that against his will. We will make the matter yet more plain by a familiar example. Suppose a man should borrow of his neighbour a thousand crowns, and for the use thereof make over the Rent of his house unto him for ever: It may be in twenty yeares he may thus repay the summe of mo­ney borrowed: But what then? Is he fully discharged of all the debt? Doth there remain nothing to be paid? The Principall remains still as due to be paid, as if there had been nothing at all paid. For this is the nature of such lones, That although the yearely use be paid, still the Principall remains entire, and due to be paid. So it is with the damned: For although they should pay never so much, yet they can ne­ver get out of debt. They are debters still, and ever shall be. The Isa [...] ▪ 31▪ strong shall be as [...]ow, and the ma­ker of it as a spark, and they shall both burn together, and none shall quench them. Suetonius reports of [...] 6. Tiberius Cesar, that, being petiti­oned unto by a certain offende [...] to [Page 40] hasten his punishment, and to grant him a speedy dispatch, he made him this answer, Nondum tecum in gra­tiam redii, Stay Sir, You and I are not yet friends. Christ is a most just Judge, no Tyrant, no Tiberi­us: And yet, if one of the damned after a thousand yeares burning in Hell, should beg and intreat for a speedy death, he would answer af­ter the same manner, Nondum te­cum in gratiam redii, Stay, You and I are not yet friends. If after a thousand yeares more, he should ask the same thing, he should re­ceive the same answer, Nondum te­cum in gratiam redii, Stay, You and I are not yet friends. If after an hundred thousand yeares yet more, yea millions of yeares, he should ask again, again he should receive the same answer, Nondum tecum in gratiam redii, Stay, You and I are not yet friends. The time was, I offered to be thy friend; but thou wouldest not: yea thy fa­ther; but thou wouldest not. I of­fered thee my grace a thousand and a thousand times; but thou reject­edst [Page 41] it. This I knew right well, and I held my peace and further ex­pected fourtie, fiftie, sixtie yeares, to see if thou wouldest change thy minde, and course of life: But there followed no serious or true repen­tance. Thou hast set at nought all Prov. 1. 25. my counsell, and wouldest none of my reproos: Thou hast hated instru­ction, Psal. 50. 17. and hast cast my words be­hinde thee. Eat therefore the fruit of thine own wayes, and be filled Prov. 1. 26. with thine own counsels. I will laugh at thy destruction for ever: neither shall my justice after infi­nite ages give thee any answer but this, Nondum tecum in gratiam re­dii, Stay, You and I are not yet friends. O God which art in hea­ven! O sinne which throwest men headlong into Hell, the Hell of torments, and into the bottomlesse pit of Eternall pain! But Righte­ous Psal. 119. 137. art thou O Lord, and upright are thy judgements. Just and right it is, that he which would not by repentance accept of mercy when it was offered, should by punishment be tormented, & have justice with­out mercy, for ever.

CHAP. I. How farre the Romanes have gone astray from the true way of Eternitie.

AT Nazareth, in a certain con­clave called by the name of the blessed Virgin, there is in one place mention made of a kingdome, Of which kingdome there shall be no Luk [...] 1. 33. end. Such was not the kingdome of Solomon: for that lasted but foure hundred yeares, even to the Captivitie of Babylon. Such was not the kingdome of the Romanes, neither of the Persians, nor yet of the Grecians. For where are now those kingdomes, in former times most flourishing? where are those most ancient Monarchies? How great was Nebuchadnezzar in Chaldea and Syria, and after him Belshazzar? From them the Sceptre was translated unto the Medes and Persians, to Cyrus and Darius. Neither continued it there long. From thence it was translated into Greece, to Alexander surnamed the Great, King of Macedon, for a [Page 62] long time most victorious and for­tunate: But as warlike valour de­cayed, so fortune failed. And so the Sceptre was translated into Italie to Julius Cesar, and Octavius Au­gustus. What is become of all these Kings? where are they? But thou, O Christian man, seek that king­dome, of which kingdome there shall be no end. Numantia, Athens, Carthage, and Sparta, all are come to an end: They are utterly perish­ed. But as for the kingdome which is above, Of that there shall be no end. The king that ruleth there is Eternall, and those that live in that kingdome are Eternall. The Lord Exod. 15. 18 shall reigne for ever and ever. On which words saith Origen, Dost Origen thou think that the Lord shall reigne for ever and ever? Yea he shall reigne for ever and ever, and beyond that too. Say what thou canst, thou shalt still come short of the duration of his kingdome: The Prophet will still adde something: as for example, after For ever, yet more, and ever, or, Beyond that too. And yet, saith Isidore, though this Isidore. [Page 63] kingdome be Eternall, though in­finite, though every way blessed, though it be promised to us, Not a word of that. For what man is there of a thousand that spends the least part of a day in meditating upon that? that ever once makes mention of that? that ever instructs his wife, his children, and his servants con­cerning that? We prattle much of all other things; but as for heaven, there is scarce any mention made of that, or if there be, surely it is very rare. In setting forth the commen­dation of his own Countrey, every man is a nimble-tongued Oratour: But as for that which is our true Countrey indeed, we blush and are almost ashamed, being too modest in commending that. For it is come to passe in these dayes by the disuse of holy conference, that men think themselves not witty or facete enough, unlesse they speak idle and unprofitable words, and make foolish jests: nay that is not all, unlesse their cheeks swell, and their lips run over with filthy and unsavourie speeches. Oh! this is [Page 64] to go astray quite out of the way. But let our hearts and mouthes be filled with the praise and desire of things Eternall; let our thoughts and words alwayes run after them: we have no other way to true glory, but this; and there is no true glory, but that which is Eternall.

The chief Priests and the Phari­sees amongst the Jews, to over­throw Christs power (as they thought) and to eternize their poli­tick Government, assembled them­selves together in councell: and by their foolish wisdome (as it proved) made decrees to their own hurt. Elegantly speaketh S. Augustine August of them, consulting and delibera­ting together in full Court; The chief Priests, saith he, and the Pha­risees took counsell together, what they should do for their own good, and yet they said not, Let us be­leeve. The wicked and ungodly men sought more how to hurt and to destroy, then how to provide for their own security, that they might be saved. And yet they were in fear, and in counsell: For they said, [Page 65] what do we? For this man doth John 11. 47, 48. many miracles. If we let him thus alone, all men will beleeve on him, and the Romanes shall come, and take away both our place and na­tion. They were afraid to lose things Temporall, and never thought upon the life which is F­ternall: And so they lost both. Such is the vanity, and affected mockerie of our foolish cogitations. What are we? And what is all that we call ours? To day we flourish like a flower, we are well spoken of, we please, and are in favour with men: But (alas!) To morrow our flower will fade, we shall be ill spoken of, and out of favour with God and man: man, whom hitherto we pleased; and God, whom we never studied for to please. We neglect heaven, and keep not earth: We get not the favour of God, and lose the worlds favour. And so we are most deplorately miserable, and destitute on both sides. If death would but spare those that are the happy ones of this world, it may be they might finde here [Page 66] some glory; some I say, such as it is; For there is none true but that which is in heaven, and Eternall. But (alas!) Death spares no man; sees in the dark, and is not seen; and watches his time when he may set upon us, when we think not of him. What shall become of us? whither will he carry us, if here we have lived wickedly? To the barre of Christs judgement, and from thence to the pit of Hell: And from thence there is no redemption. No­bility from thence sets no man free; Power delivers no man. The ap­plause of men formerly given, yeelds there no comfort. Let us here seek the favour of God and his glory: That is the true glory, which is got by the shunning of vain glory: And there is no true glory, but that which is Eternall.

Solomon in the Proverbs descri­beth Prov. 3. 13. wisdome like a Queen atten­ded by two waiting maids, Eter­nitie, and Glorie, the first on the right hand, the second on the left. Glorie is nothing worth, if there be not joyned with it Eternitie; [Page 67] that which all we Christians do ex­pect. For here we have no continu­ing Heb. 13. 14 [...]. Cor. 5. 1. Psal. 112. 6. Citie, but we seek one to come, Eternall in the heavens. The righ­teous shall be in everlasting re­membrance. To give an almes to a poore man, to moderate a gree­die appetite, to resist the enemie of chastitie; These are works that require not much pains, or time for the doing: And yet the re­membrance of these together with their reward shall be Eternall. What a small thing was it that Mary Magdalene bestowed upon our Saviours feet! How quickly had she done it! And yet it is made known throughout the whole Matth. 26. 13. world. Some others, it may be, would have admired other things in her, her cherrie cheeks, her comely countenance, the pleasant flower of her youth, her rare grace, her great riches, her affabilitie and courtesie and such like. These were not the things which Christ com­mended in her; but it was the office which she performed unto his feet. The thing it self was not great: [Page 68] And yet it was a means to pro­cure for her Eternall glory, and a never-dying name. It shall be preached throughout the whole world: This is the testimonie of Christ. This work of hers was not engraven in marble, nor cast in brasse, nor promulged in the market place, nor proclaimed with a Drum and a Trumpet: And yet it hath continued for a memori­all of her to this day, and so shall for ever, and It shall be preached throughout the whole world. If you consider the action it self; Judas Iscariot the covetous Pursebearer found fault with it; Simon the swelling and proud Pharisee con­demned it: If the matter; it was but an Ointment, at the most not worth above thirty small pieces of gold: If the place; it was private: If the witnesses present; they were but few: If the person; she was a woman, and one infamous: And yet for all these, It shall be preached throughout the whole world. How many Emperours have advanced their colours, displayed [Page 69] their victorious and triumphant Eagles, and set up their standards in their enemies Camp! How many warlike Captains have led popular Armies, and commanded them worthily! How many pro­vident Governours have ruled their people very wisely! How many Kings have erected rare monu­ments, and statues, and built Ca­stles and Cities! How many learn­ed men have wasted their brains in new inventions, and have like Chymicks distilled them into Re­ceivers of Paper! And to what end all this? To keep their names in continuall remembrance, and to be recorded amongst worthy and memorable men. And yet not­withstanding they lodge in the bed of silence, and lie buried in the grave of oblivion. But one good work that the righteous doth, shall be had in everlasting remem­brance: Time and envie shall never deface and conceal it: The wisest men, Captains, Prelates, and Kings themselves shall with reverence reade and heare it. It shall be [Page 70] preached throughout the whole world.

The onely way then to immor­talitie and true Eternitie is, To live well & so to die well. Go to now ye Romanes, If ye will seek Eternitie in Statues and M [...]rble monuments: but you shall never finde it there. I for my part will wish rather with S. Hierom in the life of Paul the Eremit [...]; Oh remember, saith he, Hierom a sinner, who, if God had given him the choice, would have preferred the poore cloak of Paul with his good works, before the Scarlet robes of kings with their kingdomes. Let us Christians here whilest we have time make over our riches, for fear lest we lose them, let us send them before us into another world: Heaven stands open ready to receive them. We need not doubt of the safe carriage; the carriers are very faithfull and trusty; but they are the poore and needy of this world. We make over unto them here by way of ex­change a few things of little value, 2. Cor. 4. 17. being to receive in heaven an ex­ceeding [Page 71] Eternall weight of glorie. For so hath Christ promised upon the performance of his precept. I say unto you, Make to your selves Luke 16. 9. friends of the Mammon of unrigh­teousnesse, that when ye fail, they may receive you into everlasting ha­bitations. But let us passe from the Romanes unto others.

CHAP. II. A better way then the former which the Romanes follow­ed, to Eternitie.

DArius the king of the Persians, most notable for his slaughter, had in his Armie ten thousand Per­sians, which he therefore called immortall (as Caelius Rhodigi­nus Cael. Rhodi­gin. lib. 8. cap. 2. & lib. 25. cap. 1. interprets it) not because he thought they should never die (For where are there any such?) but because as any of the number was diminished by sword or sick­nesse, it was presently made up; [Page 72] so that still there was neither more nor lesse then ten thousand. Thus Darius framed unto himself a kinde of immortalitie and Eterni­tie: But (alas!) it was a very short one; For within a little space he and all his armie utterly perished. The Presidents and Princes assem­bled Dan. 6. [...]. together unto Darius, and said thus unto him, King Darius, live for ever. Alas, how vain was this wish, and how short this Eternitie! We live but seventy or eighty yeares at the most: We are but in a dream, if we think to live here for ever. Not without cause there­fore Xerxes (when for the con­quering and subjugating Greece (as Herodotus reports) he carried with him out of Asia two great armies both by sea and land, in number three and twenty hundred thou­sand, seventeen thousand, and six hundred, beside others that attend­ed upon souldiers) upon a day ta­king his prospect from a Moun­tain, and beholding his souldiers, fell a weeping: And being asked the reason why, He said it was, be­cause [Page 73] after a matter of fiftie or sixty yeares, of so many hundred thou­sand men so select and strong, scarce one should be found alive.

We may dream, and feigne unto our selves I know not what Eter­nities: But in the mean time we must needs die, and are as water 2. S [...] 14. 14. spilt upon the ground.

Another and better type of Eter­nitie was found out at Constantino­ple, in the yeare of our Lord 459. The Church of Constantinople, in the time when Gennadius was Bi­shop, was augmented by a new and noble foundation of a Mona­sterie of Acoemets dedicated to S. John Baptist. These Acoemets were so called for not sleeping, because they were never all at once to sleep, but still to be exercised in their course night and day in singing praises unto God. These Acoemets were divided after this manner into three companies, so that when the first company had made an end of singing divine praises, the second should begin; and when the second had made an end, the [Page 74] third should begin. By means of this godly institution the citie had in some sort heaven within it self alwayes sounding with the praise of God; or at lest a type or repre­sentation of the Eternitie in hea­ven, where God shall be praised for all Eternitie, with great de­light and cheerfulnesse, and with­out all wearinesse. Therefore hath the Psalmist good cause to crie Psal. 34. 4. out, Blessed are they which dwell in thy House, they will still be praising thee. Then shall all the blessed say as Peter did upon the Matth. [...]7. 4. [...]ern. [...]er. [...]. [...] Or [...]. S. mountain, It is good for us to be here. For, as S. Bernard speaketh, Eternitie is true riches without measure: but he addes this with­all, It is not found unlesse it be sought with perseverance. But how shall we so seek that we may obtain it? Heare what the good Father saith: By povertie, by meeknesse and by teares, there is renewed in the soul the stamp and image of Eternitie which com­prehendeth all times. First, po­vertie is the way to Eternitie. Bles­sed [Page 75] are the poore in spirit: for Ma [...]. 5. 3. theirs is the kingdome of heaven. Where poore men are despised and forsaken, there is the heart and the money locked up together in the chest: Where money is expended according to the rules of Avarice, there is no affect or love of povertie, there is no desire or love of Eternitie. Secondly, meeknesse: By meeknesse we make our selves secure of things present, and have an assurance of things to come. Blessed are the meek: Matth. 5. 5. for they shall inherit the earth. If any man ask, What shall we say of him that is void of meeknesse and patience, that can scarce at any time speak a milde word? What gains he by his implacable impatience? What doth it profit him to rage and fret with indi­gnation, to make outcries and tu­mults, to shew his will to do mis­chief, though he cannot effect what he would; or, to conclude, to salute no man civilly, as if he were an enemie to all humanitie and affa­bilitie? What shall we say of such [Page 76] a man? If there be any such, he is sure to suffer losse of goods or good name, or both: for, the riches which he hath, he possesseth not, but keeps them like a dog, whose propertie is to bark at a man, to flie upon him, and to bite him: As for his good name, if he have any, he shall not augment it by the title of impatience: and as for heaven, he loseth that before he hath taken possession of it. Third­ly, Teares. For, by weeping and mourning we redeem the time past, we recover what we prodi­gally spent by sinning. But this mourning and sorrow must not last for an houre onely, or for a day: for this is nothing else, but to do as he did, who at his mo­thers death put on mourning clothes, forced for the present a few teares, and so went along af­ter the beare, and left her not till he saw her buried; but the same day, or the next day after wiped away all teares from his eyes, changed his weeping into laugh­ing, cast off his mourning clothes [Page 77] and put on colours. This is not to mourn in good earnest, to make an end of mourning so suddenly. But this we do (alas!) too often. To day we make publike confessi­on of our sinnes to God, and heare absolution; we repent us of our sinnes, and receive the holy com­munion: and within a day after we sinne again with delight, and without fear, and oftentimes more grievously then before. We detest for the present the wicked course of our life past; and we return again to the same passe. We for­swear the sinnes which we former­ly committed; and again the same day we commit the same. So with the same tongue we proclaim Christ innocent, and crucifie him afresh, as if we were the t [...]ue bro­thers of Pontius Pilate, who with one and the same mouth did both absolve him and con­demne him, confessing that he found no cause of death in him, Luk [...] 23. 22 [...] 24. and yet adjudging him to be cru­cified. We are very fickle and in­constant, but in nothing more con­stant [Page 78] then in the repetition of a vicious course of life. Alas! alas! we carrie too much of the Moon, that is, inconstancie in our breast. Sometimes we are so zealous and so holy, that we will not admit of a cheerfull countenance, for fear lest it should hinder our san­ctitie and devotion: we look de­murely, casting our eyes down to the ground, and knit the brows as being angry with our selves, when we finde in our selves the least remissenesse or coldnesse in holy duties: But this sanctitie and de­votion doth never continue long. After a while we begin to hate even pietie it self, and the stream being turned, we turn again to our former riot and intemperance: and we are as ready to dissolve the knot of friendship made betwixt God and us, as at the first we were unwilling to have it knit. At length Pietie attended with sor­row and repentance presents her self again unto us, and puts to flight lasciviousnesse, untill the time comes that we begin to re­pent [Page 79] us of our repentance. So we seldome continue long in any ho­nest and godly course, for it seems unto us too laborious: and at eve­ry light beck we row down the stream of our former uncleannesse. Such is the inconstancie of our life, that it presents unto our mindes all sorts of pleasures and vices. We make an outward shew of adoring vertue: but in heart and minde we fall down and wor­ship vice, a most laborious kinde of service: This is not the way unto Eternitie, unlesse it be of pu­nishment and torments which shall have no end.

Let us single out one Christian man of many, and such a one es­pecially as is most addicted to his pleasure; let us carrie him along with us to the mouth of a furnace red hot and flaming; and then let us begin to question him after this manner; How much pleasure wouldst thou ask, to continue burning in this furnace for one day? He will answer to this un­doubtedly, I would not be tor­mented [Page 80] in these flames for one day, to gain the whole world, and all the pleasures in the world. But let us propound another condition un­to him, What reward wouldst thou ask, to endure this fire onely for half a day? Propound what re­ward you will, there is nothing so delicate, so precious, so deare un­to me, which I would be willing to buy at so deare a price, as these torments. But to trie once more, What reward and pleasure wouldst thou ask, to go into this furnace, and to stay there but one houre? His answer certainly will be this, Let the most covetous and impu­dent man in the world ask what he can, that is not to be compa­red with the unutterable and un­sufferable scorchings and torments of this fire, though they should last but for one houre. If these answers be good and agreeable to right reason, How comes it to passe, O God, that for a little gain, and that but vile, for de­ceitfull honour, and that fugitive, for filthy pleasure, and that not [Page 81] long, so many men so little re­gard Eternall punishment in Hell fire? We cannot be perswaded with any reward, no though it be to gain a whole world, to stay but for one houre in fire Tempo­rall: And yet, if either gain at any time invites us, or if honour smiles upon us, or pleasure allures us, we never fear Hell and fire Eternall. But thou wilt say, I hope for better; God is mercifull, and his goodnesse will not suffer me to despair, or to be terrified with the fear of evil to come. So indeed we are wont to speak: And the words in themselves are not im­pious, if our works were pious. But for the most part our works are such, that if we rightly con­sider them, we have little cause to hope for mercy. It is a very dan­gerous and foolish part for a man to live in a constant course of un­godlinesse, and to hope for Eter­nitie amongst the blessed. Alas! one sinne is sufficient to con­demne us. Knowest thou not what Christ hath threatned in the [Page 82] Gospell? whosoever shall say unto Matth. [...]. 22. his brother, Thou fool, shall be in danger of Hell fire. Knowest thou not what Christ hath forbidden? Whosoever looketh upon a woman 28. to l [...]st after her, hath committed adultery with her already in his hea [...]t. Knowest thou not what Christ hath premonished? Not Matth. [...]. 21. every one that saith Lord, Lord, shall enter into the kingdome of heaven: but he which doth the will of my Father which is in hea­ven. Knowest thou not that Christ s [...]all shut many out of the gate? He Matth. 30. 37, [...]8. that loveth father or mother more then me, is not worthy of me: And he that taketh not his crosse and followeth after me, is not wor­thy of me. Knowest thou not what Christ hath openly and plainly said, and again repeated? Many Matth. [...]0. 16 & 22. [...]4. be called, but few chosen: Few indeed, yea very Few. Knowest thou not how often Christ hath exhorted to amendment of life? Except ye be converted, and be­come Matth. [...]8. [...]. as little children, ye shall not enter into the kingdome of hea­ven. [Page 83] If thy hand or thy foot of­fend 8. thee, cut them off, and cast them from thee: it is better for thee to enter into life halt and maimed, rather then having two hands or two feet, to be cast into everlasting fire. Except ye repent, ye shall all Luke 13. 3. 24. likewise perish. And not long af­ter, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Knowest thou not, how expressely Saint Paul recites up all those things that hinder us from entring into that blessed Eternitie? The works of the flesh are mani­fest, Gal. 5. 19, 20 21. which are these, Adulterie, fornication, uncleannesse, lascivi­ousnesse, idolatrie, witchcraft, ha­tred, variance, emulations, wrath, strife, seditions, heresies, envyings, murthers, drunkennesse, and re­vellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not in­herit the kingdome of God. Now if any man be guiltie to himself of any one of these sinnes here rec­koned [Page 84] up, and is not so grieved for it that he seeks by all means pos­sible to avoid it for the time to come: He may sing to himself, if he will, this vain Spero, I hope, and I hope; but this mans hope is indeed none at all, but meere rash­nesse and presumption. For a man to adventure the danger of stripes and blows, is an evil that may be born. To lose at play an hundred or a thousand Florens, is a great misfortune, but may be endured. To lay his head at stake, and to bring his life in danger, is a bad adventure: but at the worst it is but losse of life, and that losse is not of all other the greatest. But to hazard the Eternall salvation both of body and soul, by living at un­certainties, by hoping in words, and despairing in works, nullify­ing hope by a wicked and ungodly life: This is the extremest of all evils: This is the most grievous misfortune a man can fall into: This is most pernicious rashnesse and boldnesse: This is extreme fol­ly Psal. [...]0. 22 and madnesse. Now consider [Page 85] this ye that forget God, lest he teare you in pieces, and there be none to deliver you.

CHAP. III. That the way of Eternitie is di­ligently and carefully to be sought after.

LEt every Christian man there­fore often ask himself, and others also, which are in the place of God, this question, What shall I do that I may obtain blessed E­ternitie, or Eternall blessednesse? Am I in the right way that leadeth unto Eternitie? Something I do indeed, but it is but very little, and not worth speaking of. I thirst and breathe after the joyes which are immortall and Eternall: But few are my works, cold and imperfect at the best, and altogether unwor­thy of an Eternall reward. I think it long till I arrive at the haven: But I am afraid of the troublesome waves and tempests by the way: [Page 86] When as yet notwithstanding that is the safest and best way unto hea­ven, which is most rough and nar­row. This the very Truth it self of Gods mouth pronounceth, and Christ proclaimeth, saying, Enter Matth. 7. 13. ye in at the strait gate: For wide is the gate, and broad is the way that leadeth to destruction, and many there be (Alack! too many) that go in thereat: Because strait 14. is the gate, and narrow is the way which leadeth unto life, and few there be (Alack! too few) that Luke 13. 24 finde it. Again, Strive to enter in at the strait gate: For many (I say unto you) will seek to en­ter in, and shall not be able. Oh what a fearfull word is that, MANY! and that, FEW! How should it make us tremble! But we miserable men deceive our selves, rashly promising unto our selves Eternitie: And yet I can­not tell whether we may be more truely said, to hope or to dream that we shall be reckoned amongst those few before mentioned. I would to God now, even now [Page 87] whilest it is the accepted time, and 2. Cor. 6. 2▪ the day of salvation, we would have a diligent and an intent eye upon Eternitie, and reason thus with our selves! Alas! what is all this that I suffer, or that I see others suffer? It is nothing if it be com­pared with Eternitie. What if I could reckon up as many labours and perils as Saint Paul himself did undergo, as they are by him set down in his second Epistle to the Corinthians, and the eleventh Chapter? If I should endure hun­ger 2. Cor. 1 [...]. 2 [...] and thirst, enmities and in­juries, sicknesse and povertie? Yea more, what if I were stoned with Saint Paul, and beaten with rods? 25. What if I suffered shipwrack? All these are nothing to punish­ments Eternall. Therefore in all adversitie I must thus think with my self, I shall see an end Psal. 119. 96. of all.

The Prophet Dan [...]l having rec­koned up sundry calamities, at length addeth these words, Even Dan. 11. 35. to the time of the end: because it is yet for a time appointed. Come [Page 88] hither, Come hither all ye that are in affliction, in sorrow, need, sick­nesse, or any other calamitie. Why do ye drown your selves in your own teares? why do ye make your life bitter unto you with im­patience and complaining? Here is comfort for you, great comfort drawn from the time of that suf­fering. Are divers calamities up­on you? Be not cast down: Have a good courage: They shall con­tinue onely for a time. Do ye suf­fer contumelie and reproach? are ye wearied with injuries? are other troubles multiplied upon you? Cease to lament: All these shall last but for a time; they shall not last for ever; your sighing shall have an end.

Teares may distill from your eyes for a time: But sighs and grones shall not arise from your hearts for ever. The time is at hand, when you shall be delivered from all grief, and be translated unto everlasting happinesse. This is most cleare by that in Ecclesiasti­cus, Ecclus. [...] ▪ 23. A patient man will [...]ear for [Page 89] a time, and afterward joy shall spring up unto him. But ye also, which think your selves the onely happy men on earth, and the dar­lings of the world, know thus much, and be not proud, neither lift up your horn: All your seeming happinesse (for it is no more at the best) hath but short and narrow bounds and limits, and is quickly passed over. Your triumphing is but for a time: your golden dreams last but for a time: After a time, and that not long, Death will command you to put off Fortunes painted vi­zard, and stand amongst the croud: Then shall ye truely appeare so much the more unhappy, by how much the more you seemed to your selves before, in your own foolish imaginations, most happy. There­fore whether sorrow or joy, all is but for a time in this world. It is Eternitie alone which is not con­cluded within any bounds of time. Whether therefore the body suffer or the minde; whether we lose riches or honours; whether our Pa­tience be exercised by sorrow or [Page 90] grief, cares or any other afflictions, inward or outward, all is but paint­ed and momentanie, if we think upon Eternall punishments. For when fifty thousand yeares shall be passed after the day of Judge­ment, there shall still remain fifty thousand Millions of yeares; and when those likewise are passed, there shall still remain more and more, and yet more Millions of yeares, and there shall never be an end. But, who thinks upon these things? who weighs and considers them well with himself? Some­times we seem to have savour of things Eternall: But we are tossed up and down with the motions and thoughts of things past, and things future: our heart wavereth, and is full of vanitie. Who will establish it, and set it in a sure place, that it may stand awhile, and standing admire, and admiring be ravisht with the splendour of Eternitie, which alwayes stands, and never passeth away? Well did Myroge­nes, August lib. 11. Conf. [...]ap. 11 When Eustachius Archbishop of Jerusalem sent gifts unto him, [Page 91] He did very well, I say, in refusing them, and saying, Do but one thing for me, Onely pray for me, that I may be delivered from Eternall torment. Neither was Tullie out Tull. Tus. quaest. lib 3. of the way when he said, No hu­mane thing can seem great unto a wise man, who hath the know­ledge of all Eternitie, and of the magnitude of the whole world. But Francis, the Authour of the or­der of the Franciscans, hath a say­ing farre better then that of Tullie; The pleasure that is here, saith he, is but short: but the punishment that shall be hereafter, is infinite: The labour that is here, is but small: but the glory which shall be here after, is Eternall. Take your choice. Many are called, few cho­sen, but all rewarded according to their works.

Let us hasten our Repentance therefore whilest we have time: It is better, saith Guerricus, to be Guer [...]. Serm. 4 de Pu­rific. purged by water then by fire, and it is farre easier: Now is the time for Repentance: Let our timely Re­pentance therefore prevent punish­ment. [Page 92] Whosoever is afraid of the hoare frost, the snow shall f [...]ll upon him: He which feareth the lesser detriment, shall suffer a greater: He which will not undergo the light burden of Repentance, shall be forced to undergo the most hea­vy burden and most grievous pu­nishments of Hell. Saint Gregory Greg. hath a saying to this purpose; Some, saith he, whilest they are afraid of Temporall punishments, run them­selves upon Eternall punishments. Hither we may adde that of Paci­an; Pacian Remember, saith he, that in Hell there is no place for Confessi­on of sinnes, no place for Repen­tance: for then it is too late to re­pent, and the time is past: Make haste therefore whilest you are in the way. We are afraid of Temporall fire, and the Executioners hands: But what are these to the claws of tormenting Devils, and the Ever­lasting fire of Hell? The Counsell of S. Ambrose to a lapsed Virgin fits well in this place. Ambr. cap. 8. ad virg. laps.

True Repentance, saith he, ought not to be in word onely, but [Page 93] in deed; and this is true Repentance indeed, if thou settest before thine eyes, from what glory thou art fal­len; and considerest with thy self, out of what book thy name is blot­ted; and beleevest, that now thou art neare unto utter darknesse, where there is weeping and gnash­ing of teeth without end. And when thou art certainly perswaded that those things are true, as indeed they are, seeing that the soul that sinneth is in danger of Hell fire, and there is no means after Ba­ptisme left to escape, but onely Re­pentance; Be content to suffer any labour, and to undergo any afflicti­on, to be freed from Eternall pu­nishment. The diseases of the bo­dy move the sick man to purge his body: Let the diseases of our souls move us also to take the purgation of Repentance: let the desire of our salvation move us: let the fear of Eternall death and Eternall tor­ment move us: let the hope of at­taining Eternall life and Eternall glory move us: Let us embrace that which purgeth the soul, and let us [Page 94] eschew that which polluteth it. And nothing defiles the soul more then a filthy body. Faithfull is this counsell of Saint Ambrose, and worthy of us to be em­braced.

O Christ Jesus, Grant unto us that we may so possesse things transitorie and temporall, that fi­nally we lose not the things which are Eternall: and give us grace to walk in their steps, and to fol­low their good example, of whom S. Augustine speaketh; Many there August are, saith he, that willingly come under the yoke, and of proud and haughty men become humble and lowly, desiring to be what before they despised, and hating to be what before they were; passing by, like strangers, things present, and making haste with greedinesse after things to come. They pant in their running towards their Eternall countrey, preferring Abstinence be­fore Fulnesse, Watching before Sleep, and Povertie before Riches, accounting labour in the conquest of vices to be but pleasure, loving [Page 95] their enemies, passing by injuries, and all for the hope of an Eternall reward. And who then would not suffer any extremitie and labour▪ to purchase unto themselves an Eternall re­ward?

CHAP. I. Divers Admonitions to think upon Eternitie.

PHilip king of Macedon ap­pointed a certain noble young man to salute him thrice every morning after this manner, Phi­lippe, homo es: Remember, Phi­lip, Thou art but a man. That being put dayly in minde of his mortali­tie, he might carry himself towards mortall men like a mortall, man. [Page 104] Much more ought every good Christian man, and true member of the Catholick Church be a moni­tour unto himself, and with due consideration thrice at the least every day say to himself, Eternitie, Eternitie, Eternitie! Why so? Set thine house in order (saith the Prophet to king Hezekiah) For [...]sa [...]. [...]8. 1. thou shalt die, and not live. There will come an evening for certain, after which thou shalt see no mor­ning; or there will come a morning after which thou shalt see no eve­ning. Have an especiall care there­fore in all thy actions that thou woundest not thy Conscience: and trust not too farre to those things that perish, for fear lest thou thy self together with them dost likewise perish, and finally lose the things that are Eternall.

It is a custome in Germanie, and not to be disliked, in the eve­ning when a Candle is first lighted, or brought into a room, To say, Deus det nobis lucem AEternam, God grant unto us light Eternall: We shall do well to imitate the [Page 105] Germanes in this custome: or ra­ther it is alreadie in use, and hath been long ago in many parts of this kingdome to say, God grant us the light of heaven. It is very good dayly to put us in minde of Eter­nitie.

There is likewise a kinde of E­ternitie in Slaverie and Imprison­ment, but infamous and horrible. It is a cruell punishment and worse then death it self in some mens judgement, to be condemned to perpetual imprisonment, or to be a perpetuall Gally-slave.

Those which are oppressed with sicknesse or other sorrows, do like­wise imagine with themselves, that even in their sufferings there is a kinde of Eternitie. Whence it comes to passe that we often heare them utter such distempered spee­ches as these, will this last alwayes? Shall I still without end be nayled fast to my bed? Shall I suffer these pains and sorrows perpetually? Shall I alwayes be thus vexed and tormented? Alack! these Eternities are but short, and soon come to an [Page 106] end. But if it be so grievous to flesh and bloud to endure slaverie or im­prisonment here on earth, though but for a moment (for our life is no longer, according to Davids measure, but a span, which is very short) What care and diligence, and what circumspection ought we to use, that we be no [...] cast into the prison of Hell, and into the fathom­lesse pit, where there is slaverie and imprisonment, pain and torment, to be endured throughout all ages, beyond all times, even to all Eter­nitie!

CHAP. II. That Eternitie transcends all numbers of Arithmetick.

THere is a very common and well known Arithmetick, which children are taught when they first go to School; and this is it. Suppose there were a mountain of very fine sand as big as the whole earth, or rather much big­ger: [Page 107] Then suppose that every yeare an Angell should take from this mountain one, and but one grain of sand: How many thou­sand, and thousand, and again I say thousand; yea how many hun­dred thousand; and yet more, how many thousand millions of yeares must there needs passe, be­fore it can be perceived that the mountain is grown lesse, or any whit diminished! Let a man that is skilfull in Arithmetick sit down, and begin to cast, How many yeares must passe before the moun­tain, or half the mountain be re­moved by the Angell. Certainly we cannot conceive that ever he shall be able to cast up the Totall number of the sand. But herein are we mistaken; for although we cannot conceive it possible to be done, yet it may be done. But E­ternitie exceeds this number of yeares beyond all comparison; it is most certain: For between a thing finite and a thing infinite there is no comparison, no proportion: E­ternitie hath no limits, no terms, [Page 108] no bounds, none at all. But sup­pose the damned should burn in Hell no longer, then till the mountain by grain after grain, yeare after yeare, should by the Angell be quite removed: yet what an incomprehensible num­ber of yeares must first passe, be­fore they can expect to see the day of deliverance! But (alas!) there is no such day to be expected; their torments shall have no end: After that incomprehensible num­ber of yeares, it shall be truely said, Now beginneth their Eter­nitie, their Eternitie is not in any part expired, they are as farre from the end of their torments as they were at the beginning. After a thousand yeares, yea after a hun­dred thousand yeares there shall not be an end or middle, or begin­ning of Eternitie: For the mea­sure of Eternitie is Alwayes. The same Art of Arithmetick about the businesse of Eternitie, a late Divine teacheth, in words some­what different, but in meaning all one with the former. I therefore [Page 109] adde it, because a man can never sufficiently think or speak of it. Consider, saith he, what is the Corn [...] ­lius de Lapi [...] in cap▪ 15. Exod. ver. 18 length of Eternitie. How long shall God and his Saints reigne? How long shall the damned burn in Hell? For ever. How long is that? Imagine an hundred thou­sand yeares. Alas! That is nothing in respect of Eternitie. Imagine ten hundred thousand yeares, yea so many ages? Yet that is nothing: Eternitie is still as long as it was. Imagine a thousand millions of yeares. And yet that is nothing. Eternitie is not a whit shortened. Imagine yet more, 1000000000000000000000000000000, a thou­sand, thousand, thousand, thou­sand, thousand, thousand, thou­sand, thousand Millions of yeares. Imagine, I say, the damned should burn in Hell so many yeares, and yet thou hast not found the very beginning of Eternitie. Imagine once more so many millions of millions of yeares as there are drops in the sea, and yet thou art not come to the beginning of [Page 110] Eternitie. Such for continuance is the Eternitie of joy, into which the blessed shall enter, and the Eterni­tie of torments which the damned shall suffer. O Jesus spare us, spare us O Jesus, O Jesus save us; Have mercy upon us, O good Jesus, and suffer us not to be plunged head­long into the bottomlesse pit, to be tormented with the damned for all Eternitie.

But yet if God would but say un­to the damned, Let the earth be covered with most fine sand, and let the world be filled therewith, and let it be heaped up so high as heaven, and then let an Angell come once in every thousand yeares, and take one grain of sand out of this heap; When after so ma­ny thousand yeares as there be grains of sand, the Angell shall have removed the whole heap, then will I deliver you out of Hell: Oh how would the damned exult and re­joyce, and not think themselves damned! But (alas) after so many thousands of yeares, there remain yet more, and more, and infinite [Page 111] more, to all Eternitie, even for ever and ever. This is that heavy weight that so presseth the damned. Let every one therefore that sinneth consider with himself, and again, I say, let him consider, that unlesse he repent, he shall be pressed and grone under this heavy weight of Eter­nitie.

Guilielmus Peraldus Bishop of Lions, a very religious and learned man, hath another manner of rec­koning, meditating upon the innu­merable number of yeares, through­out which the damned shall be tor­mented. If the damned, saith he, should every day distill from their eyes but one small teare, and those teares should be added together day after day, they would at length farre exceed the drops of the Ocean: for they have their number and mea­sure; and it is easie with God to say, So many are the drops of the Ocean and no more. But the teares of the damned exceed all number and measure. Alas! Alas! How little do we think upon these things! How freely and wilfully do we sinne, and [Page 112] make our selves guiltie of Eternall punishment, and that oftentimes for a very little short and filthy pleasure!

Yet there remains one way more of casting up this numberlesse number of yeares: Suppose there were a schedule of Parchment a span broad, but so long that it would begirt and incircle the whole Globe of the earth: And suppose it were written all over very close with figures of 9. from one end to another: Who so skil­full an Arithmetician, that can tell the number thereof? What moun­tain so great, that consisteth of so many grains of dust or sand? What Ocean so vast, that containeth within it so many drops of water? And yet this is nothing to Eterni­tie; it stretcheth it self further then so; it knows no bounds; it is ex­tended beyond all measure. But how farre is it extended? It is ex­tended infinitely and without end. If thy heart (O Christian man) be not turned into a stone, it can­not but melt at the consideration of [Page 113] these things, and the very thought of the bottomlesse pit and Eternall punishment will make thee fear and tremble. If there be any sense in thee, here it will thew it self. But, as I said before, too few think up­on these things; and too many live so secure of their salvation, as if there were no Heaven, no God, no Hell, no Eternitie. Every day they heap sinne upon sinne, as if they laboured and studied to make their last day to exceed the former, for the measure and number of their sinnes: And so they passe unto Eternitie sporting and playing, as if they went to prison but for a few weeks or dayes. Such men as these, saith Saint Gregorie, when they should be mourning for their sinnes, they are dancing for their pleasure; and when they should be seriously meditating upon death, they runne laughing unto executi­on. This is blindnesse indeed, this is oblivious madnesse. For this short life, which is but the shadow of Eternitie, we labour beyond all measure; but for the life which [Page 114] is Eternall and most happy, we scarce take any pains at all: And yet the not obtaining of this life is the incurring of Eternall death, which as it is a torment more grie­vous then all the torments of this life, so in this it is most grievous, that there is no rest or mitigation of pain, no not for one short houre in the infinite space of all Eter­nitie.

CHAP. III. What effect and fruit the consi­deration of Eternitie bring­eth forth.

ANd this is it that hath made so many good Christians, and so many holy Martyrs so prompt and ready to suffer any torments, and any kinde of death, that even in their greatest pains, when they lay wallowing in their own bloud, they were most stout and couragi­ous, and with a constant look and cheerfull countenance insulted over [Page 115] their Tormentours: They had the yeares of Eternitie in minde. This is it that hath made the world seem distastfull and unpleasant un­to many, insomuch that they have taken their leave of all pleasures, and embraced and entertained a se­vere and strict course of life, giving themselves wholly to reading, me­ditation, and prayer, and such ho­ly duties, minding heaven, and heavenly things. They had the yeares of Eternitie in minde. The thought of Eternitie will make all things in this life seem easie and pleasant, though to flesh and bloud they seem most grievous and unpleasant. It makes all labours seem light and very short. Prayer, study, watching, and such like ho­ly duties it commends unto us, and makes them seem amiable. It sea­sons and sweetens hunger and thirst. It mitigates the sense of pinching poverty. It makes all manner of crosses in this life not onely tolerable, but also gratefull and comfortable. Whosoever hath the yeares of Eternitie in minde, [Page 116] and imprints them within, deeper and deeper by dayly meditation, shunneth no labour, neither is daunted with any losses. Offer him a kingdome, offer him all the de­lights and pleasures in the world; and he will not change his poore estate and condition for them. Such a man as this is never complaining▪ he endures all things, he submits himself to all. For thus he thinks with himself, What a small thing is this or that, that or this, and of how short continuance! I will therefore endure it patiently; it will not last alwayes. It is but for an houre, and that a very short one, that mine enemies here op­presse me. Well, go to ye detra­ctours; bite me still, if ye will, ye envious; I will not runne from you, This is your houre and the power of darknesse: But I expect the day of the Lord, and the day of Eter­nitie; and why should I afflict and torment my self with sorrow and lamentation? All this life is but a death of one houre: The victorie is not difficult; but the triumph is [Page 117] Eternall. Why should I be afraid of the raging waves of this trou­blesome world? I have sight of the haven already. Now it rains and thunders upon the heads of the good and godly; but the storm will shortly blow over. But upon his enemies God shall alwayes rain fire and brimstone, storm and tem­pest: this shall be their portion to drink. And many of them that Daniel 12. 2. sleep in the dust of the earth (so prophesieth Daniel) shall awake; some to everlasting life, and some to shame and everlasting con­tempt. In the old law God com­manded Moses, saying, Make thee Num. 10. 2. two trumpets of silver, of an whole piece shalt thou make them. If 4. they blow but with one trumpet, then the Princes which are heads of the thousands of Israel shall ga­ther themselves unto thee. When 5. ye blow an alarm, then the camp shall go forward. Unto these two trumpets we may compare these two words, NOW and AL­WAYES. This is the law of the world, NOW let us be merry; [Page 118] now let us rejoyce: now let us enjoy our goods, whilest we have them: Come, let us now crown our selves with Roses, before they be wither­ed; now let us leave in every place the signes and footsteps of our joy. They that attend onely to the sound of this Trumpet, they that have eares to heare nothing but this NOW, they live for the most part so, as if there were no AL­WAYES for to follow. There­fore they do not remove the camp; amidst their pleasures they wilfully forget that they are here but Pil­grims and strangers: whithersoe­ver the wanton flesh inviteth them, they go with greedinesse: they are busied altogether in heaping up riches and following pleasures; And the sound of this NOW doth so obtund and dull their eares, that they are deaf to all good coun­sels and precepts; and they will not so much as lend an eare to that ALWAYES which shall fol­low. But they which open their eares to heare, and their hearts to understand, when the Church [Page 119] soundeth both Trumpets (as it often doth) and thereupon seriously consider with themselves, and com­pare together this short NOW with that infinite and everlasting ALWAYES, they will use no delay, but presently remove the camp: they live here as Pilgrims and strangers; they have their loyns girt; they remember that they are in a journey; they send their riches and pleasures before them into their Countrey which is above; they choose rather to enjoy them ALWAYES in heaven, then NOW for a short time upon earth. Certain it is, whosoever heareth attentively, and mindeth seriously the Alarm of these Trum­pets, and thereupon compareth together things present with things future, and things transitorie with things Eternall, He will presently make himself ready to depart, he will prepare himself a place of bu­riall, he will lay out his winding sheet, he will send for his bear, and furnish himself with all things necessarie for his journey, remem­bring [Page 120] still in every place that he is passing on the way to Eternitie, and conferring with himself every day after this manner, How shall I be able to give account unto God for all my thoughts, words and deeds? and, When shall I give up my account? and, What sentence will he passe upon me? NOW therefore will I die unto my self that I may ALWAYES liv [...] unto my self and unto God. Wel [...] is it with that man, which timel [...] and dayly thus thinketh upon Eter­nitie. Whatsoever we do, we ar [...] passing on our way, and we do no [...] know how short it is, unto th [...] gate which leadeth to Eternitie. At the last houre of our life death shall bring us unto this gate, and compell us to enter. Let us there­fore so live as if we were alwaye [...] expecting death, that if it shal [...] please God at any time to visit u [...] with sicknesse the forerunner o [...] death, we may entertain it cheer▪ fully, and beare it patiently, liftin [...] up our eyes unto Christ hangin [...] upon the Crosse, the true and per­fec [...] [Page 121] pattern of Patience, and when the time of our dissolution draweth neare, praying thus; Lord Jesu stand by me and comfort me, Lord Jesu be present with thy servant that putteth his trust in thee, Lord Jesu make me partaker of thy vi­ctorie, Lord Jesu receive my spirit, and leade me through the darksome valley and shadow of death, leade me and forsake me not untill thou hast brought my soul into the land of the living, O thou most potent conquerour of death, O thou which art my light, life and salvation.

CHAP. I. The comparison of mans labours and the spiders, one with another.

THere is another Eternitie, and that the worst of all, which those men promise to themselves, which will needs erect up unto themselves an heaven out of hea­ven, and be blessed before they be dead. Wherefore heare the word Isal. 28. 14 of the Lord ye scornfull men, saith the Prophet Isaiah; Because ye 15. have said, we have made a cove­nant with death, and with Hell we are at agreement. O ye mad men! How vain, and none at all, is this your Eternitie! There is nothing permanent and perpe­tuall in this prison. Elegantly doth the Kingly Prophet declare this; we spend our yeares, saith he, as Psal. 90. 9. a tale that is told, &c. we spend our yeares in musing, like the Spi­der (for so some reade it) He could not have declared it better, and in fewer words. For what [Page 134] are all our yeares but a continuall musing, and wearisome exercise? All the time of our life is consumed and wasted away with vain la­bours, many sorrows, sundry fears, often suspicions, and innumera­ble troubles: Even as the Spider spends her self in the weaving of her web. Our labours are conti­nuall, linked one unto another; our sighs and groans continuall, part­ly in the pursuing of our profits and pleasures, and partly in the removing and eschewing those things which we count evil. We do many things, we undertake many labours, troublesome and grievous to be born, and mean while (alas! such is our folly) we perceive not that we do but weave the Spiders web, taking a great deal of pains, with little suc­cesse, to no end or purpose, we spend our yeares in musing like the Spider. It is a great deale of pains and care that the Spider takes in weaving of her web, she runs much and often up and down, she fetcheth a compasse [Page 135] this way and that way, and re­turns often to the same point, she spendeth her self in a multi­tude of sine-spun threeds, to make her self a round cabinet; she exen­terates her self, and worketh out her own bowels, to make an arti­ficiall and curious piece of work, which when it is made, is apt to be blown away with every puffe of winde; she hangs it up aloft, she fastens it to the roof of the house, she strengtheneth it with many a threed, wheeling of­ten round about, not sparing her own bowels, but spending them willingly upon her work. And when she hath done all this, spun her fine threeds, weaved them one within another, wrought her self a fine Conopie, hanged it aloft, and thinks all is sure; on a sudden in the twinkling of an eye, with a light sweep of a beesome all falls to the ground, and so her labour perisheth. But here is [...] all; Poore Spider! she is either killed in her own web, or else she is ta­ken in her own snare, [...]aled to [Page 136] death and trod under foot. Thus the silly Animal may be truely said, either to weave her own winding-sheet, or to make a snare to hang her self. Just so do ma­ny men, like the Spider, waste and consume themselves, to get pre­ferment, to enjoy pleasures, to ga­ther riches, to keep them, and to increase them. In such projects they spend all their wit, and of­tentimes the healths of their bo­dies, running up and down, la­bouring and sweating, carking and caring, wearying themselves, and weakning their bodies, even as the Spider doth by the spinning out of her own bowels. And when they have done all this, they have but weaved the Spiders web to catch flies. Yea oftentimes they are caught in their own nets, they are instruments of their own mischief: The dayes of mirth which they promise unto them­selves prove often times the dayes of mo [...]ning! That which they call their palace, becomes their bu­rying place. So we spend our [Page 137] [...]eares in musing like the Spider, [...] say in musing, for the most part: For we often purpose to do many things, and do them not. And what we do, most an end were better undone. Those things which we pursue with such greedinesse, for the most part fly from us; and those things which we contend for with such earnestnesse, we sel­dome attain to: But suppose we did, (Alas!) they have no perpe­tuitie. So the covenant with death Isal. 28. 1 [...] shall be disanulled, and the agree­ment with hell shall not stand. We all consume away and die: and, which is worst of all, we blindly rush headlong into Eternitie from whence there is no return.

Guerricus hearing these words read in the Church, out of the book of Genesis, And all the dayes Gen. 5. [...]. that Adam lived, were nine hun­dred and thirtie yeares: And he died. And all the dayes of Seth 8. were nine hundred and twelve yeares: And he died. And all 11. the dayes of Enos were nine hun­dred and five yeares: And he [Page 138] died. And all the dayes of Methu­selah 27. were nine hundred sixty and nine yeares: And he died, &c. Hearing, I say, these words read, the very conceit of death wrought so strongly upon him, and made so deep an impression in his minde, that he retired himself from the world, and gave himself wholly to his devotions, that so he might die the death of the godly, and arrive more safely at the haven of Eter­nall felicitie, which is no where to be found in this world.

CHAP. II. What is the best question in the world.

SAint Matthew tells us of a Matth. 19. 16 young man that came unto Christ, and propounded a question unto him. And Saint Mark de­scribeth the manner of his coming to our Saviour, and his good carri­age: Mark [...] ▪ 17 For, saith he, There came one [Page 139] running and kneeled to him, and asked him, Good Master, what shall I do that I may inherit Eternall life? And our Saviours answer was, Thou knowest the Commandments: 19. Matth. 19. 17. Acts 16. 12, 27. If thou wilt enter into life, keep the Commandments. At Philippi a Ci­tie of Macedonia, the keeper of the prison came trembling, and fell down before Paul and Silas, and 29. moved this question unto them, Sirs, what must I do to be saved? 30. This was a very good question; A better and a more profitable could not be moved. But, O good God, where is this question now in the world? The world is full of other questions: but this is scarce any where to be heard. Most men do now adayes betray themselves by their own questions, and bring to light, and so make others witnesses of their simplicitie, or curiositie, or some such hidden disease of minde. He which makes diligent search and enquirie where the best wine is to be sold, doth sufficiently de­clare what he loves best, and where his chiefest care is. Another asketh [Page 140] such questions as a modest man would blush to heare: And this man shews that his heart is full, and that out of the abundance thereof his mouth speaketh. All mens mouthes in all places are full of questions such as these are: But it is a rare thing to heare one man ask another this question, Do you think this is the way to heaven? It is a fault com­mon to every vicious man, but more proper to the libidinous and lustfull, the luxurious and riotous man, though he be plunged into the deep, and begins to sink and to be overwhelmed, yet seldome or ne­ver to enter into a serious conside­ration with himself, and with a sin­cere minde ask himself this questi­on, Shall I ever think to obtain E­ternall felicitie by this course of life? Is this the way to heaven? But of all men those especially least think upon such questions as these, those I say, that live a soft life, fare deliciously and wallow in pleasures, that feel little or no sorrow and af­fliction, or if they do at any time feel never so little, labour what they [Page 141] can to be senselesse of it. To suffer, they count the greatest of all evils. If it goes well with them, they care not how it fares with others. If it be well with them for the present, they take no care what shall follow after. They never once think upon Eternitie. This is their dayly ditty, The heaven of heavens is the Lords, but the earth he hath given to the sonnes of men. They want neither strength of body or minde, by which to escape the hands of men: But God hath long hands, he shall surely finde them out; they must appeare before him who is the judge of all the world; they can­not escape his judgement; they shall surely suffer Eternall punishments for their wickednesse and their of­fences. But if God in his secret judgement casts away any man as a reprobate, and suffereth him to live after his own lust and pleasure, He giveth him his portion of prosperi­tie and felicitie in this life, he spa­reth him here that he may punish him hereafter. And if at any time he doth any thing that is good, he [Page 142] presently receiveth his reward. Of such unhappy-happy men the king­ly Psal. 73. 5. Prophet saith thus, They are not in trouble as other men: neither are they plagued like other men. They go a whoring with their own in­ventions. Psal. 106. 39. And this is a most mise­rable state and condition of life, if there be any. For whom God hath predestinated to bring into the way of Eternall happinesse, he spareth him not here in this life, but scour­geth him dayly. I might bring infi­nite examples to prove this: I will name but one; but the like, I think, hath not been seen or heard of in many ages.

CHAP. III. How God punisheth here, that he may spare hereafter. A strange example, the like hath scarce at any time been heard of.

IN the yeare of our Lord one thousand one hundred eighty [Page 143] five, Andronicus Emperour of the East being overcome and taken pri­soner by Isaac Angelo, had two hea­vy iron-chains put about his neck, was laden with fetters and shackles, and was most barbarously and de­spitefully used, and at length in this manner was brought before the forenamed Isaac. Before whom complaining of his hard usage, he was delivered over to the multitude to be abused at their pleasure. They being set on fire with anger, thought it a fine thing to be revenged of their enemy: And thus they used him. They buffetted him, they ba­stinadoed him, they pulled him by the beard, they twitcht his hair from his head, they dasht out his teeth, they dragged him in publick, they made him a laughing-stock, they suf­fered women to beat him with their fists. Then they cut off his right hand, and being thus maimed they thrust him into the dungeon of theeves and robbers, without either meat or drink or any other thing that was necessarie, or any one to look after him. After a few dayes [Page 144] they put out one of his eyes, and being thus shamefully mangled, ha­ving one eye put out, and one hand cut off, they put upon him a very so­ry short coat, shaved his head, set him upon a scabbed Camel with his face toward the tail, put upon his head a Crown of Garlick, made him hold in his hand the Camels tail in stead of a Sceptre, and so they carried him through the market­place very leisurely with great pomp and triumph. And here the most impudent, base, & vile amongst the people like savages after an inhu­mane sort fell upon him, nothing at all considering that not past three dayes before he was no lesse then an Emperour, crowned with a Roy­all Diadem, commended, worship­ed, honoured, yea and adored of all men. Nothing at all regarding their oath of Allegiance, They raged and were mad upon him, and their rage and madnesse fitted every man with instruments of mischief a­gainst him. Some struck him on the head with clubs, others filled his nostrils with dirt, others squeezed [Page 145] sponges upon his face first soaked in the excrements of man and beast, others runne him into the sides with spits. Some threw stones, others threw dirt at him: some cal­led him mad dog, others called him fool and blockhead. An impudent woman running out of a kitchin with a kettle of scalding water in her hand, poured it upon his head as he passed by: There was none which did not some mischief or other to him. At length they brought him to the Theatre to make him a laughing-stock, took him down from the Camel, and hanged him up by the heels between two pillars. Thus poore Emperour having suffered a thousand indigni­ties, yet bore them patiently, carry­ing himself like a man, and a true Christian Champion. He was ne­ver heard all the while to lament, or cry out of his hard fortune: For it had been to no purpose. He was all the while casting up his account, which he was to make unto God, and begging pardon for his sinnes. He was heard to say nothing but [Page 146] onely this, and this he said often, Domine miserere, Domine miserere, Lord have mercy, Lord have mercy.

Unhappy Andronicus which was compelled to suffer such things! But happy in this that thou didst suffer them so patiently, as being the just reward of sinne!

When he was hanged up, one would have thought their malice should have ceased: but they spared him not then, as long as he lived: For they rent his coat from his body, and tossed him up and down with their hands, tearing him in pieces with their nails. One more cruell then the rest run his sword through his belly and guts as he was hanging. Two others, to trie whose sword was sharpest, thrust him through the back, leaning up­on their swords with both their hands. Here the most miserable unhappy Emperour with much ado lifted up his maimed hand to his mouth, to suck out the bloud, as some thought, from the fresh and bleeding wound, and so ended his life miserably. After some few [Page 147] dayes he was taken down from the gibbet, and thrown under one of the arches of the Theatre like a beast, till some that had more hu­manitie in them then the rest, re­moved him; But yet notwithstand­ing he was not suffered to be buri­ed. Oh Andronicus! Oh thou Em­perour of the East! How much wast thou bound unto God, whose will it w [...]s that for a few dayes thou shouldst suffer such things, that thou mightest not perish for ever! Thou wast miserable for a short time, that thou mightest not be miserable for all Eternitie. I make no doubt but thou hadst the yeares of Eternitie in minde, seeing that thou didst suffer such things so con­stantly and couragiously.

Nicetas Choniates is mine Au­thour, from whom I borrowed this lamentable historie; and he lived about the same time, when this happened.

Let us Christians keep alwayes in minde the yeares of Eternitie. So whatsoever adversitie or affliction happeneth, we shall more easily [Page 148] beare it. Every thing is short, if we compare it with Eternitie. For our [...]. Cor. [...]. 17. light affliction, which is but for a moment, worketh for us a farre more exceeding, and Eternall weight of glory. Hereupon S. Au­gustine cryeth out and prayeth so August earnestly, Domine, hîc ure, hîc se­ca, modò in aeternum parcas; Lord, seare me here, lance me here, so thou sparest me hereafter. And Fulgen­tius, Ful­gentius though a most holy man, draw­ing neare unto his death, threescore and ten dayes before he died was often heard to cry out, Domine, da mihi modò patientiam, & postea in­dulgentiam; Lord grant me patience here, and ease hereafter. These were his words and prayers even to the last gasp. Certain it is, God spareth them least of all, whom he determineth to take unto himself to dwell with him through­out all Eternitie.

CHAP. 1. The Answers of the holy Fathers and the Church about this.

OF all the holy Fathers which have lived in divers ages, we should do well to hearken unto five especially, Augustine, Chrysostome, Gregory, Bernard, Laurentius Ju­stinianus.

The first question here (which yet may seem a vain and a foolish one) is, Which is easier, and more tolerable, to suffer pain in the head, eyes, or teeth; to be troubled with the stone; to be pained with the winde Colick, or Iliaca Passio, or any other acute disease; neither to sleep night nor day, but to be tor­mented continually without any respite for three dayes together. [Page 153] The question now is, I say, Which is easier, whether to suffer the pains now mentioned, or else to eat a piece of a fish, which is made bitter by the breaking of the Gall. This may seem a very ridiculous and most idle question. For, How much sweeter is it to eat such a whole fish, rather then suffer those so grievous torments though but for one day! The bitternesse of the fish will not endanger a mans life, nor make him sick, but leave onely a bitter taste in the mouth, which is unpleasing to it. It is truly answered. And yet how many thousands of men make choice ra­ther of the former! For, How often doth the Preacher teach and exhort, cry out and speak plainly! Christian brethren, consider well with your selves and look about you, The E­ternall salvation of your souls is in question: If you walk this way, you must assuredly look for Eternall torments: Christ hath shewed you another way both by his life and doctrine. Return therefore and repent, you have gone long enough [Page 154] astray: You may if you will have entrance into heaven; if you be shut out, it is your own fault: God is not wanting to those that are willing. It is true indeed, There is some bitternesse in using absti­nence and fasting, in confessing of sinnes, in keeping the body under, in setting a strict watch over thy senses, in conquering ones self, in living chastly and continently. This is no easie task: But let it be what it will, we must suffer it. Ought not Christ to have Luke 24. 26 suffered these things, and so to enter into his glory? Let not a little and short labour terrifie us: it is but for a few yeares, or it may be but a few dayes, that we are to do and suffer valiantly: But our joy and rest shall be Eternall. He over­cometh all, whosoever overco­meth and conquereth himself, con­taineth himself, and resisteth his evil and violent passions; and all this for Christ, for heaven, for blessed Eternitie. Christ after his resurrection found his Disciples eating fish broyled upon the coals: [Page 155] To teach them how great things they should afterwards suffer; and that they were not to think of a soft and easie life, but that they were to be stoned, whipped, cru­cified, have their skin pulled over their eares; that this was the way to a joyfull resurrection, and to the participation and fellowship of Eternitie with the blessed: that all other things were small and of no worth in comparison of im­mortalitie, and that blessednesse, which yet eye hath never seen. These things are often spoken of, but they are little regarded. This fish bitter with the overflowing of the gall, that is, worldly crosses and the sufferings of this life, is often set before us: but it goes against our stomack, we cannot endure to taste of it. Eternitie is a thing we often heare of, we of­ten reade of, it is continually prea­ched unto us, and often repeated: but we either heare not, or beleeve not, or regard not; or if we do for a time, the cares of the world soon put it out of our mindes, and we [Page 156] burie it in oblivion. But again, the Conscience often playes the preacher, and recalls to our minde these wholesome lessons, is instant, dehorts, reproves; but prevails nothing. All is in vain. For many are so obstinate and perverse, that neither the Preacher nor their own Conscience can work upon them. But some are so impudent, that they will set themselves in opposition, and reply thus, Let it go well with us here, and we care not; we nei­ther know nor care what shall come hereafter, we are all for present profits and pleasures: no man re­turneth again from the dead; nei­ther was it ever known that any one came back again out of Hell: Come therefore, let us eat, drink and be merry, let us enjoy our goods and take our pleasure. These are the worldlings Ditties: But let S. Au­gustine determine this question; Melius est, modica amaritudo in [...]gust faucibus, quàm AEternum tormen­tum in visceribus. Better it is, saith he, to suffer a little bitternesse in the mouth, then Eternall torments [Page 157] in the inward parts. It is farre bet­ter to suffer for our offences here in this world, then in the world to come Farre better is it for three­score yeares and ten continually to­gether here on earth, to be punished with most grievous punishments, then to suffer the torments of Hell for one day, yea for one houre here­after. But let us heare what another of the Fathers saith.

Saint Chrysostome propounds the Hom. 20. Ad Po [...] An [...]i [...]. second question after this manner; Suppose one night in an hundred yeares a man should have a sweet and pleasant dream, and be after punished an hundred yeares for it, would he think such a dream were to be desired? And yet saith the Father, As a dream is to an hundred yeares, so is this present life to the life to come, yea rather it is much lesse: And as a drop is to the main Ocean, so are a thou­sand yeares unto Eternitie. And in another place, What is there, Hom. 28. in E­pist. ad Hebr. saith he, to be compared unto E­ternitie? What are a thousand yeares in comparison of infinite [Page 158] ages which are yet for to come? Are they not like unto the least drop of a bucket compared unto a bottomlesse Well? Look for no end of torments after this life, un­lesse thou repentest before thou de­partest out of this life: for after death there is no place of repen­tance, no shedding of teares will profit thee, or do thee any good: Though a man in Hell should gnash his teeth, and blare out his scorched tongue, he shall not ob­tain so much as a drop of cold water. Grant then that a man should enjoy pleasures all his life long, what is that to infinite ages which are yet for to come? Here in this life all things good and bad have at length an end; but the pu­nishments that shall be suffered hereafter shall have no end. Set fire on the body here, and the soul will soon depart: But after the resurrection, when the body shall be from thenceforth immortall and incorruptible, the soul of the damned shall alwayes burn, and not consume in Hell-fire. They [Page 159] shall rise again, incorruptible in­deed: But how? Not to receive a crown of incorruptible glory, but to suffer Eternall torments. But let us heare what another of the Fa­thers saith.

Saint Gregorie makes answer to Greg. this common question, Will not drunkennesse sooner steal upon a man in the wine-cellar, standing by the hogshead, then in the Par­lour sitting at the table? The Spouse of Christ triumpheth in the words of Solomon, He brought Cant. 2. 4. me to the banquetting-house (or, as some reade it, He brought me into his wine-cellar) and his ban­ner over me was love, or, He hath set his banner of love over me. Up­on which words Saint Gregorie discoursing, saith thus, By the wine-cellar what can we better or more fitly conceive, then the se­cret contemplation of Eternitie? For truely whosoever doth seri­ously consider with himself upon Eternitie, and let this considera­tion sink deep into his minde, he may truely rejoyce, and triumph [Page 160] with the Spouse, saying, He hath set his banners of love over me: For he will keep better order in his love, loving himself lesse, God more, and even his enemies also for Gods sake. But such is the na­ture of this profound considera­tion, that it will presently make a man drunk. Make him drunk? How? With the drunkennesse of the best desires, such as will leade him to amendment of life, carrie him to his heavenly countrey, and bring him at length to joyes Eter­nall. It was cast in the Apostles teeth, that they were drunk with wine: And so they were indeed; but it was with wine out of this Cellar. Saint Gregorie hath many excellent considerations, and say­ings upon Eternitie: amongst o­thers he hath this, which is a very short one and a true one, Momen­taneum quod delectat, AEternum quod cruciat: That which delight­eth is momentanie, but that which tormenteth is Eternall. Here I could wish with Job, Oh that these Job. 9. 23, 4. words were written! Oh that [Page 161] they were printed in a Book! That they were graven with a pen of iron! These words, I say, That which delighteth is momentanie, but that which tormenteth is Eter­nall. The Book in which this should be written, is the heart of man; the pen of iron with which it should be written, is serious me­ditation; the ink with which it should be written, is the bloud of Christ. And these words so im­printed and ingraven in the breast, are then especially to be called to minde, and to be often repeated, when pleasure fawneth, when lust provoketh, when luxurie inviteth, when the flesh rebelleth, and the spirit faileth, when there is oc­casion of sinne offered, and danger of falling into sinne. But let us heare what another of the Fathers saith.

In the fourth place comes Saint Bernard: He shall answer to the question here to be propounded. In the lives of men there is such difference, that almost now so ma­ny men so many judgements con­cerning [Page 162] afflictions. There are found some so grievously and continually afflicted, that they are ready to fall down under the crosse as being too heavy for them to beare. One is oppressed with povertie, ano­ther is afflicted with sicknesse, an­other is overcharged with secret debts, another is tormented with cares, another is grieved and vexed with injuries and slanders: every man thinks that most grie­vous which in present he suffers. And many times it comes to passe that such as are faint-hearted and impatient, wish for death, runne into the water, and make haste to the halter, thinking thereby to finde an end of all their griefs and sorrows, whereas indeed that supposed end becomes to them but the beginning of their sorrows, and such sorrows as never shall have end. But with the good and godly it is not so: They patiently endure all, submitting themselves in all things to Gods good will and pleasure. They neither desire to die quickly, nor yet to live long. [Page 163] Is it Gods will they shall die? They also are willing. Will he have them die quickly? They are willing to that also? Will he have them live yet longer? They are not against that: What God wil­leth, that they will; What he wil­leth not, neither will they. Beside these two kindes of men, there is a third, and that is the greatest part of men, that desire to live long: And there is almost no man so old but he hopes and desires to live yet another yeare. These men are never heard to say, they have lived long enough. Death makes too much haste with them, he comes to them too soon, yea and before his time. Here now the question may be moved, Who live, or who shall live longer. Saint Bernard in his seventeenth Sermon upon the ninetie first Psalme, upon these words, with long life will I satisfie him, breaketh forth into this ad­miration, What is so long as that which is Eternall? What is so long as that which shall have no end? Life Eternall is the good [Page 164] end which we are all to aim at, and this end is without end. And further he addes, That is the true day indeed after which there fol­lows no night, where there is Eternall veritie, and true Eterni­tie, and therefore true and Eter­nall satietie. So then the question may be determined thus, That those onely shall live a long life truely so called, whosoever shall never die, but alwayes live in hea­ven; And again, That those shall die a lingring death (alas! too lingring a death) whosoever shall alwayes die, but never live in Hell: for they shall live onely there to be tormented alwayes. Let us heare but one more, and so conclude.

Laurentius Justinianus shall re­solve the last question for us. There are, saith he, many things in this world which nature hath so appropriated and assigned to some one certain place, that they are not to be found in any other place, unlesse it be in part. Of some flowers which grow in the new­found [Page 165] world we have onely the seed: Of some living creatures there are brought over unto us one­ly the skinnes. Now, Eternitie is a thing so proper to another world, that it is not to be found in this; onely the seed thereof we may have even in this world: And what are the seeds of Eternitie? They are, saith Laurentius, Con­tempt of a mans self, The gift of Charitie, and the taste of Christs works. To contemne others, is a tree that overspreadeth the whole world, whose wood is fewell for the fire of Hell. To contemne him­self is a very small seed, scarce known in the world: Christ brought it down from heaven with him, who made himself Phil. 2. 7. of no reputation, and took up­on him the form of a servant, and became obedient, not to the 8. Stable onely, or the Manger, but even to mount Calvarie, unto death, even the death of the Crosse, unto the grave, yea even unto Hell. Wherefore God also 9. hath highly exalted him. Behold! [Page 166] this little seed is grown up and spread in breadth, and is become the highest of all trees. The same Authour speaking of Charitie, saith thus, The measure of our glory and Eternall reward, shall be ac­cording to the measure of our cha­ritie. For, To whom little is forgi­ven, Luke 7. 47. the same loveth little. He ob­taineth lesse grace, whosoever hath lesse Charitie: And where there is lesse grace, there also shall be lesse glory. So then it is most true, The more thou lovest God, the more thou heapest up unto thy self Eternall rewards. The whole Law is love, but it must be pure, chaste, and holy. I have done with the second, which is Charitie. I come to the third, which is The taste of Christs Works. It is a common and witty saying in the Rhetorick Schools, He is to be thought a good proficient, who can relish Tullies works: We may say as much in the School of Christi­anitie, He hath made a good pro­gresse in Religion and vertue, who can relish Christs Works, who likes [Page 167] the taste of Christs doctrine and example. But whosoever findeth no taste almost at all, no relish in the words and works of Christ; whosoever is not moved, affected, and delighted with those things which belong unto the minde, and Christian pietie, to heaven and E­ternall felicitie; but on the con­trarie findes much sweetnesse in eating, drinking, walking, laugh­ing, jesting and playing: The same man may [...]ay with sorrow enough, too truely, How little seed of Eter­nitie have I within me, O my God! Or rather, I have none at all. For when I descend into my self, I see manifestly what spirit is with­in me, and whither my affection carries me. To spend whole nights in dancing, feasting, revelling, quaf­fing, dicing, and carding, hearing foolish and idle tales, reading im­pure Books, calling for, and laugh­ing at amorous songs, playing the good fellow, and doing as the com­pany doth, Oh this never offends me, this is pleasing and delightfull to me. But to heare of Christ [Page 168] and his life, to heare of holy men that lived formerly, who were much given to watching, fasting, and prayer, or to reade of their lives, that makes no musick in my eares, and this is an eye-sore unto me: I can neither heare nor see: I stop mine eares, and close mine eyes for fear lest they should be offended. To heare a Sermon of an houre long, it is death unto me, and therefore I sel­dome come to Church: or if I do sometimes, I drive away the time, either sleeping or prating. There are too many such men in the world: but of such it may be truely said, That they have no taste or re­lish at all of the works of Christ. But now let us heare the judgement of the Church concerning Eter­nitie.

The memorie of Eternitie is so precious in the esteem of the Church, that there is no Psalme, no Prayer, no Hymne but closeth with it, Glory be to the Father, and to the Sonne, and to the Holy Ghost; as it was in the beginning, [Page 169] is now, and ever shall be, world without end. Amen. As it was in the beginning, that is, Before all beginning, from all Eternitie, without any beginning: is now, and ever shall be, world without end, that is, Throughout all ages; infi­nite, innumerable, incomprehensi­ble ages; to all Eternitie. But let us leave the little rivers, and make haste to the fountain.

CHAP. II. Cleare testimonies of Divine Scripture concerning Eternitie.

I Will produce onely three wit­nesses, a Prophet, an Apostle, and an Evangelist.

How many and how great are the sighs and grones of poore ab­ject and despised men! we may heare them every day. One or o­ther every where is complaining, Wo is me poore man, I have few or no friends at all; I am disre­spected; [Page 170] I am scorned, and tram­pled under foot almost by all. Have patience a little, O man, suf­fer for a while; the day of com­fort will rise at length, though it seem long first. Remember Gods promise in the Prophesie of Ba­ruch, Cast about thee a double gar­ment Baruch 5. 2. of the righteousnesse which cometh from God, and set a Dia­dem on thy head, of the glory of the Everlasting.

Others there are that accuse Nature, complaining still that she hath given too long a life to ra­vens, and too short a great deal unto man. Heare thus much you that are still complaining of the shortnesse of mans life, This life is short indeed; But when this short and vain life shall end, there re­mains another life which never shall have end. If ye will not be­leeve me, yet beleeve S. Paul, For 2. [...]er. 5. 1. we know, saith S. Paul, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, Eternall in the heavens. [Page 171] What great losse is it then, if this earthly tabernacle of our body be dissolved, when as we have a royall Palace prepared for us, which is not subject to dissolution? To the te­stimonie of the Prophet, and the Apostle, let us adde the testimonie of the Evangelist Saint Matthew, in whose Gospell we may reade these words of our Saviour, If thy Matth. 18. 8. hand or thy foot offend thee, cut them off, and cast them from thee: It is better for thee to enter into life halt, or maimed, rather then having two hands or two feet, to be cast into everlasting fire. And if 9. thine eye offend thee, pluck it out, and cast it from thee: It is better for thee to enter into life with one eye, rather then having two eyes to be cast into hell-fire. Oh fire! Oh hell! Oh Eternitie! Time is no­thing, if it be compared with E­ternitie; shortnesse of life and so losse of time is no losse at all, but great gain, if thereby we gain E­ternitie. Christ hath promised it, and Saint Matthew hath recorded it, and sealed it in these words of [Page 172] our Saviour, Every one that hath Matth. 19. 29. forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, shall receive an hundred fold, and shall inherit everlasting life. Is it not cleare enough that this promise is of blessed Eterni­tie, when we have securitie given us of receiving an hundred-fold re­ward? Again, Christ according to the same Evangelist forewarn­ing of the latter judgement, three times makes mention of Eternitie expresly in these words, everla­sting, Matth. 25. 41. 46. or, eternall fire, everlasting, or, eternall punishment, and life Eternall.

Seeing therefore the holy Fa­thers, the Church, and the sacred Scripture, do so many wayes pro­pound unto us the serious consi­deration of Eternitie; It is our part and dutie, as many of us as look for Eternall life in heaven, it is our part and dutie seriously to meditate thus with our selves eve­ry one: Oh my God! How sel­dome have I heretofore thought [Page 173] upon Eternitie! or if I have thought upon it, in what a cold and negli­gent manner have I done it, not­withstanding every day, yea every houre and minute I draw nearer and nearer unto Eternitie! But for the time to come, by the assistance of thy grace I will minde it more carefully then heretofore I have done; and if at any time through thy bounty riches shall increase, I will not set my heart upon them: though the world should smile up­on me, though I should want no temporall thing that my heart can desire, though I should seem to flow in never so much abundance, yet will I still remember Eternitie. In the midst of my prosperitie these shall be my thoughts, But how long shall this last? will this fair weather never change? Will this comfor­table sunne alwayes shine upon me? Or if I should live in prospe­ritie all the dayes of my life, what shall it profit me after death? Af­ter this sweet but short, pleasing but perilous, unhappy happinesse, there shall shortly follow Eterni­tie, [Page 174] Eternitie. But if the world goes ill with me, if it frown upon me, if I meet with many crosses, trou­bles and affictions, if misfortunes befall me, if they rush upon me like waves one in the neck of an­other, if I be turmoiled and tos­sed up and down, then these shall be my daily thoughts, Well, let the world have its course, I am con­tent to bear it, Gods will be done. Let the sea be troubled, let the waves thereof roare, let the windes of afflictions blow, let the waters of sorrows rush upon me, let the clouds of tentations threaten rain and thunder, let the darknesse of grief and heavinesse compasse me about, yea though the foundation of the world should seem to shake, yet will I not be afraid. These storms will blow over, these windes will be laid, these waves will fall, this tempest cannot last long, and these clouds shall be dispel­led. Whatsoever I suffer here, shall shortly have an end, I shall not suffer Eternally. Come the worst that can come, death will [Page 175] put an end to all my sorrows and miseries. But no storm to that storm of fire and brimstone which the damned shall suffer in Hell, Eternally and without end. All things here shall have an end, but the torments there shall have no end. Whatsoever is not within the circle of Eternitie, is short, swift, and momentanie, it is but a shadow, but a dream, so saith S. Chrysostome. It is but a Modicum or a thing of nothing, a little, a very little, for a little while, yea a very little while. Often doth our Savi­our beat upon this, speaking to his Disciples. All his own sufferings, yea his most bitter death upon the crosse, he calleth but a little: All the sufferings, punishments, and violent deaths of the Apostles, all but a little: And why should not I also think it but a little, what­soever here I suffer, though I should suffer it an hundred yeares together? For yet a little while, Heb. 7▪ 27. and he that shall come, will come, and will not tarrie. I will there­fore suffer patiently whatsoever can [Page 176] happen, and account one thing onely necessarie, and that is, To do nothing against my Conscience, and displeasing unto God. For all is safe and sure with him who is certain and sure of blessed Eter­nitie.

CHAP. III. This life in respect of that which is to come is but as a Drop to the Ocean, a little stone to the sand upon the Sea-shore, a Centre to the Circle, a Modicum, a little, a very little time, a Minute to Eternitie. And such are the suf­ferings of this life in respect of the joyes that shall be hereaf­ter.

MOst true it is, Whatsoever la­bour or sorrow we suffer in this life, it is but a Modicum, or for a little while. It is the saying of S. Augustine, This Modicum or August little while seems long unto us, be­cause [Page 177] it is not yet all past and gone: But when it shall come to an end, then shall we perceive and under­stand what a little while this Mo­dicum was. The wisest of men being to shew the vanitie and short­nesse of this present life, though it should be lengthened to an hun­dred yeares, which few men can reach unto, makes choice of the most minute things in the world, whereby to expresse it, and set it forth by way of resemblance. For thus we reade expresly in Ecclesi­asticus, The number of a mans Ecclus 18. 9. dayes at the most are an hundred yeares. As a drop of water unto 10. the sea, and a gravel-stone in com­parison of the sand, so are a thou­sand yeares to the dayes of Eterni­tie. And why then do ye rejoyce in this, ye long-liv'd men, that you have lived an 100 yeares? All our yeares are, What are they? They are as a drop of water unto the sea, and a gravel-stone in comparison of the sand. And what is a little stone to those exceeding high mountains of sand? And what is a small drop [Page 178] of water to the deep and fathom­lesse Sea? such are fifty, sixty, yea an hundred yeares (Heare this ye old men) they are but a Modicum, a very little while, but a Minute of time, indeed nothing at all to the dayes of Eternitie. And yet foolish and miserable men, we are over­joyed with this little stone, this small drop. Our life is indeed a lit­tle stone, but no jewell, no precious stone; it is made of no better mat­ter then sand. Our life is a drop, but not of sweet and fresh water; it is salt and brackish as the sea-water is. For all his dayes are sorrows, Ecclus 2. 23. and his travell grief; yea his heart taketh no rest in the night. So saith the Preacher. It is the counsell of S. Augustine, Recall to minde, saith August he, the years that are past, from Adam to this present day; runne over all the Scripture: It is but almost yesterday since he fell, and was thrust out of Paradise. For where are those times that are past? Certainly, if thou hadst lived all the time since Adam was thrust out of Paradise, even unto this pre­sent, [Page 179] thou wouldst perceive and confesse that thy life was not long, which is so soon fled away. For what is any mans life? Adde as many yeares as thou wilt, imagine the longest old age: What is it? Is it not as a morning blast? All this is most true. I pray you tell me, where is Adam now? where is Cain? where is long-liv'd Me­thuselah? where is Noah? where is Sem? where is Eber? where is most obedient Abraham? where is Jacob? where is Joseph? They are dead and gone, their time is past; we may say of them, Vixerunt, fue­runt Troes, Once they were, now they are not. Thus our life passeth away; thus the glory of the world passeth away. O morning dew! O meere vanitie! What is it that we so desire here? what so long as to be hoped or wished for here? short it is, a Modicum it is, it is vile and nothing worth, it is but a small point whatsoever thine eye be­holdeth here. It is a true saying of Gregorie the great, The longest Greg. magn. measure of our life is but a point; [Page 180] or it is a short line that begins, con­tinues, and ends in a point. In 1. Cor. 15. 52. a moment, in the twinkling of an eye all things shall have an end: I Psal. 119. 69. have seen an end of all perfection, but thy commandment is exceeding broad, so saith the Psalmist. Why then do we account any time long? For that which is past, now is not; that which is to come, yet is not; and what is the present? The glasse is alwayes running, and the clock never stands still: The houre pas­seth away by flying minutes. What is flown by, is past and gone: what is yet behinde, is still to come: But where is the time which we use to call long? Bernard makes often mention of that most true and ex­cellent saying of S. Hierom (and, Reader, it is worth observing) No [...]ero [...] labour ought to seem long unto us, no time long, in which we are seek­ing after Eternall glory.

And yet, though the life of man be but very short in comparison of Eternitie, there is none of the damned that can justly accuse God for not granting him a longer life. [Page 181] They must condemne themselves for not living better. There is no in­quisition in the grave (saith Solo­mon) Eccli [...] 41. 4. whether thou hast lived ten, or an hundred, or a thousand yeares.

In hell it is no time to complain of shortnes of life. Every m [...]n hath lived long enough, if he hath lived godly enough.

Here, Christian brother, I will deal more boldly and plainly with thee, and lay the matter so open that thou shalt see it clearely pre­sented before thine eyes. Thou sayest that thou dost often think upon heaven, and that thou hast an earnest and longing desire after Eternitie. Sayest thou so? I heare thee, but I do not beleeve thee: neither would I have thee beleeve me if I should say so of my self. For how can it be (O good Chri­stian brother) how can it be that thou or I should think so often and so seriously upon heaven, and have such a longing desire (as we say we have) after Eternitie, and yet be so lukewarm, yea stone-cold in matters of religion; so slow and [Page 182] backward to that which is good, so prone and forward to that which is evil, so ready and willing to all manner of wantonnesse, so querulous and complaining, so slothfull and negligent? Where we should be angry, there are we too patient; and where we should be patient and couragious, there are we too faint-hearted and pusillani­mous. In the fire of every light af­fliction, our patience melts and con­sumes away: nay we are often cast down with a word, we are blown down with the breath of a mans mouth. But never are we more im­patient and desperate, then when our wills are crossed. I might speak here of the hot Apostems of lust wherewith our hearts are often in­flamed, and swoln, and likewise of the devouring Cancer of Envie which often eats into our breasts, and makes our flesh consume away: But I passe them by. Notwith­standing what hath been said, we good and godly men, as we professe our selves, and would have other think us to be, too timourous [Page 183] where we should be bold, and too bold where we should be timou­rous, glory in nothing more then in this, That we have often in our mindes, and hearty desires, the joyes of Eternitie. Beleeve it, it is not credible that the thoughts of hea­ven and Eternitie should be so of­ten in our mindes as we speak of, and yet mean while that we should live no better then we do. Did I say, It is not credible? Nay I say it is impossible. And thus I shall de­clare it.

The Patriarch Jacob served his uncle Laban for his daughter Ra­chel seven yeares, And they seemed Gen. 29. 2 [...]. to him but a few dayes, for the love that he had to her. Hearest thou this whosoever thou art that so complainest? Thou servest no im­postour or deceiver as Laban was, but God thy maker, and him that will surely keep his covenant and promise. Thou servest not for a wife, but for the kingdome of heaven: not for the beauty and sight of a wife, but for the beatificall vision and Eternall sight of God: not for [Page 184] the delight and pleasure of a wife, but for celestiall and Eternall de­lights and pleasures. And yet doth the trouble of one winters day of­tentimes so cast thee down, that suddenly all thy love towards God, and thy desire after heaven begins to wax cold in thee. Assoon as the storm of adversitie begins, thou breakest forth into most bitter complaints, thou callest heaven and earth to witnesse, thou breathest nothing but revenge; yea often­times, I beleeve, thou sparest not God himself, but callest his justice into question. At other times when pleasure with her fawning allure­ments hath once enticed thee, she doth so bewitch thee, and take away thy memorie, that thou quite forgettest to serve God, and so runnest headlong into the Laby­rinth of sinne, which hath a fair entrance, at least seemingly, but leadeth thee the next way to de­struction. Is this the vigilancy which thou so much talkest of? Is this thy heroicall fortitude, and love of God? How wilt thou serve [Page 185] God seven yeares, as Jacob did Laban, when (alas!) thou canst not endure the labour and sorrow of one short day? O Simon, Simon, sleepest thou? Couldest thou not Mark 14. 37 watch one houre with thy Lord and Master? But heare further con­cerning the Patriarch Jacob. He being beguiled by his uncle Laban, who gave him blear-eyed Leah in stead of beautifull Rachel, served him yet seven yeares more for his daughter Rachel, whom he dearly loved: And no doubt but those se­ven yeares also seemed unto him but as a few dayes, for the exceed­ing great love that he had unto her. And it is very likely that often­times when he was weary at his work he had an eye unto Rachels beauty, and said thus with himself, Surely for her beauty she is worthy for whom I should suffer seven yeares hard service; and, if need were, I would not stick to serve yet seven yeares more. Such was the af­fection that he bore unto Rachel, that it made him scarce sensible of any labour.

[Page 186]Hearest thou this, thou which goest for a Souldier of Christ? con­ceivest thou this? understandest thou this? How then canst thou still murmure against God? Thou art bid to serve God for Gods sake, that so thou mayest at length enter into Gods Eternall rest; Thou art exhorted to tolerance and patience here, that so thou mayest be made partaker of immortalitie with the blessed hereafter: And yet sleepest thou O sluggard? Hast thou not an eare to heare? Art thou still com­plaining? Do but reckon up the yeares which thou hast spent in the service of God, and see whe­ther thou hast served God faith­fully and painfully twenty yeares, as Jacob did Laban. I am afraid thou wilt come short in thy rec­koning: Hast thou served God so many moneths? I tell thee, I make a question of it. Number the nights that thou hast spent in watching and praying, recount the dayes which thou hast spent in holy exer­cises, and see if thou canst truely say unto God as Jacob did to Laban, [Page 187] In the day the drought consumed Gen. 31. 40. me, and the frost by night, and my sleep departed from mine eyes. Thus 41. have I been twenty yeares in thy house: I served thee fourteen yeares for thy two daughters, and six yeares for thy cattell. Tell me, Christian man, hast thou served God thus twenty yeares? Thou knowest thy wages, if thou servest God: Not Labans daughters nor flocks of sheep; God himself shall be the reward of thy service: Thou shalt be blessed both in soul and body; It shall be well with thee on every side; Thou shalt enjoy all manner of delights, great delights without either lacking or loathing, and without end. Thou shalt swimme in the bottomlesse Ocean of pleasures: And yet (behold!) thy hands are slack to every good work; Thy feet are slow to go to Church; Thy heart consumes away with envy, flames with anger and revenge, abounds with the vermine of filthy thoughts, and is quite dead through slothfulnesse and impatience. Is this thy serving of [Page 188] God? Is this the way, thinkest thou, to heaven, to immortall life, to E­ternall blessednesse? Surely it is not. Why dost thou not rather as Ja­cob did? when thou art weary with any labour which thou under­goest in the service of God, when the world goes ill with thee, when adversitie presseth thee, prosperitie seduceth thee, and labours burden thee, lift up thine eyes to heaven, behold Rachel, who is promised unto thee, and thus comfort up thy self, Be not troubled, O my soul, Behold thy Rachel, thy Rachel which is in heaven, fair Rachel, comely Rachel, Rachel that is all beautifull, not having any one ble­mish about her! Behold heaven and the house of thy Eternall rest and pleasure! Be content to suffer for a while, a little sorrow, and some pains: For thou shalt short­ly be where thy Rachel is, and there thou shalt be the more joyfull and blessed, by how much the more thou art here sorrowfull and af­flicted: There shall thy rest be the more pleasant and joyfull, by how [Page 189] much the more thy life here is heavy and painfull. Well then, be of good courage, shew Christian for­titude and patience. Eternitie, bles­sed Eternitie, is more worth, infi­nitely more worth then all that we can do or suffer. If thus, O Chri­stian brother, thou wouldest ani­mate and encourage thy self, if with such eyes thou wouldest oftner look up to heaven, if with such affection thou wouldest dayly think upon E­ternitie: Beleeve it, All thy dayes of service here on earth, would seem but few, for the great love which thou wouldest have unto E­ternitie: Thou wouldest count all labour easie, all troubles welcome, all losses gain. This I will say, and therewith I will conclude, The more a man thinks upon the Eter­nitie of the world to come, the more care he will take here, to leade a godly life in this present world.

CHAP. I. Christ inviting.

CHrist the Eternall sonne of the Eternall God came into this world, clad with no other garment then we, that is, stark naked. The garment of immortalitie and inno­cencie we lost by Adams disobedi­ence. And now (alas!) how mise­rably arayed do we come into this world! Christ together with us, yea for us suffers punishment, and yet was not guilty of any sinne. But what means this Crosse upon the shoulders of the Sonne of God? It is a bed on which he s [...]ept in death. G [...]lgotha was his chamber; [Page 196] The thorns, his pillow; And the Crosse, his bed. Which many reli­gious men of former times well considering with themselves, have voluntarily and freely chosen to lie hard, and take little rest, that at the day of resurrection they might rise joyfully to rest Eternall. Some, as we may reade, have made the earth their Mattresse; Sackcloth, their Sheet; and a Stone, their Boulster. And many there are which do so still to this day. But I leave them and return to Christ. He suffered death, even that most bitter and Phil. 2. 8. shamefull death of the crosse: To what end? That he might save us from death Eternall. Die we must all of us; but our death is but short. In a moment, in the twinkling of an eye the soul is snatched from the body, and this is all that which we call Death. But it is not so with them in Hell: Their torments farre exceed all the sorrows and pangs of death, not onely because they are more grievous for their qualitie, but also because they are of longer continuance beyond all [Page 197] comparison: For they are Eternall. So then their torments are, alwayes to be tormented; and their death, to die alwayes. And from this death hath Christ the Sonne of God de­livered us; the Childe that we see described walking amidst the clouds. Under his feet is a bare Sce­leton, or the bare bones of a man, which by all signes we may gather to be our forefather Adams. Heark­en ye children, and ye childrens children hearken unto the words of your forefather Adam thus speak­ing unto you.

CHAP. II. Adam lamenting.

O My children, happie then in­deed, if your forefather had known his own happinesse, but now miserable, and that even in this, because mine. By me were you destroyed before you were be­gotten; by me were you damned before you were brought forth. I [Page 198] fain would be as God, and by that means I am left scarce a man. Be­fore you could perish, you all pe­rished in me. I my self do not know whether you may better call me a Father, or a Tyrant and a murde­rer. I cannot wonder or complain justly that you are so vicious and so sinfull: for you learnt it of me. I am sory that you are so disobedient: but this you learnt also of me. I was first disobedient unto God that made me. The Angels in hea­ven blush and are ashamed to see your gluttonie and intemperance: but this is your fathers fault. Your pride hath made you odious and detestable before God: but this monster first conquered and trium­phed over me, and so pride became more proud then she was before. This is the inheritance you receive from me, nothing else but an heap of miseries. God indeed of his free good-will gave unto me by a sure promise heaven for an inhe­ritance, and intailed it upon you: But I have undone you all, cut off the intail, and prodigally made [Page 199] away all for one bit. I valued my wife and an apple more then you all, more then heaven, more then God. A cursed and unhappy din­ner, for which I deserved to sup in Hell many thousand yeares after. I lived in Paradise, a garden full of all delight and pleasure beyond imagination: God gave me the free use of all things therein; one­ly the fruit of one tree was for­bidden me. I was Lord of all the creatures, I was wise and beauti­full, strong and lusty. I abounded with all manner of delights. The aire was then as temperate as could be desired; the clouds were clad in bright blew; the heaven smiled upon us; the Sunne did shine so pure that nothing could be more. All things seemed to grati­fie us at our new marriage. Our eyes could behold nothing but that which was flourishing and plea­sing to them; Our eares were con­tinually filled with musick, the birds those nimble Choristers of the aire ever warbling out their pleasant ditties. The earth of it [Page 200] self brought forth odoriferous ci­namon and saffron. I was compas­sed about with pleasures on every side. I lived free and remote from all care, sorrow, fear, labour, sicknesse and death. I seemed to be a God upon earth. The Angels in heaven rejoyced to see my hap­pinesse: there was none that did envy me but my self. But because I obeyed not the voice of God, all these evils fell upon me. I was driven out of Paradise, banished from the sight of God, and for shame I hid my face. Labour, sor­row, mourning, fear, teares, cala­mities, a thousand miseries seized upon me, and quite wearied me out; you feel it, as many as are of my familie: and that which seems to be the end of all temporall mi­serie and sorrow, is oftentimes the beginning of Eternall. O my chil­dren learn by your own wofull experience, learn by your own losse and mine, learn I say to be wise at length. I will give you but one lesson, and it is but in three words, which you shall do well to learn [Page 201] by heart, and that is, To hate sinne▪ Behold! Do you not see a grie­vous flame breaking out hard by me? It hath burnt ever since sinne first entred into the world, and shall never be put out. All other punishments are but light, and shall shortly have an end: But the damned shall be tormented in this flame for ever and ever. Now, if we will, we may escape it. Heaven is set open to all; but there is no coming to it but by the way of re­pentance, and the gate of the crosse▪ He that walketh in this way, and entreth in at this gate, may be cer­tain of his salvation, and eternall joy in the kingdome of heaven, where he shall have an everlasting habitation. This is the counsell of Adam to his children, I say it is Adams counsell,

CHAP. III. The Raven croking.

NEare unto the Sceleton of the Protoplast, or the bare bones of the first man that God made, is the Ravens place in the picture, which makes very much for the representation of Eternitie to the life. It is a well known saying of Saint Augustine, Cras, cras, that [...]g [...]st is, To morrow, to morrow, is the voice of the Raven: Mourn there­fore like a Dove, and beat thy breast. The chiefest cause, that I conceive, why most men lose their part and portion of blessed Eterni­tie, is because they seek it not To day, but deferre the seeking of it till To morrow. For what is more frequent or ordinarie, then putting off repentance till To morrow, To morrow, which God doth know, we are uncertain whether we shall live to see or no: but that we may not seem to put it off without some fair pretence, we make many fair promises unto God.

But the day of promise is so long a coming, that the day of death of­ten prevents it, and we are sudden­ly snatcht away, and swallowed up of Eternitie, and so plunged into the gulf, miserable men that we are, into the gulf of everlasting horrour and despair. This is it that undoes many, saith Saint Augu­stine, whilest they cry, Cras, Cras, To morrow, To morrow, the gate is suddenly shut against them: There­fore the sonne of Sirach often calls upon us to this purpose, Make Ecclu [...] 5. [...]. no tarrying to turn unto the Lord, and put not off from day to day: For suddenly shall the wrath of God come forth, and in thy securi­tie thou shalt be destroyed, and [Page 204] perish in the day of vengeance. It was truely said of Seneca that Ro­mane Philosopher, A great part of Seneca our life we spend in doing ill; the greatest part, in doing nothing; but all in doing another thing rather then what we should. Not unlike to Archimedes, who, when Syra­cuse was taken, was sitting secure at home, and drawing circles with his compasse, in the dust. For do we not see most men, when the Eternall salvation of their souls is in question, handling their dust, and stretching themselves to their furthest compasse, set upon the tenter-hooks as it were, and di­stracted with law suits, money matters, worldly businesse, and la­bours that shall nothing profit them at the last? Eternitie is a thing they never once think of, or else very seldome, and then but slightly for a snatch and away, as dogs are said to lap at Nilus. Mar­tha, Luke 10. 41 Martha, thou art carefull and troubled about many things: but one thing is needfull, and that is, Beatitude, or blessednesse, not [Page 205] that on earth which such as it is, is yet but short; but that in heaven, which is Eternall.

Before we take any businesse in hand, we commonly examine it at this well known rule, saying, Is it worth my pains? Shall I get my bread by it? Should not a Christian man rather in the begin­ning of every work, sit down and say with himself, Shall I gain hea­ven by it? Will it any thing fur­ther me in the way to blessed Eter­nitie? We do not love to trouble our heads with such Quaere's as these, we put off the hearing of them till another time: we do ad­journ it from one time to another, and another, and still another. And at the last day of Term, we will grant a hearing. Foolish men! when at last we are not able to la­bour, then we first begin to think of labour. When we must needs depart out of this world, then we begin to think upon another world. When we can live no longer here, then we begin to think of the life to come hereafter. When the [Page 206] houre-glasse of our short time is runne out, then we begin to think of Eternitie. When there is no time left for repentance, then pre­sently we will repent. When the gate is shut, then we knock. But this is the fault of all sinners in ge­nerall, still to deferre their Repen­tance from day to day. Every sinner is ready to say, (saith Saint Augustine) I cannot now, I will an­other August time. Alas! Alas! If another time, why not now?

Dionysius King of Sicilie disro­bing Dionys. Apollo of his cloth of gold, said thus, Nec aestati nec hyemi vestis haec convenit, It is a weare neither fit for winter nor Sum­mer. In Summer it is too heavy, and in Winter it is too cold. So do many (saith Saint Ambrose) play with God, and deceive their own souls. They say, Let a young man live according to the fashion of the world; Let him drink and dance; let him go to the Horse­race, and to the Wrestlers; let him go a coursing in the fields with his companions. It is for old men [Page 207] to stay at home, and not to stirre abroad, unlesse it be to Church. This is too melancholick a life for a young man. But when they grow old, what do they then? Then are they old and sickly, weak and feeble; you must not look for these things of them at that age; their strength will not permit; it is not with them as formerly it hath been; you must give them leave to take their ease; let them have a care of their health: This is all they have to do. Thus we let the Summer and Winter of our age passe away, and never once think of the Eternall Spring. But let us remember our selves, and as we Gal. 6. 1▪ have opportunitie let us do good. But let not our song be any more, with the black Raven, Cras, Cras, Tomorrow, Tomorrow, and so let Today, and Tomorrow, and the next, and so our whole life passe away, and Eternitie overtake us before we are aware. Tomorrow is not, Today onely is ours. So saith Saint James, Go to now, ye that James 4. 13. say, Today, or tomorrow we will [Page 208] go into such a citie, and continue there a yeare, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is our life? It is even a vapour that appeareth for a little time, and then vanisheth away. It was a very good answer that Messodamus gave one, inviting him to a feast the next day, (as it is re­ported by Guido Bituricensis) My Messo­damus. friend, saith he, why dost thou in­vite me against Tomorrow? I durst not for these many yeares, secure my self that I should live one day; for I have expected death every houre. No man is sufficiently armed against death, unlesse he be alwayes prepared to entertain it. What is it else but rashnesse and folly, folly and madnesse, and indeed meere contempt of Eternitie, for a man to lie down in ease upon a feather­bed, to sleep secure snorting and snoring, and to lodge an enemy, a deadly enemy, all the while, sinne in his very bosome? Sudden deaths are very common and ordinary amongst us. How many have we [Page 209] heard of, that went to bed well over night for ought any man could tell, and were found dead in the morning! I will not say carried away out of their beds, and cast into Hell-fire; whether it be so or no God knows. Have we not seen and known some that have been suddenly struck, fallen sick and died in the space of an houre? Within an houre? yea lesse then an houre, sound and sick, quick and dead. And yet do we (rash and foolish men!) procrastinate it from day to day (that is nothing) from yeare to yeare do we deferre our Repentance, and the amendment of our lives, and death mean time unexpected seiseth upon us, and delivers us up unto Eternitie. Saint Augustine, correcting in him­self such lingring and dangerous delay, such lentitude and back­wardnesse of minde and will to repent, said thus, I felt and found August how I was held intangled, and I [...]ttered such lamentable complaints as these, Quamdiu, quamdiu Cras [...] Cras, quare non hac hora finis [Page 210] turpitudinis meae? How long shall I deferre, and still cry Tomor­row, Tomorrow? Why do I not now begin, even this very pre­sent houre? why do I not break off my sinfull course, and begin to live better? Thus I spake and fell a weeping for very contrition of heart.

Antonie the Great (as Sain: Hierom witnesseth) when he used exhortations to the people to stirre them up to godlinesse and vertue, was wont to wish them alwayes to keep in minde, and often meditate upon that saying of the Apostle, Sol non occidat super iracundia [...] vestram, Let not the Sunne go down upon your wrath. And this prohi­bition he did not restrain to wrath onely, but made it generall, Let not the Sunne go down upon your wrath, hatred, malice, envie, lust or any other sinne, lest it de­part from you as a witnesse again you.

John Patriarch of Alexandri had a certain controversie with on Nicetas a chief man of that city [Page 211] The matter was to be tryed at law. John was for the poore, Nicetas for his money. But for peace sake there was a private meeting and hearing appointed, to see if they could come to some composition and agreement. They met, they fell to words, they were hot at it, a great deal of choler and stomack was shown on both parts, nei­ther would yeeld a jot, neither would depart an inch from his right. A great conflict there was between them, many houres spent to little purpose: they were fur­ther off from agreement at length then before: for neither would yeeld to conditions propounded by ei­ther: well; it grew late, they de­parted more offended and displea­sed one with another then before, and so left the suit pendent. Ni­cetas thought it a hard case to part with his money, and the Patriarch seemed to be in the right, and to stand out in the cause of God and the poore. But yet when Nicetas was gone, the good Bishop weigh­ed the matter better with himself, [Page 212] and condemned himself for his pertinacie, and though he was in a good cause and knew it also, yet said, Can I think that God will be well pleased with this impla­cable wrath, and wilfull stubborn­nes [...]e? The night draws on: And shall I suffer the sunne to go down upon my wrath? That is impious, and not according to the counsell of the Apostle. So the good Pre­late could not be at rest till he had sent unto Nicetas: For he out of hand sent messengers of good esteem, and gave them this charge, that they should say no more to him but onely this, Domine, Sol ad occas [...]m est, that is, Sir, The sunne is going down. Upon the hearing of which message there was such a sudden alteration wrought in Nicetas, that his high stomac [...] came down presently, he began to melt, his eyes did stand fu [...] swoln with tears, and he ha [...] much ado to keep them in. Ou [...] of doores he ran presently after the messengers (for he made haste to speak with the Patriarch) an [...] [Page 213] coming to him in humble manner saluted him thus, Holy Father, I will be ruled by you in this or in any other matter. Whereupon the Patriarch made him very wel­come: So they embraced each other very lovingly and became good friends. Great surely was the ver­tue, and speedie was the operation of these few words, The sunne is going down: For presently upon the hearing thereof a peace was con­cluded betwixt them, which was sought for before with multi­tude of words, but could not be effected. So do thou, whosoever thou art that knowest thy self guilty of any grievous sinne, if not before, towards the evening at least call to minde those operative words, The Sunne is going down. For what knowest thou whether thou shalt rise again with the Sunne or no? And if thou diest in the night without Repentance, it is a question in which Eternitie thou shalt have thy part, whether of the blessed, or of the cursed. Where­fore do what thou hast to do quick­ly, [Page 214] The Sunne is going down. But have a care it go not down upon thy lust or luxurie, envie or blas­phemie, detraction or theft, or upon any other grievous sinne un­repented of. Good God! what a thing is this? If there be but a stain in a garment, a spot in the face, a blot in a cap, we present­ly use some means to take it out, or wash it off. Are these such eye­sores to us, and yet are we so blinde within, that we cannot see our manifold corruptions and pol­lutions? or do we see and suffer them? can we suffer them and not be troubled at them? are we trou­bled, and yet seek no means to ex­piate and purge them out? When we are polluted at any time with the stain of sinne, we should la­bour presently to take it out: The sooner it is done, the better and the easier it is. Therefore saith Saint Ambrose, We ought to be carefull Ambros to repent: but that is not all; Our repentance must be also speedy, for fear lest the heavenly husband­man in the Gospell, that planted a [Page 215] figge-tree in his vineyard, come and seek for fruit, and finding none say unto the dresser of his vineyard, Cut it down. If the sentence be once past, there is no avoiding the fatall blow: Down it must. If therefore we finde our selves once wounded with sinne, let us look for help in time. The brute beasts which have no understanding will teach us so much providence. The Harts of Candie or Creet, assoon as they are struck, runne presently to their Dictamnum or Dittanie; The swallows, to cure the blind­nesse of their young ones eyes, flie to fetch their Chelidonium or Ce­landine; The Dog, when he is sick, makes haste to his Grasse to give him a vomit; The Toad fight­ing with the Spider, assoon as she feels her self begin to swell, crawls to her Plantain, and so is recovered. These by a naturall instinct know their own proper medicines, and upon all occasions presently make recourse unto them. But we poore miserable men, more unreasonable and with­out [Page 216] understanding then the beasts, are wounded every day, and that many times deadly, and yet not­withstanding we seek for no me­dicine to cure our spirituall disea­ses. We use the same diet we were wont to do, we talk as freely and merrily as ever we did, we go to bed at our accustomed houre, and sleep according to our old com­passe. But Repentance is the Phy­sick that goes against our sto­macks, Contrition cuts us to the heart, Confession seems bitter in our mouthes: we choose rather to continue sick, then so be cured. This is our miserable condition: so foolish are we, and void of un­derstanding, either not knowing, or at least not embracing that which would make for our Eter­nall good.

If we would give eare unto the counsell of the heavenly Angels, which seem in the Picture accord­ing to their description, to give di­rection unto us, and are indeed ap­pointed by God as ministring spi­rits for our good: if we would, [Page 217] I say, give eare unto their counsell, then certainly we would neither suffer our eyes to sleep nor our eye­lids to slumber, neither the temples of our heads to take any rest, un­till our peace and reconciliation were made with God. They put us still in minde that our day is almost spent, that the night draws on, that our glasse is neare running out, that death is at hand, and af­ter death cometh judgement: But we securely walk on in our old way; Let the day spend, let the night draw on, let the glasse runne out; Come death, follow judge­ment, We are not troubled at it, we care not, we regard not, no warning of the Angels will serve our turn.

Unhappy man whosoever thou art!

Canst thou go to bed, with a Conscience thus laden with sinne? Canst thou take any rest when thou [Page 218] liest in danger of Eternall death? Canst thou lodge in the same bed with the brother of Death, and en­tertain sleep into thy bosome? I can, I tell thee, that I can, and finde no harm at all by it. Be not too confident: That may happen in the space of one houre, which hath not happened in a thousand. Thou art not past danger: For consider with thy self how long thou hast to live: There is no great distance betwixt thy soul and death, hell and Eternitie. It is gone in a breath. Thou mayst most truely say every houre, I am within one degree of death, within one foot, yea within one inch. Death need not spend all his quiver upon thee: One Arrow, the head of one Ar­row shall wound thee to the heart, and make such a large orifice that bloud and spirits and life and all shall suddenly run out together. Either thou livest in a malignant and corrupt aire, or else thou art troubled with distillations falling down from thy head upon the lungs, or else there is some ob­struction [Page 219] in the veins or in the li­ver, or else the vitall spirits are suf­focated, or else the pulsation of the Arteries is intercepted, or else the Animall spirits runne back to their head, and there are either frozen to death, or else drowned: One way or other thou postest to the end of thy short race; and present­ly thou art but a dead man, carried away to Eternitie in the turning of an hand, before thou couldst ima­gine, or think upon it. There are a thousand wayes to bring a man to his end; I do not speak of lingring deaths before which there goes some warning, but of sudden deaths that summon us, arrest us, and carry us away all in a mo­ment. He dies suddenly that dies unpreparedly. Death is not sudden if it be foreseen and alwayes ex­pected. That's sudden death which was unpremeditate: and unpreme­ditate death is the worst of all deaths: And from such sudden death good Lord deliver us. It is good counsell for every one, let him be of what age he will, for no age [Page 220] is priviledged more then another; death hath a generall commission which extends to all places, persons, ages, there is none exempt: It is good counsell then I say for every one at all times, and in all places, and in all companies to expect death, and to think every day, yea every houre to be his last: Then let him die, when please God, he shall not die suddenly. How ma­ny men have we heard of, whose light hath suddenly been put out, and life taken away either by a fall, or the halter, or poyson, or sword, or fire, or water, or Lions pawes, or Bores tusks, or Horse heels, and a thousand more wayes then these! As many senses as we have (That number is nothing) As many parts and members as we have (And yet that is nothing) As many pores as there be in all the parts of our body put together, So many windows are there for death to creep in at, to steal upon us, and suddenly cut our throats. Thou wast born (saith Saint Au­gustine) August That is sure: For thou [Page 221] shalt surely die. And in this that thy death is certain, the day also of thy death is uncertain. None of us knows how neare he draws un­to his end. I know not, saith Job, Job 32. how long I shall live, and how soon my Maker may take me away, or (as our translation hath it) I know not to give slattering titles: in so doing my Maker would soon take me away. In the midst of our life we are neare unto death: For we alwayes carry it in our bo­some: And who can tell whether he shall live till the Evening or no? This murderer and man-stea­ler (for so I call Death) hath a thousand wayes to hurt us, as by thunder and lightning, storms and tempest, fire and water, &c. In­struments of mischief he hath of all sorts; as Gunnes, Bowes, Ar­rows, Slings, Spears, Darts, Swords, and what not? We need not be beholding to former ages for ex­amples of sudden deaths: Alack! we have too many in our own dayes. Have not we our selves known many that laying them­selves [Page 222] down to sleep, have fallen into such a dead sleep, that they are not to be awaked again till they shall heare the sound of the trumpet at the last day? Death doth not alwayes send his Heralds and Summoners before to tell us of his coming; but often steals upon us unexpected, and as he findes us so he takes us, whether Matth. [...]5. 13. prepared or unprepared. Watch therefore: For ye know neither the day nor the houre. There is a kinde of Repentance indeed in Hell; but neither is it true, nei­ther will it profit any thing at all: For it is joyned with everlasting and tormenting horrour and de­spaire. Now, now is the acceptable Hebr. [...]. 13. time of Repentance, Now whilest it is called to day. Bring forth Matth. [...]. 8. therefore fruits meet for Repen­tance. The Night cometh when John [...]. 4. no man can work. Work therefore while it is day. The Day, saith Origen, is the time of this life: [...]rigen which may seem long unto us, but indeed is very short if it be com­pared with Eternitie. And after [Page 223] this short day of this present life, there follows the day of Eternitie, which is infinite long, and hath no night to come after it. O man, whosoever thou art, think upon these things: but thou especially whosoever findest thy self guilty of any grievous sinne. Repent and amend, Remember Eternitie, and think upon the day of Death. It is uncertain in what place Death will expect thee: Do thou there­fore expect Death in every place. As the Lord shall finde thee, when he calls for thee, so shall he also passe sentence upon thee.

CHAP. I. Eternitie doth not onely cut off all comfort and ease, but even all hope also.

IN this life we have Hope for our comforter in all calamities and distresses, which hath a soveraigne vertue to mitigate and asswage all pains and sorrows. And God of his great mercy for the most part in all adversities still leaveth a man some Hope of help and succour. [Page 233] The sick man as long as he lives, [...]e still lives in Hope: as long as here is life, there is Hope. But af­ter this life ended there remaineth [...]o the damned no more any Hope of comfort. Hope the last com­forter of all taketh her flight, and Eternall desperation seizeth upon them. The Prophet Daniel speak­eth of an Angel coming down from heaven, and saying, Hew the tree Dan. 4▪ 23. down and destroy it, Cut off her [...]oughs, shake off her leaves, and scatter her fruit abroad, yet leave the stump of the roots thereof in the earth. Upon which words saith S. Ambrose, The leaves and the fruit are shaken off, but the root is preserved; that is, Delights here are taken from us, and punish­ments are inflicted upon us, but yet Hope is not taken away from us. Behold! The root is preserved, Hope is left behinde. In Hell it hath no rooting. Behold the day cometh, crieth the Prophet Ma­lachie, Mat▪ 4. 1. that shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. [Page 234] And Job lamenting, cryeth out, I Job 19. 10. am gone, and my Hope hath he removed like a tree. The Hope, or, The expectation of the wicked shall Prov. 10. 28. perish: So saith Solomon. There­fore whilest there is time and place for Hope, let us have Hope; but let us Hope for such things as we ought. All humane things are vain and uncertain; The Hea­then Poet tells us so much in these verses,

We must not therefore place our Hope, trust, and confidence in such things. S. Bernard sheweth us a [...]e [...] ­ [...]ard. better way in these words, Faith saith, God hath prepared for the faithfull, great and unconceiveable good things: And Hope saith, He hath reserved them and laid them up for me: And Charitie saith in the third place, I make, haste, and [Page 235] think it long till I come to them. True Hope, as Saint Gregorie af­ [...]meth, Greg. raiseth up the minde to the [...]ought of Eternitie, and taketh [...]ay the sense of all outward cros­ [...]s and troubles True Hope makes [...]to understand that all worldly [...]ings are vain, but a Modicum, [...]t for a moment: But oh that mo­ [...]ent on which all Eternitie doth [...]epend! The day of death, and the [...]ure of the extreme and last ago­ [...]ie is properly that moment, and [...]t precious jewell, for buying whereof the wise merchant selleth [...]l that he hath. But few know [...]e worth of this jewell. About Eternall salvation, saith S. Hierom, Hierom every man is negligent. But what is the reason that men are so ne­gligent in a thing of such great mo­ment? Poore men! we are trou­bled with weak and ill eyes. We [...]e well enough neare at hand, but [...]e can scarce perceive any thing [...]farre off. I do not speak of such as [...]e come to mans estate, or such as [...]re grown old. Boyes and girles when they are new taken from [Page 236] their cradle, before they have all their teeth come forth, learn the first elements of vices, they smutch their fingers presently with the soil of covetousnesse; and after a while they have an unsatiable desire af­ter getting riches, they learn to make good markets for themselves; if they meet with a good penie­worth, they presently lay hold up­on it; their hand is presently in the purse, either laying out for gain, or receiving in gain; they know how to make the best use and advantage of their money; they get an insight into the myste­ries of divers trades, they will be talking of merchandise, they will learn good judgement of wines, they will tell you what fashion and cut is in use beyond seas: Juvenal the Poet in his Satyres gave these a lash long ago,

[Page 237]Hence cometh our grosse igno­ [...]nce, and forgetfulnesse of things Eternall. Young and old, all do [...]ervalue their money: but as for heaven and Eternitie, they know [...]ot, neither will they understand [...]he true worth of them. But let [...]s proceed.

CHAP. II. Eternitie is a Sea, and a three­headed Hydra: but it is also a Fountain of all joy.

I Would fain ask thee, O Chri­stian man whosoever thou art that hearest Sermons often, but seldome, it may be, with attention and devotion; thee especially fain would I ask one question. Sup­pose thou shouldest take in hand to lade out all the water in the sea, into a small river neare adjoyning, which runneth back again into the sea continually, as fast as it is cast out. Suppose thou shouldest use no other l [...]dle but a very smal spoon to [Page 238] cast it out withall. Now tell me, How long dost thou think thou shouldest be in draining of the sea? Or again, Suppose thou shouldest draw it out with a bucket as big as an hogshead, and as fast as thou drawest, poure it out into another chanell: Answer me, In how ma­ny yeares dost thou think thou shouldest be able to draw the sea drie? To sit scorching and frying in the flames of Hell-fire so many yeares, I know thou wilt say, were a grievous and wicked torment. And yet the damned would think it well with them, if it were so: they would like the condition well, and not think the time long, so that they had any assurance, that at length their torments should have an end, and not extend to all Eter­nitie.

We reade in Heathenish Au­thours of old time, a thing more strange then tiue, of a certain Hy­dra, or Snake, (which as they feign­ed) had three heads, and assoon as one was cut off, had two shoot up in the place thereof. But if this [Page 239] Hydra be any where to be found, [...]t is in Hell; where there is a [...]hree fold Eternitie, which like the Hydra stretcheth out her long neck with three heads, that is, The pain [...]f losse, the pain of sense, and the worm of conscience that never di­eth. What miserable and impro­vident men are we, that having but [...] short journey to go, but full of dangers all the way, go on not­withstanding so merrily and sport­ingly, as if we were walking all the while through a Paradise, or a most pleasant garden, free from all fear of enemies, and in the end of our walk presently to be received and admitted as citizens into our hea­venly Countrey, a place of all se­curitie! For can we be ignorant? if we be, it is our own fault. But we cannot be ignorant that at length we shall come to the two gates of Eternitie, the one of the blessed, the other of the damned: And en­ter we must at one of them; that is certain: at which God knows; it is according as we shall behave and carry our selves by the way.

[Page 240] Laurentius Justinianus won­dring Laur. Justin. at the merry madnesse of such travellers, breaks forth into this exclamation, Oh the lamenta­ble condition of mortall men, which go on exulting all the way, whilest they are but exiles, or ba­nished men from their own coun­trey! Let us not settle our mindes upon any vain joyes, and fond toyes by the way, whilest we are travelling towards our countrey; but let us so runne our race, that at the end thereof we may obtain ad­mittance in at the gate which is the entrance to Eternall blessed­nesse. God hath indeed created us rather unto joyes and pleasures then unto labours and sorrows, but we are much mistaken both of the time and place: It is not here, it shall be hereafter. Joyes are prepared in heaven; but none but the good and faithfull servants shall enter into them. And by what means may a man obtain en­trance? Knowest thou not what Christ said? The kingdome of hea­ven Matth. 11. 12. suffereth violence: and the vi­olent [Page 241] take it by sorce. Think now [...]hus with thy self, Am I this vio­ [...]ent man? Is this the violence here [...]poken of, To eat, to drink, to rise [...]p to play, to lie down to take my ease? It is not, certainly. Fight we must; but it must be the good [...]ight, like Christian Champions; Run we must, but so that we may obtain; Strive we must, but to en­ter in at the strait gate: Labour we must, and offer violence to the kingdome of heaven; but it must be in due time and place, Now whilest we have time; here, whilest we are on the way, whilest we have life and strength, that when we come to the point of death, and so passe the Horizon of this world, and depart into another, never to return back again; when we shall be translated from time to Eternity; then at the last we may have joy for our life past, and hope for that which is to come. Let us labour therefore, let us labour, I say, and offer violence to our selves, fight­ing against our own froward wils and affections: so shall we ob­tain [Page 242] by the mercy of God ever­lasting rest for short labour, and Eternall glorie for a few dayes travell.

True and solid joy is not here to be found in vain delights and plea­sures, but in heaven where there is joy and pleasure for evermore. God prepared a gourd, and made Jonah 4. 5. it come over Jonah, that it might be a shadow over his head, to de­liver him from his grief. So Jonah was exceeding glad of the gourd. And what is all the pleasure, or rather vanitie of this present world? Is it not like Jonahs gourd flou­rishing for a time, and yeelding a comfortable shadow? Rich men have their gourd also, that is, their riches, under the shadow whereof they rejoyce with exceeding great joy. Drunkards and gluttons have their gourds also, that is, great tables and delicious fare, under the shadow whereof they are merry and joyfull. Voluptuous men also have their gourds too, that is, their unlawfull pleasures, under the shadow whereof they lie down [Page 243] and sport themselves. But (Al [...]s!) sorrow follows after such joy, and suddenly overtakes it; Their mirth [...]s soon turned into mourning; And their delights and pleasures end [...]n gall and bitternesse. For what became of Jonahs gourd? God Jonah 4. 7. prepared a worm when the mor­ning rose the next day, and it [...]mote the gourd that it withered. Now tell me Jonah, where is thy gourd? What is become of it? Where is now thy exceeding great joy? They are both gone to­gether: Thy gourd is withered, and thy joy is ended. Such are our vain delights and pleasures, such is our joy, rather shadows of things then any thing indeed, they passe away suddenly, and become like Jonahs gourd that soon withered. The joy of this world is but for a moment, but the joy of the life to come is for all Eter­nitie.

CHAP. III. Here is declared by a most memo­rable example, How sweet and precious the taste of Eternitie is.

THis knew Theodorus very well, one born of Christian Parents, and as it seems he learned it be­times, when for yeares he was but a youth, but an old man for judge­ment and discretion. For on a great Festivall day kept throughout all Egypt, there being a great feast at his fathers house, and many invi­ted thereunto, when some were eating and drinking, others laugh­ing and playing, and others sport­ing and dancing, he amidst all these [...]ollities retired himself to his inward closet, finding himself wounded to the heart, but with a chast arrow. For thus he began to expostulate with himself, Unhap­py Theodore! What would it pro­fit thee, if thou shouldst gain the whole world? Many things thou hast indeed; but canst thou tell [Page 245] how long thou shalt enjoy them? Thou livest in abundance now, thou maist feast it and make merry, thou maist laugh and be fat, thou maist rejoyce and skip for joy: But art thou sure how long this [...]all last? I should like it well, if [...] would last alwayes. But what shall I do? Shall I for the enjoying of these short and transitorie plea­sures and delights, deprive my self of those joyes which are Eternall? Tell me Theodore, is this accord­ing to Christian Religion, to frame unto our selves an heaven here on earth, and think to passe from de­lights to delights, from Temporall to Eternall? Either I am much de­ceived, or else Christ shewed unto us another way unto the kingdome of heaven, and that is through ma­ny tribulations. Therefore have no more to do with worldly vani­ties, but preferre Eternall joyes before Temporall. Thus he said, and fell a weeping: So then he re­tired himself into a withdrawing room, and there prostrating him­self upon the earth, he prayed after [Page 246] this manner, Eternall God, my heart is naked and open before thee: I send up my sighs as hum­ble Oratours and Petitioners unto thee; I know not what to ask, nor how. Onely this one thing I beg at thy hands, that thou wilt not suffer me to die an Eternall death. Lord thou knowest that I love thee, and that I desire to be with thee, that I may sing Eternall praises unto thee. Lord have mer­cie upon me. Whilest he was thus praying, in comes his mother on a sudden, and presently perceiveth by the rednesse and moistnesse of his eyes that he had been a weep­ing, and thereupon she saith, My Sonne what is the matter with thee? Why weepest thou? Why mournest thou? Why keepest thou out of sight to day? Why dost thou not come to the table? The rest are all there: Thy companie is de­sired: Come away. But Theodore answered and said, I pray you good mother have me excused: I finde my self somewhat ill at stomack, I pray you do not urge me to eat [Page 247] or drink against my stomack. So with a fair and colourable pre­tence he sent away his mother. Then being alone he conferred with God & himself about Eternity, and strictly examined all the course of his life, saying unto himself, What am I? or, What have I been? How hath it been with me heretofore? or, How shall it be with me here after, if I lose my part and fellowship in the kingdome of heaven, and bles­sed Eternitie? There are divers wayes to heaven: Some go one way, some another: It is no matter which way we go, so we come thi­ther. But because all wayes are not alike, neither are all natures alike, every man ought to choose that way which is most convenient. There is a short way and a long, a safe way and a dangerous: If then I be afraid to go a long and dangerous way, there is a shorter and a safer, which if I shall choose, without all doubt I shall have the Angels for my companions and comforters, and they will rejoyce with me. But my friends will [Page 248] grieve at it: at the first, it may be; but after a while they will also re­joyce. Well Theodore, deferre a while, but not too long, and do not yeeld too much. I hope I shall one day grow a strong man, and then I shall be better able to deal with mine enemies; for I shall finde those that are strong: But what if they be easie, flattering, fawning, and such as will even weep for me? The truth is, I am most afraid of such. But pluck up a good heart man, and though by nature thou art flexible, and ea­sily moved, yet pray unto Christ, and he will make thee strong and immoveable. But what if thy mo­ther falls a weeping, beseecheth thee with her teares trickling down her cheeks? What if she hangs about thy neck, and desires thee to spare thy self? What if she shews thee her breasts which gave thee suck? Will not all these move thee? Here remember what Saint Hierom saith, Notwith­standing Hierom all these importunities, run with speed unto the Standard [Page 249] of Christs Crosse: It is a vertue and praise-worthy to be cruell in such a case as this. It is the portion and inheritance of thy mother the Church to stand under the Crosse of Christ: So did Mary the mother of Christ: and so must thou, if thou wilt have God thy Father in heaven, and the Church thy mother on earth: And so thou wilt do, if thou beest a true Sonne and no bastard. But must I do it now in my youth, in the very flower of mine age? That's hard. So it is indeed to flesh and bloud. But experience teacheth it, that God is not well pleased with late service: for late services are seldome good. Therefore they do well that begin to serve God betimes, that seek him early, and that remember him in the dares of their youth, and learn to submit their tender necks unto the yoke of Christ. But I have been brought up tenderly, I have been fed with d [...]n­ties: and shall I now enter upon a strict and rigid course of life, and bid adieu to all my pleasures? Shall I be able to endure it? I hope I [Page 250] shall. But, How long? For a yeare or two? That's not enough: I must go further, and continue to the end, even as long as I live. There­fore weigh and consider the matter well with thy self, before thou re­solvest; and either never begin, or else continue to the end. I will by Gods assistance; for I hope he will not leave me alone to strive with these difficulties, which of my self I shall not be able to overcome. But it is a hard matter to strive a­gainst custome. I have hitherto li­ved like a Noble man and a Free­man: and shall I now live like a poore man, and a slave? or, if I do, How long shall I live so? If I put on the poore mans person, and act in the Theatre of this world, when shall I put it oft? At the end of the last Act. And how farre is it thither? As long as it is to the last breath. Thy part is not ended, till thou art to depart out of this life. If thou once comest forth in the poore mans dresse, there is no putting it off again: Thou must not once think of thy silks, fattens, [Page 251] and velvets; Purple and fine linen thou must not weare, untill thou beest clothed with the robe of im­mortalitie and glory. Theodore, what thinkest thou? shalt thou be able to hold out to the last Act? I will strive what I can, and com­fort my self by the example of other good Actours that have gone before me. And whom should I choose rather to follow and imi­tate, then Christ the Sonne of God, who voluntarily became poore, and made himself of no re­putation, humbling himself above measure, to do and suffer like a servant, being Lord of all? And shall not I do and suffer any thing after his example? Shall not I take up the Crosse and follow him? Am I better then he? Why should I be afraid to follow, when I have such a Leader? For who is it? Who bids me follow him? It is the voice of man, that I heare; but it is the will of God, whom I ought to obey, because he commands. But this is too high a point of Philosophie, for a man [Page 252] to forsake his riches, and to em­brace povertie. And, what wilt thou do Theodore? Resolve with thy self what to do.

Why do I thus long doubt and dispute within my self? Why do I wave [...] thus between hope and feare? Have I not the example of my Lord before mine eyes? Did not he suffer many things not to be uttered? Was not he nailed to the Crosse and despitefully used? He forsook his heavenly trea­sures, and came poore into this world. His birth and death showes it. At his birth he wanted a cradle: in his life he had not where to hide his head: and at his death he had not wherewithall to cover his body. Naked came he into this world, and naked he went out. How was it with him in life? He was fain to slee from one place to another. He was often wea­ried with travell, scorched with heat, and drie for thirst. He was as indefatigable in doing, as he was patient in suffering; and both in an high degree. Was ever any [Page 253] one so well bent to poverty, so patient in labours, and so gentle & milde when he was reproached? And should I be ashamed of such a Leader? Should I blush to be called one of his followers? Shall not I be content to be such as my Lord and Saviour will have me to be? I am ready for love of him to suffer hunger, thirst, cold, naked­nesse, povertie, and such like. I am willing for his sake to be bound, burnt, and cut in pie­ces. These sufferings are but short, they cannot continue long. But the joyes or torments of Eterni­tie are long indeed: for they shall never have end. Therefore farewell all the world, and the things that are in it, I care not for you, I regard you not; Farewell, I say. But welcome Eternitie when­soever thou comest; Thou art the onely thing that I seek after, my soul longeth after thee, there is no­thing that I desire in comparison of thee.

With the heat of such cogitati­ons his soul was so set on fire, [Page 254] that it was inflamed with the love of Eternitie, which the blessed shall enjoy in heaven. Therefore he resolved to take leave of his parents, to forsake his riches, and bid adieu to his delights for ever. He did not resolve hastily, but continued in his resolution con­stantly. He was not soon hot, and soon cold: He was not altered all on the sudden: He did not passe from one extreme to another: He did not strive for the highest pitch at the first, but rose up by degrees, and became one of Pachomius his Scholars. You have heard the Prologue; But there follows no Tragedie after it: For, contrarie to the law of a Tragedie, we have a sorrowfull beginning, but a joyfull ending. He came forth with a Lachrymae, but went off with a Plaudite: At his Intrat there was weeping for grief, but at his Exit there was clapping of hands for joy. Thus you have heard the life and death of Theodorus, whose soul fed as it were upon thoughts of Eternitie, and was delighted [Page 255] therewith as with marrow and fat­nesse. He was not of the worlds minde, which counteth Eternitie but a fable; but refused not him­self to become a fable and a by­word in the world, being perswa­ded fully of a blessed Eternitie, and earnestly desiring and thirsting to have a part in it.

Christian brethren, shall I speak a free word but a true? or, not I, but Theodorus? Most men live so, as if there were no such thing as Eternitie, as if it were but a meer fable, and feigned thing. But what do I tell you of Theodorus? Will you heare what Saint Peter saith? 2. [...] ▪ 3. 10. The day of the Lord will come as a thief in the night, in the which the heavens shall passe away with a great noise, and the elements shall r [...]el [...] with servent heat, the earth also, and the works that are therein shall be burnt up. Seeing 11. then that all these things shall be dissolved, what manner of men ought we to be in all holy conver­sation and godlinesse? But where are these men now adayes by [Page 256] whose holy conversation and god­linesse a man may judge that they beleeve Saint Peter that the day of the Lord is coming, and that Eternitie shall follow after? But if you will not beleeve Saint Pe­ter, heare what truth it self saith, Wide is the gate and broad is the Matth. 7. 13. way that leadeth to destruction, and many there be which go in thereat. Certainly men would not go in at the broad gate of de­struction, if they did think they should come out no more, if they did once dream of Eternitie. But, as I said before, most men make Eternitie but a feigned thing, a wittie invention to keep men in aw, and a good honest fable. And yet, how many are apt to say, We beleeve that there is a blessed Eter­nitie after this life, we hope to have part in it, we have a desire and longing after it. But (alas!) How little is their faith! how vain is their hope! How cold is their desire! Present pleasures, money in the hand, the allurements of the flesh steal away the hearts of ma­ny, [Page 257] and by little and little make the desire and love of Eternitie grow quite cold in them, as if they had drowned and buried it in the grave of oblivion. We heare it often read and preached, Thus saith the Lord, This is the commandment of the Lord: And as often as we heare it, we still neglect it. Say the Lord what he will, command what he will, our Jerem. 18. 12. old way pleaseth us best, We will walk after our own devices, and we will every one do the imaginati­on of his evil heart. Therefore 13. thus saith the Lord, Ask ye now amongst the heathen, who hath heard such horrible things? Had the people which knew no God, but known these secrets of Eternitie, certainly they never would have contemned and neglected them. Go to now, O ye sonnes of men, Because I have called and ye re­fused, Prov. 1. 24. I have stretched out my hands, and no man regarded; I will also laugh at your calamitie, I 26. will mock when your fear cometh: when your fear cometh as desola­tion, 27. [Page 258] and your destruction cometh as a whirlwinde, when distresse and anguish cometh upon you, when E­ternitie shall suddenly overtake you. If Death seize upon you in this miserable state and condition, there is then no hope of mercy: The gate is presently shut, there is no opening of it: The sentence of condemnation is past, there is no repealing of it, Depart ye Matth. 2 [...]. 41. cursed into everlasting fire prepared for the Devil and his Angels.

Watch therefore, good Chri­stians, watch I say: The Judge stands at the gate. That may happen in a minute, that you may be sory for, for all Eternitie. Antonie the great in a certain Sermon, which he made to his people, spake thus unto them, Dearly beloved bre­thren, in matters of this life we have a care to make good bar­gains, we will be sure to have a penyworth for a peny. I lay out, for instance, so much money, and I have the worth of it in wares; I give so many crowns, and I have so many bushells of [Page 259] wheat; So many pounds, and I have so many quarters of Malt. But we are not so wise in heavenly mat­ters, we will not give things Tem­porall in exchange for things Eter­nall. Eternall life is a thing not worth looking after, we much un­dervalue it, we will scarce give any thing for it, we will not take any pains or labour to obtain it. And yet what is our la­bour, suppose the greatest we can undergo? If it be compared unto life Eternall the reward of it, it will not amount to so much as one halfpeny in respect and refe­rence to a Million of Gold. For what saith the Psalmist▪ The daves Psal. [...]0. 10. of our life are threescore yeares and ten; and if by reason of strength they be fourescore yeares, yet is their strength labour and sorrow. But suppose a man should live an hun­dred yeares, to speak with the most, and all that while serve God zealously and faithfully, were it not time well spent to gain Eter­nitie? were not the labour well bestowed to purchase a kingdome? [Page 260] I do not mean a kingdome to con­tinue for an hundred yeares onely, but throughout all ages; not an earthly kingdome, but the king­dome of heaven. Therefore Chri­stian brethren be not puffed up with vain glory, be not ambitious after worldly honour, be not wearied out with well doing, be not cast down with afflictions, do not sink under the burden of the Crosse, but beare it patiently and cheerfully, rejoycing Rom. 5. 3. with the Apostles, that you are counted worthy to suffer: For I rec­kon, Rom. 8. 18. saith S. Paul, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. Let no man when he hath forsaken the world, think that he hath forsaken any great matter. For what is earth in comparison of heaven? It is but as a Centre to the Circle, a Minute to Eternitie, a Drop to the Sea, and a Grain of dust to the Drie land. What are our riches? Fading, and uncertain moveables. We are soon taken from them, or they from us. Though with much ado we keep [Page 261] them as long as we live, yet whe­ther we will or no, we must part with them when we die: we cannot carry them to our graves. Why do we not then make a vertue of a ne­cessitie? why do we not willingly part with them whilest they are ours, seeing that shortly we must part with them whether we will or not, when death attacheth us for a debt due to Nature, and then they can be no longer ours? Why do we not lay them out like good Mer­chants for the Margarite or pre­cious pearl of Eternall life? Thus sweetly goes on Athanasius: But I must leave him and draw to a conclusion.

Pachomius was wont, whenso­ever he felt any unlawfull thoughts or desires arise in his minde, to drive them away with the remem­brance of Eternitie: and if at any time he perceived them to rebell again, he still repelled them, by meditating seriously upon Eterni­tie, the Eternall punishments of the damned, the torments with­out end, the fire that never goes out, [Page 262] and the worm that never dyeth. And here I will conclude this con­sideration with the exhortation of the same Pachomius; Before all Pachom things, saith he, let us every day think upon the last day; Let us m [...] time remember Eternitie; Let us every minute we have to live, so live as if we lived in fear of ever­lasting torments, that so by the mercy of God in Jesus Christ we may for ever escape them.

CHAP. I. The Punishment of Eternall death.

THe Messenians had a certain prison or dungeon under earth void of aire and light, and full of Hellish horrour: which as it was a most dismall place, so had it also a glorious title; for it was called the Treasure-house. This prison or dungeon had no doores at all to it, onely one mouth, at which the pri­soners were let down by a rope, and so it was stopped up again with a great stone. Into this Trea­sure-house was Philopoemen that great Emperour of Greece cast, and there by poyson he ended his life. God also hath his Treasure-house under earth, if I may so speak: But, I pray you, what a one is it? It is of most wicked and ungodly, de­sperate and damned men.

Actiolinus a Tyrant of Padua (as Jovius reports) had many prisons so infamous for all kinde of miseries and torments, that [Page 300] whosoever were cast thereinto counted their life miserie, and their death happinesse. Death might come in there without knocking, he was so welcome unto them, and so long lookt for. For this was their hard usage, They were laden with irons, starved with hunger, poisoned with stench, eaten up with vermine, and so in a most miserable manner they lived, and died at length a long and a lin­gring death. There every one was judged most miserable but he that was dead, and could feel no mise­ry. Whilest they lived it was a pu­nishment worse then death, to have their habitation amongst the dead. For the dead bodies lay on heaps rotting amongst the living in such manner that it might be truely said there, That the dead killed the living.

But the very worst of these pri­sons is a Paradise, and a most plea­sant place, if it be compared with the infernall prison of Hell. What­soever miserie was suffered in Acti­olinus his prison, in this regard it [Page 301] was tolerable, because it was of no long continuance, being to last no longer then a short life, and quite vanishing away at the houre of death. But the Treasure-house of the damned, which is Gods prison, is void of all comfort: The tor­ments thereof are intolerable, be­cause they are Eternall: Death can­not enter in there, neither can those that are entered get out again: But they shall be tormented for ever­more. For evermore? What a fear­full thing is this! They shall be tormented for evermore. It was a most true saying of Cassiodorus, As no mortall man can apprehend or understand what the Eternall re­ward is, so neither can any man conceive or imagine what that E­ternall torment is.

The Persians had a prison into which a man might enter easily, but being once in, could get out no more; or if he did, yet very hardly. And therefore it was called Lethe, or Oblivion. It is an easie matter to descend down into Hell; but to ascend up again it is altogether [Page 302] impossible. Was ever any heard to return from Hell? This prison of Hell is not without just cause cal­led Lethe, or Oblivion. For God is so unmindefull of the damned, that he will never remember them to have mercy upon them. Hell is called the Land of Oblivion or Forgetfulnesse, and that for two reasons (as a godly and learned Writer observes) First, Because, saith he, they remember God no more for their good, neither have they any memorie at all of things past, but such as doth afflict and torment them. All their pomp and glory, pleasures and delights are quite forgotten, or else not re­membred without grief and sor­row. Secondly, To those that are in this horrid Region, and lake of fire, God hath forgotten to be gra­cious, and mercifull, neither will he send his Angels at any time to minister unto them the least com­fort: If once in, there is no coming out again. For what said Abraham unto the rich Glutton frying in Hell, and desiring him [Page 303] to send Lazarus to cool his tongue Luke 16. 26. with a drop of water? Between us and you there is a great gulf fixed, so that they which would passe from hence to you, cannot; neither can they passe to us, that would come from thence. Oh gulf full of horrour and despaire! Oh Eternitie of torments, the very thought whereof is able to make a stout man quake and tremble! The wicked and ungodly men dig their own graves, and dwell therein for evermore: But what manner of graves do they dig? They dig as deep as Hell, where the rich Glut­ton was buried, from whence he lifted up his eyes in torments, and Luke 16. 23▪ saw Abraham afarre off, and La­zarus in his bosome, to his greater torment. Oh what a terrible deep is this! Oh what a fearfull grave is this! Who lies here? He that suf­fered Lazarus to lie at his gate, having no compassion on him. How is it with him now? He lodgeth in flames of fire in stead of his soft bed: he is scalded with thirst, and his sweet cups are taken [Page 304] from his mouth; his table is remo­ved, and he hath no other food but fire and brimstone; He is not now dancing and exulting for joy, but gnashing his teeth for hellish de­speration. They that are shut up in prison here in this world, have hope for their comfort; it may be they shall be delivered, and redeemed out of prison: But from Hell there is no deliverance, no redemption, no not so much as any hope at all, but Eternall desperation.

It is a short, but a terrible Ser­mon that God preacheth by the Prophet Ezekiel in these words, Say to the sorrest of the South, Ezek. 20. 47 Heare the word of the Lord, Behold, I will kindle a fire in thee, and it shall devoure every green tree in thee, and every drie tree: The flaming flame shall not be quenched. How many tall Cedars, how many wicked and ungodly men flourish and wax green in this life for prosperous successe in all outward things, and yet are dry and withered for want of vertue! Heare this therefore every green [Page 305] and yet dry and withered tree. I will kindle a fire, saith the Lord, and the flaming flame shall not be quenched. In Hell, whither you make such great haste, there are no Holy-dayes, no Festivals, no set times in which the fire shall cease burning. There is Eternall grief, Eternall death, Eternall sorrow without the mixture of the least comfort. Night and day there is no rest, no sleep at all, but con­tinuall watching and waking for grief and anguish, and intolerable torments in everlasting fire. There shall you alwayes have your being, that you may alwayes be torment­ed: there shall you alwayes live, that you may alwayes die. If you will not beleeve me, beleeve Saint Augustine, whose words are these, The ungodly, saith he, shall live August in torments: but they which live in torments shall desire, if it were possible, that their life were ended. But death heares them not, there is none to take away their life: Their life shall never end, because their torments shall never end. [Page 306] But what saith the Scripture? The Scripture doth not so much as call it life. For life is a name of com­fort: but what comfort can there be imagined in tortures and tor­ments, frying and broyling in e­verlasting fire? But what doth the Scripture call it? The second death, that is, a death which follows af­ter the first and naturall death which is common to all men. But how can the second death be cal­led a death, seeing that he that hath part therein never dieth? We may better indeed expresse what it is not, rather then what it is. As it cannot properly be called a death, so it may be truely said that it is no life: And as concerning them that have part therein, as they cannot properly be said ever to die, so again it may be most truely said that they never live. For so to live, that a man shall alwayes live in sorrows and torments, is not to live. Therefore that life is no life: But the onely life indeed is, that life which is blessed; and that life onely is blessed, which is Eternall. Again, we have ano­ther [Page 307] place in the same Father to this purpose: If the soul liveth in Eter­nall August. torments, tormented with the unclean spirits; This is rather to be called Eternall death, then Eternall life. For there is no greater or worse death, then that death which never dieth.

Saint Gregorie also giveth the like testimonie. In Hell, saith he, Gregor. there shall be death without death, end without end, because death ever liveth, and the end ever be­ginneth: there death shall never die. Oh death, how much sweeter wert thou, if thou wouldst take away life, and not compell those to live, who would fain die! But so it is: the number of the yeares in Hell are without number. It pasleth the skill of the best A [...]thmeti­cian to finde out the number there­of. God himself knowes no end thereof. After a thousand thousand millions of yeares past, there are still as many more to come; and when those also are past, there are yet as many more to come; and still they are as farre from [Page 308] the last as they were at the first. It is now above five thousand yeares since Cain that slew his brother Abel, was cast into the lake that burneth with fire and brim­stone: and yet the number of the yeares throughout which still he is to be tormented, is as great still as it was the first day of his tor­ment; and after certain millions of yeares, the yeares of his tor­ments for their number shall be nothing diminished: It shall be all one as if he were cast into the fire but this present houre. And though the rich Glutton mentioned in the Gospel, be tormented two thou­sand yeares together, yet still he doth burn, and shall burn for ever; neither shall he obtain so much as a little drop of water, though he use never so much in­treatie, not so much as a little drop of water to cool his inflamed tongue.

These things we often heare of, and when we heare them, we do but laugh at them. Certainly we count it but a light matter to burn [Page 309] in Eternall fire. Here a man might well ask the question, where are your teares, O mortall men, ye that are given so much to laughing? This is our condition: A small losse, if it be but a matter of three halfpence, will wring great store of teares from us: But as for an in­finite and irrecoverable losse, that we can brook easily, we can di­gest that with laughter. When we are cited to appeare at the barre of an earthly Judge, then we quake and tremble: But as we are going to Gods Tribunall, (for every day we rid some of our way, we walk on step after step, will we, nill we; and yet as we are going) we sport by the way. When we go to sea, we are afraid of shipwrack: But without either fear or wit we lanch into the deep sea of Eterni­tie, and make but a laughing mat­ter of it.

It is the wish of Saint Bernard, Oh that men were wise! that they were wise! Oh that they were wise! What then, holy Bernard? Oh, then would the image of Eter­nitie [Page 310] begin to be reformed in them. Then would they order things present wisely, judge of things past understandingly, and foresee things to come providently.

Here we have Saint Pauls com­mand to the Ephesians, and not his wish onely, for his words runne in the Imperative Mood, and not in the Optative, Brethren, see that ye Ephes. 5. 15. walk circumspectly, not as fools, but as wise, Redeeming the time, 16. because the dayes are evil. The great businesse of our salvation ought circumspectly, diligently and carefully to be regarded of us. It is the most foolish thing in the world for a man having but little time allotted him, to spend it pro­digally in vain delights, whereas he should like a thrifty merchant employ it rather for his best ad­vantage, to purchase a portion in blessed Eternitie. If we think to gain heaven by sporting, playing, and idling, we are much deceived. To be telling of tales, or giving ea [...]e unto them when they are told; to be given to our ease, and spend [Page 311] our time in idlenesse; to be calling for our cups, and sit so long at them till we cannot stand, This is not to redeem the time. But this is truely to redeem the time, To give our selves to labour and study, prayer and meditation; not for a spurt and away, but to hold on in this course constantly unto the end; This, I say, is truely to redeem the time. It is the counsell of Saint Augustine, to steal some time from our world­ly businesse. Will any man sue thee August▪ at the common law? Be content, saith he, to lose something, that thou maist be at leisure to serve God, and not follow suits: for that which thou losest, is the gain­ing of time. For as thou givest thy [...]oney and buyest bread; so be content to lose thy money, that thou maist buy rest, and oppor­tunitie to serve God: for this is indeed truely to redeem the time.

So ought we to spare for no cost, but willingly part with any thing to gain an opportunitie of doing [Page 312] good, seeing that the dayes are evil. The dayes of this life are full Anselm of sorrows, griefs, dangers, and tentations which ever and anon take from us the opportunitie of doing good; So saith Anselm. But if we let slip the opportunitie of doing good when it is offered, and let our dayes consume away in meere purposes of amendment of life, without bringing them to good effect: From thenceforth it is in vain to look for any oppor­tunitie of doing good; we shall not obtain one minute of time; our losse is altogether irrecoverable. Our life, saith Nazianzen, is like [...]az. a Mart, or a Fair: When the day appointed is once over, there is no more buying any commodities. If then we will buy any thing, we must do it quickly, whilest the Fair lasts: We must live godly, whilest we have time to live: We must serve God, whilest we are strong and able. The Preacher often beats upon this, whatsoever Eccles. 9. 10. thy hand findeth to do, do it with thy might. The Apostle often [Page 313] spurs us on to lay hold upon oppor­tunitie, and make good use of our Gal. 6. 10. time. As we have therefore op­portunitie, let us do good to all men: For, now it is high time to Rom. 13. 1 [...] ▪ awake out of sleep. Thou sleepest, saith Saint Ambrose, but thy time sleepeth not, it runneth apace, yea it flies with wings. Happie he, happy they that think upon these things, to do thereafter; that live so, as at the point of death they will desire to have lived; to do such things as they will rejoyce to have done when they are translated to Eternitie. A light neglect now will prove an Eternall losse. Whatsoe­ver we think, speak, or do, once thought, spoke, or done, it is Eter­nall, it abideth for ever.

CHAP. II. The reward of Eternall life.

THe life in heaven is life indeed, and the most perfect and abso­lute [Page 314] life of all others, in that it is animall, in that it is humane, in that it is angelicall, yea in that it is divine. There lives the Memory, by the perfect remembrance of all things that are past: There lives the Understanding, by the know­ledge and vision of God: There lives the Will, and enjoyeth all manner of good, without fear of losing it. In like manner liveth there the Appetite, both that which is called Concupiscible, and that which is called Irascible. There live all the Senses, and are filled with de­lights. There is heard no sighing, no lamentation, no grief or sorrow, nor so much as the least signe there­of. There is the most sincere and pure song of joy, without the mix­ture of the least drop of the gall of bitternesse and sorrow. Let the eyes be silent, they never saw the like; let the eares be silent, they ne­ver heard the like; let thy heart be silent, it could never conceive the like to this life. This life includeth within it self all pleasures, riches, honours, and all the delights of all [Page 315] lives, senses, and faculties. S. Au­gustine August de Ci­vitat [...] Dei, Cap. 30 as it were set on fire with the servent desire of this life, break­eth forth into these words, How great happinesse shall be there, where there is the presence of no evil, and the absence of no good? where we shall be continually prai­sing God, who is all in all? Blessed Psal. 84 4. are they that dwell in thy house: they will be still praising thee. All the faculties of our souls, and mem­bers of our bodies being made in­corruptible, shall be ever setting forth the praise of God. There shall be true glory and praise in­deed, where neither he that doth give praise & glory can be deceived, nor he to whom it is given can be flattered. There shall be true ho­nour indeed, which shall be denied to none that is worthy, nor be­stowed upon any that is unworthy, yea which none that is unworthy shall desire or seek after; where none that is unworthy shall be per­mitted to abide. There he which is the giver of vertue, shall be the re­ward thereof: for he hath promi­sed [Page 316] himself; and what could he promise greater and better then himself? The Prophet Jeremie is witnesse of this his promise, in these words, I will be their God, Jerem. 31. 33. and they shall be my people. I will be unto them whatsoever with ho­nestie can be desired, I will be un­to them life, and health, and food, and plentie, and glory, and honour, and peace, and every good thing: For this is the meaning of these words, God shall be all in all; He shall be the end of all our desires. And one great good there is to be found in that blessed Citie of God, which is not elsewhere to be found, and that is this, That no in­feriour there shall envy his Supe­riour, but they shall be like mem­bers of the naturall body compact­ed together in a friendly and peaceable manner, where the fin­ger desireth not to be the eye, no [...] the foot the head, but every mem­ber is content with his own place. And a little after saith the same Fa­ther, There shall we keep an E­ternall Sabbath of rest, and there [Page 317] shall we taste and see how sweet August de ci­vitate Dei. the Lord is, we shall be filled with his goodnesse, when he shall be all in all. O God my God! Thou art Love and Charitie, Truth and Ve­ritie, true Eternitie, and Eternall Felicitie.

Another speaketh unto this life, by way of Apostrophe, after this manner, In thee there is no corru­ption, Autor libr. de spir. & anima. nor defect, nor old age, nor anger; but perpetuall peace, and so­lemne glorie, and everlasting joy, and continuall solemnitie. There is joy and exultation, there is an Eternall spring. There is alwayes the flower and grace of youth and perfect health.

That is,

[Page 318] Glorious things are spoken of Psal. [...]7. 3. thee, O Citie of God. In thee have their habitation all those that re­joyce: In thee there is no fear; in thee no sorrow. All desires are turned to joyes. Whatsoever a man can wish for, is present with thee: Whatsoever can be desired, is in thee in abundance. They shall be Psal. 36. 8. abundantly satisfied with the fat­nesse of thy house: and thou shalt make them drink of the river of thy pleasures. For with thee is the 9. fountain of life: in thy light shall we see light, when we shall see thee in thy self, and thee in us, and our selves in thee, living in everlasting felicitie, and enjoying the beatifi­call vision of thee for ever.

And though this felicitie be everlasting; yet a man may obtain it in a short time, and with little labour. I have compassion on the Mark [...]. 2. multitude, saith our Saviour, be­cause they have now been with me three dayes, and have nothing to eat. Sweet Saviour, dost thou count it such a matter for us to abide with thee three dayes, and eat no­thing? [Page 319] And why, sweet Jesus, dost thou not rather tell us of the dayes of Eternitie, and the everlasting joyes wherewith we shall be abundantly satisfied in the kingdome of heaven? God taketh notice of the least service that we perform, and it is precious in his sight: He telleth the very hairs of our heads; and much more then will he tell the drops of bloud that are spilt for his sake, and put them up in the bottle of his remem­brance.

We may therefore very well cry out with Saint Hierom, Oh! How Hierom great a blessednesse is this, To re­ceive great things for small, and Eternall things for Temporall; and further to have the Lord our debtour! But thou wilt be ready to say, It goes hard to be in sufferings every day; and though all other things might easily be endured, yet death is terrible. Christian brother, I am ashamed to heare thee say so: it is foolishly spo­ken, and like a childe. Knowest thou not thus much? I know that I [Page 320] ascend to descend, flourish to wi­ther, am young to grow old, live to die, and die to live blessed Eternal­ly. Trust therefore in the Lord for Isai. 26. 4. ever: For in the Lord Jehovah is everlasting strength.

Again S. Augustine comes unto my minde, who upon the words of our Lord saith thus, Our Lord and Saviour concluded with these words, saying, These shall go away Matth. 25. 46 into everlasting punishment, but the righteous into life Eternal. It is life Eternall that is here promised. Because men love to live here upon earth, therefore life is promised un­to them: And because they are much afraid to die, therefore life Eter­nall is promised unto them. What wouldest thou have? Life? Well, thou shalt have it. What art thou afraid of? Is it Death? Well, thou shalt not suffer it. But they which shall be tormented in Hell▪ fire, shall have a desire to die; and death shall flie from them. To live long there­fore, is no great matter; yea more, To live alwayes, is no great mat­ter; but To live blessed, that is a [Page 321] thing to be desired, that is a great matter indeed.

Therefore thou shalt live in heaven, and shalt never die; There shalt thou live blessed for ever­more: for neither shalt thou suf­fer any evil, neither shalt thou be in fear of suffering; for there, it is impossible to suffer any evil. There shalt thou possesse whatso­ever thou canst desire; and what thou possessest, thou shalt desire still to possesse. Thou canst not be cast out of possession: And this shall satisfie thee. It was there, that David did expect to have his thirst quenched, and his hunger satisfied. In thy presence is fulnesse of joy, at Psal. 16. 11▪ thy right hand there are pleasures for evermore: and again, My soul Psal. 141. 6▪ thirsteth after thee: and yet again, As for me, I will behold thy face Psal. 17. 1 [...] ▪ in righteousnesse: I shall be satis­fied, when I awake, with thy like­nesse. This is a new and a strange voice for a King: He hath his table well furnished with all kindes of dishes; and yet as if he were hunger-starved he hopes to be fil­led [Page 322] at anothers table: His own bread and his own wine would not serve his turn, to appease his hunger, or to quench his thirst. There was other bread that he had a minde to, and other liquour that he so thirsted after, the bread of heaven, and the water of life. For what is the plenty and abun­dance of all the Kings of the earth? It is nothing else but meere want. And what is the daintie fare at their great tables? It is but like the beggers pitcher, if it be compared with the fatnesse of Gods house, and his heavenly table. Come eat and drink, and be filled my be­loved, shall the King of heaven say. This feast of mine shall ne­ver be ended; there shall come no sorrow after it: As it is To day, so shall it be For ever and ever. Nei­ther can Saint Augustine here con­tain himself: but he breaks forth again into this exclamation, Oh life of lives surpassing all life! Oh everlasting life! Oh life bles­sed for ever? where there is joy without sorrow, rest without la­bour, [Page 323] riches without losse, health without sicknesse (there is no such matter in this life) abundance without defect, life without death, perpetuitie without corruptibi­litie, beatitude without calamitie; where all good things are in per­fect charitie, where all knowledge is in all things, and through all things, where the Majestie of God is seen in presence, where the minde of the beholders is filled with the bread of life: They al­wayes behold Gods presence, and still they desire to behold it; they desire to behold it, and yet without anxietie; they are satis­fied with it, and yet without sa­tietie.

And that thou maist understand and know, good Christian brother, that this superexcellent glory, these celestiall riches, this heavenly kingdome is to be bought, heare what the same Saint Augustine saith; I have to sell, saith God, I have to sell; come and buy it. Lord what is it that thou hast to sell? I have rest: Come and buy [Page 324] it. What is the price of it? The price is labour. And how much labour is Eternall rest worth? If thou wilt speak the truth and judge aright, Eternall rest is worth Eternall labour. It is true indeed; but do not fear: For God is mer­cifull. For should thy labour be Eternall, thou shouldest never at­tain to rest Eternall: But that thou maist attain at length to rest Eter­nall, therefore thy labour shall not be Eternall; not but that it is worth so much, but that thou maist at length get the possession of it. Indeed it is worth the price, though it be labour Eternall; But that it may be purchased and pos­sessed, it is necessarie that the price thereof be but labour Temporall. Therefore Christian brethren, let us rouse up our selves, and stirre up one another with this exhortation of Saint Augustine which here fol­loweth.

Let us set before our eyes the August. life which is Eternall, and let us well consider the nature of it, which we shall come the better [Page 325] to understand, by removing from it whatsoever we account trouble­some in this life. For it is easier to finde what it is not, rather then what it is. And yet it is set to sale. Thou maist buy it, if thou wilt▪ Thou shalt not need to be much troubled or turmoiled about it, for the greatnesse of the price. The price is whatsoever thou hast, and no more. Never examine what thou hast, but consider what thou art. It is worth thy buying, though thou givest thy self for it. Give thy self, and thou shalt have it. What? Art thou to seek thy self? Art thou to buy thy self? Behold, such as thou art, if thou canst be content to give thy self, thou shalt have it. But thou wilt be ready to say it may be, Alack! I am a wicked man; And such a man perhaps will not be received for good pay­ment: If thou beest not already good, do but give thy self, and by so doing thou shalt become good, and go for current. Do but make a faithfull promise to give thy self; and this shall make thee [Page 326] good: And being made good thou art a price of thy self good enough: And thou shalt have, as I said, not onely health, safety, life, and such like as shall have an end; but also thou shalt be freed from many miseries: Thou shalt neither be wearied nor stand in need of rest, thou shalt neither hunger nor thirst, neither increase nor decrease, neither grow young nor wax old, because there is no being born there; For there is full growth and stature, and the entire and perfect number of yeares. There is no num­ber like unto it: For as it hath no need of being augmented, so is there no fear of being diminished: Behold what excellent things are spoken of it! And yet I cannot come neare telling thee what it is, or what good things are treasured up in it: For, as it is written, Eye hath not seen, nor eare heard, nei­ther hath it entred into the heart of man. And how should my mouth be able to utter what the heart of man is not able to conceive?

And because we have gone along [Page 327] through S. Augustines books as it were through so many pleasant gardens, and are now brought at length to the Celestiall Paradise, Let us seal and confirm what hi­therto hath been spoken, by the testimonie of the same Father. If we were every day, saith he, to suffer all torments, yea the tor­ments of Hell it self, and that for a long time together, to the end that we might behold Christ in his glory, and have communi­on and fellowship with the Saints: were it not worth our pains and sufferings? Who would not suffer any sorrow, to be made partaker of so much good, and so great glory? Let the Devils then lie in wait for me, let them assault with tentations; let my body be brought down with fasting, let my flesh be kept under with pres­sure; let me be wearied with la­bours, let my moisture be dried up with watching; let one man cla­mour against me, let another dis­quiet me; let me be bowed toge­ther with cold, let me be set on fire [Page 328] with heat; let my conscience mur­mure, let my head ake, let my breast be inflamed, let my stomack be troubled with ventosities, let my countenance wax pale and bleak, let me be full of infirmities; let my life consume away with grief, and my yeares with mourning; let rottennesse enter into my bones, and let it spring up like a fountain under my feet; Let all these miseries come upon me, so that I may have rest and consolati­on in the day of tribulation, and ascend up unto the people of the Lord. For, What shall be the glory of the just, and how great shall the joy of the Saints be, when every face shall shine as the Sunne! When the Lord shall begin to reckon up his people in their distinct orders, in his Fathers kingdome; and when he shall render unto every man ac­cording to his works, the rewards which he hath promised, that is Heavenly for Earthly, and Eternall for Temporall.

Think therefore upon the dayes of old, and call to minde the yeares [Page 329] which are yet for to come. Think upon Eternitie, O man, think upon Eternitie; Think upon the Eterni­tie of Torment, and the Eternitie of Joy, which is to follow after this short life ended, and I dare warrant thee, thou wilt never complain of any adversitie, thou wilt never let slip out of thy mouth such a word as this, This is too grie­vous, or, This is intolerable, or, This is too hard: Thou wilt, I dare say, count all things easie and tolerable whatsoever can happen in this life, and thou wilt never be better pleased then when thou art most afflicted.

It is reported by John Moschus of one Olympius, an old man of sin­gular patience, who lived cloystered up in a Monasterie neare unto Jor­dan, that he had his minde so bent and fixt continually upon Eterni­tie, that he had scarce any sense or feeling at all of any temporall sor­row or miserie. For (as he goes on with his storie) Upon a time, as it hapned, a certain religious man turned out of his way to visit him, [Page 330] and finding him in a dark Cell, a place, as he thought, inhabitable by reason of heat and swarms of gnats and other flies, not without much admiration spake thus unto him, And canst thou, Olympius, endure to live in such a close room, so ex­ceeding hot, and so much pressed with gnats and swarms of flies? But what did Olympius answer? And dost thou wonder at this? I tell thee, my sonne, all these are but light matters; I count them to­lerable, that so I may escape Eter­nall torments, which are intole­rable. I can endure to be stung by gnats, that so I may not feel the sting of Conscience, and the gnaw­ing of the worm that never dieth. This heat which thou so complain­est of I can suffer easily, when I think upon the Eternall fire of Hell, which is unsufferable. These troubles, if I may so call them, are but short, and shall have an end▪ But the torments in Hell are with­out end. Whereupon said the other, Certainly, Olympius, thou art led by the spirit of wisdome and [Page 331] truth; so wisely and truely hast thou answered. I would there were more of thy minde, that would think thus seriously upon these things! Then certainly there would be more then there are now adayes, that would after thy example patiently suffer and endure all things.

CHAP. III. The Conclusion of all.

ZEuxis the most famous for his skill amongst all the ancient Painters that we have heard of, was observed to be very slow at his work, and to let no piece of his go abroad into the world to be seen of men, till he had turned it over and over, this side and that side, again and again, to see if he could spie any fault in it: And be­ing upon a time asked the reason why he was so curious, why so long in drawing his lines, and so slow in the use of his pencill, he made [Page 332] this answer, I am long a doing whatsoever I take in hand, because what I paint, I paint for Eterni­tie. And thus stands the case with all, we paint also for Eternitie. Whatsoever we do, it so belongs unto Eternitie, that a man may truely say of it thus, I write, I reade, I sing, I pray, I labour, whatsoever I do, whatsoever I say, whatsoever I think, all is For Eternitie. Now if this be the nature of our thoughts, words and deeds, if they shall re­main For all Eternitie, we had need have a care what we think, speak or do; it concerns us to look about us, to minde our businesse, not to go negligently and sleepily about our work, not to let any thing go out of our hands rude and imperfect, but to polish and perfect it with all the care, skill and in­dustrie that we can use. We paint with Zeuxis For Eternitie. When we have done our works, they are presently transmitted to Eternitie, to be viewed by a most judicious and all-seeing eye, that no fault can escape; and being viewed and cen­sured [Page 333] they are to be committed ei­ther to be Eternally punished or E­ternally rewarded. What I have said before I here say again, because it cannot be said too often, though I should say it a thousand times; Whatsoever we think, speak, or do, once thought, spoke, or done, it is Eternall, it abideth for ever.

Will you heare what S. Gregorie Greg. saith? In all our actions we must use great care and circumspection, we must well weigh and consider with our selves what it is that we take in hand, and to what end we do it, that our mindes be not set upon any thing that is Temporall, but upon those things which are Eternall. Therefore in all thy actions labour to be perfect. Pray for Eternitie, study for Eternitie, suffer for Eter­nitie, contend for Eternitie, labour for Eternitie. So live to God, that thou maist live with God; So live on Earth, that thou maist live in Heaven; So live for Eternitie, that thou maist live to Eternitie.

Heare also what S. Bernard saith, Ber­nard. Our works do not passe away as­soon [Page 334] as they are done (as they may seem to do) but as seeds sown in time they rise up to all Eternitie. The foolish man which hath no understanding will wonder to see such a plentifull increase rise up of such little seeds, be it good or be it evil, according to the nature of the seed which is sown. But he that is wise will ponder these things, and count no sinne little: For he hath an eye still not to that which is present, but to that which is to come; not to that which is sown, but to that which is reaped; not to that which is done in time, but to that which remains to all Eternitie.

Oh the dangerous and miserable madnesse of the sonnes of Adam! God created us unto the possessi­on of infinite and Eternall goods: And why are we carried then with the whole bent of our affections to those things which are flitting and vanishing? God made us heirs of Heaven and Eternall possessi­ons: And why do we so misera­bly entangle our selves in our vani­ties, [Page 335] and run headlong to destructi­on? Let us be wise in time, let us look well to our steps, let us make speed on the way of Eternitie: Let us so live that we may live to E­ternitie. The way thither is short and narrow, but the Term thereof is very large.

But O miserable and foolish men that we are! We fain would ob­tain Eternall life; but we are loth to tread in the way that leads to it: we fain would be there; but we will not take pains to go thither. Every man desires to be blessed. There is no man, saith Saint Au­gustine, August of what condition or de­gree soever he be, but hath a desire after that life which is blessed for ever: Therefore that life is the common haven at which all men desire to arrive; but all men know not how to steere their course a­right: It is a thing which all men without controversie would fain possesse; but how to compasse it, what course to take, which way to go, that is the point they can­not agree upon. We may seek it [Page 336] long enough upon earth; and it is a question, whether we shall ever finde it or no: Not that I condemne the seeking of it, but the not seeking it in the right place. One is of opinion that the Souldiers life is most blessed: but another denies that, and sayes, The life of the Husbandman is most blessed: And again, this another denies, and sayes that the Lawyers life is most blessed; and he gives his reason for it: For the Lawyer is worshipped by the peo­ple, and is much sought unto, he is ever taking of fees and pleading causes.

And again, this another denies, and sayes, The Judges life is most blessed: For he hath power of hearing causes and deciding them. And yet again, another denies this, and sayes, The Merchants life is most blessed: For he sees divers countreys, learns many fashions, gathers together much wealth. You see, dearely beloved, in so many severall kindes of lives there is not any one to be found that will [Page 337] please all. But the life blessed for ever, that is it which pleaseth all.

Blessednesse therefore is not to be expected here, but is to be sought for elsewhere, and never to be found out but by a good and godly death. Ungodly men them­selves desire to die the death of the godly, but they will not live the life of the godly: For to die well is the way to felicitie; but to live well is matter of labour: And yet that is not to be obtained with­out this. Eternitie depends upon death: and there is no dying well, without living well. Choose which thou wilt, life or death. If thou livest well, thou canst not but die well; and it shall be well with thee for ever: If thou livest not well, thou canst not hope to die well; but it will be ill with thee for ever.

Not many yeares ago a man of a good house, having more wit in his head, then religion in his heart, being asked what he thought of the strict lives of the religious, and the loose lives of the licentious, [Page 338] which he esteemed best, answered thus, I could wish to live like the licentious, but to die like the re­ligious. Some wit there might be in his answer, but I am sure there was little religion in it. He had spoke like a Christian man, if he had said thus, I desire to live the life of the religious, that my end may be like his. Balaam could say, Let me die the death of the N [...]m. 23. 10 righteous, and let my last end be like his. But he had said a great deal better, if he had said thus, Let me live the life of the righ­teous, that I may die the death of the righteous, and that my last end may be like his. For whoso­ever liveth the life of the godly, shall be sure to die the death of the godly: And whosoever liveth the life of the ungodly, shall be sure to die the death of the ungod­ly; once he shall die, but that once shall be alwayes, and that alwayes for ever and ever.

A certain Souldier being cal­led in question by Lam [...]chus a Centurion, for some misdemea­nour [Page 339] or other committed in the camp, earnestly desired pardon for that once, and promised ne­ver to offend in the like kinde again: But the Centurion made him this answer, In bello, bone vir, non licebit bis peccare; Oh Sir, know you thus much, There is no offending in warre twice. But in death (alas!) there is no offending once: There is no hope of pardon. Once dead, and alwayes dead. He that dies once ill, is damned for ever. There is no returning again to life, to amend what was done amisse. There is no appealing from the sentence of condemnation, if it be once passed. As death leaves a man, so judgement findes him; and as judgement leaves him, so Eternitie findes him.

It is the saying of Iphicrates, That it is a shame for an Empe­rour at any time to say with the fool, Non putâram, I did not think it: But it is a greater shame for a Christian man to say, Non putâram, I did not think there had been such a difference be­tween [Page 340] a chaste life and a volu­ptuous life. I did not think that Eternitie was to follow after this life. I did not think that I should have died so suddenly. Alas! Alas! How sleepily do we go about the businesse of Eternitie! whereas the nature of this mortall life of ours is such, that we cannot be cer­tain at any time that we shall live for any time, no not so much as for one minute: when as we know for certain that we must depart from hence, and yet are most uncertain at what houre we shall depart; and when that houre shall come, then also we shall seem not so much to have lived, as to have posted unto death in a moment. Here we are but as sojourners in a strange land, and not as citi­zens in our own countrey; we are but Tenants at will, and not Free­holders: Will we, nill we, we must depart. For here have we no Hebr. 13. 14 continuing Citie, but we seek one to come.

The holy Prophet Baruch ask­eth Baruch [...]. 1 [...]. this question, Where are the [Page 341] Princes of the heathen become, and such as ruled the beasts upon the earth, that hoorded up silver 17. and gold, and made no end of their getting? Do they retain and keep their kingdomes and their glory still? Not so: For thus saith the Prophet answering his own que­stion, They are vanished and gone 19 down to the grave, and others are come up in their steads. They are vanished, saith the Prophet; For they were but sojourners and no citizens: they are gone, and others are come up in their steads: their houses are let out to others, and they are cast out themselves, and gone down to the grave. But if the question be asked again, Where are the Princes of heaven, whose dwelling is above the seventh Sphere, where are they? It may be answered likewise that They are also vanished, and others are come in their steads; but they are translated to the kingdome of heaven, there to abide for ever, without all fear of being dispos­sessed.

[Page 342] Let us crown our selves with Visd. [...]. 8. Rose buds, sing those men of most loose and deplorate lives. Why with Rose buds? Because the beauty and smell of them is gone in one day, and they are withered: and such fading crowns do best become those which shall shortly perish. But as for the Blessed, it is not so with them, but they are crowned with jewells and preci­ous stones whose beautie never fadeth. The woman mentioned in the Revelation had upon her head a crown, not of Rose buds of the garden, nor of jewels of the sea, but of the Starres of heaven. As then the heavenly orbs are in­corruptible, so likewise they that inhabite them are incorruptible, they are not subject to any change, they are immortall. The righte­ous [...]sd. [...]5. live for evermore. All world­ly things are transitorie, but hea­venly things are everlasting. Here are we wearied with labour, but there shall we be refreshed with Eternall rest. Why do we seek for rest before our labour is ended? [Page 343] We are yet upon the Stage; There­fore we must act our parts: We have to deal with potent ene­mies; Therefore we must be al­wayes prepared to fight: We are still in our race; Therefore we must hold out to the last. Let us then so act our parts, that the An­gels may rejoyce to be Spectatours; let us so fight, that we may winne the Crown; let us so runne, that we may obtain.

Well saith S. Gregorie, If we Greg [...] well consider with our selves what and how great things are promi­sed unto us in heaven, all things on earth will seem vile unto us: For what tongue can sufficiently expresse, or what heart conceive, how great the joyes be in that Citie which is above? Where we shall beare a part in the heavenly Quire with Angels evermore lauding and praising God; where we shall be in Gods presence, and see him face to face; where we shall behold light incomprehen­sible; where we shall be in no fear of death; where we shall have [Page 344] the priviledge of heavenly Saints and Citizens, to be for ever incor­ruptible. Me thinks I finde my minde inflamed and set on fire whilest I am speaking of these joyes; and me thinks it should set on fire all that heare it. Me thinks it should so work upon us all, that even now we should most earnestly and ardently desire to be there, where we hope to be for ever here­after. But thus much we must know, That there is no coming there without much labour. It is not I, but Paul the Preacher that saith it, A man is not crowned ex­cept Tim. [...]5. he strive lawfully. Let then the greatnesse of the reward en­courage us, and prick us forward, and let not the labour and pains, the short labour and the little pains hinder us, or keep us back. We must go on, and we must go on with perseverance: we must not so much consider the roughnesse of the way, as the blessed Eternitie which is the end thereof. And this, the same holy Father declares most excellently, saying, This is a spe­ciall [Page 345] badge and cognizance of the elect, that they know how to carry themselves in the way of this pre­sent life in such manner, that by the certainty of hope they are as­sured that they have attained unto a great pitch, in as much as they see all transitorie things farre be­neath them, and for the love of Eternitie trample all sublunarie things under their feet. And this is it which the Lord speaketh by the mouth of his holy Prophet, saying unto every soul that fol­loweth him, I will lift thee up above the high places of the earth. For as for losses, reproaches, po­vertie, disgrace and such like, these are, as I may so call them, the lower places of the earth, which the lo­vers of this world, as they walk through the plain of the broad way, do not love to come neare, but keep off as farre as is possi­ble. But as for gain and profit, the fawning and flattering of in­feriours, abundance of riches, honours, and places of dignitie, these are the high places of the [Page 346] earth, which whosoever is world­ly minded, and hath setled his af­fections on things here below, he, I say, esteemeth highly; because to him they seem great: But who­soever is heavenly minded, and hath setled his affections on things above, he, I say, esteemeth them not; because to him they seem what they are, that is, vile and base. For as it is with a man going up an high mountain, still the higher he goes, the lower he sees the earth beneath him: So is it with him whose conversation is in heaven, The higher he mounts from the earth with the wings of pious cogitations, the farther he flies from the earth with the wing of his affections. He knows that all the glory of this world is nothing, and therefore his thoughts and af­fections are altogether upon ano­ther world. This is the man that is lifted up above the high places of the earth.

You have heard what S. Gregorie saith: It will not be amisse in the next place to heare likewise what [Page 347] Saint Augustine saith. What is that? It is a lesson worth our learning. That which we must lose, August saith he, one time or other upon necessitie, it is wisdome to distri­bute abroad in time, that we may purchase thereby the reward of E­ternitie. Moses lived long indeed, he lived in health; but at length Deut. 34. 5. he died: Methuselah lived longer then he; but it follows, And he Gen. 5. 27. died. This is, or shall be every mans Epitaph, Et mortuus est, And he died. For we must needs die, 2. Sam. 14. 14. and are as water spilt on the ground. But the soul is immortall, it is Eternall, it shall live for ever, either in Eternall glory, or else in Eternall torments. Here our lot is cast, in which Eternitie we shall have part, and there is no revoking it. Oh blessed Eternitie, oh Eter­nall blessednesse! How comes it to passe, that seldome or never we think upon thee; or, if we do at any time, we do it but upon the by? How comes it to passe, that we do not labour more for thee, that we do not seek for thee, that we are [Page 348] not sollicitous for thee. O Lord God open thou our eyes, that we may see and know what Eternitie is, both that of glory, and that other of torment, and how infinite both; how blessed the one, and how miserable the other. Thou hast created us unto thee, Thou hast created us unto Eternitie; For thou art Eternitie. Thou wouldst have us be partakers of thy Eter­nitie; Lord let it be according to thy will. Thou hast said it; Lord let it be according to thy word. Thou hast promised; Lord make good thy promise, Make us parta­kers of thy Eternitie. Grant that we may spend the short moment of time granted unto us here in this life, Grant, we beseech thee, that we may spend it in such a religi­ous and godly manner, as men that labour for Eternitie, contend for Eternitie, suffer for Eternitie. To this end cause thy ministers often to call upon us to think still upon Eternitie; make us call one upon another in every place to think upon Eternitie, that so by thy [Page 349] mercy we may reigne with thee, O Eternitie; and as many, as it is pos­sible, may be kept from perishing everlastingly. Heare this ye Chri­stians all, heare it ye Pagans, heare it ye Kings and Princes, heare it ye Germanes, heare it ye French, heare it ye English, yea let all the world heare it. There can be no sufficient securitie, where there is danger of losing Eternitie.

Oh long, Oh profound, Oh bot­tomlesse, Oh Eternall Eternitie! Blessed are they O Lord, that dwell Psal. 84. 4. in thy house: they shall be still praising thee. They shall praise thee throughout infinite myriads of ages.

Moses being neare unto his death, commending unto God in his prayers his people Israel, and blessing them, thus took his leave of the tribe of Asher and said, Let Asher be blessed with children; let Deut. 33. 24 him be acceptable to his brethren, and let him dip his foot in oyl. Thy 25. shoes shall be iron and brasse; and as thy dayes, so shall thy strength be. There is none like unto the God of 26. [Page 350] Jesurun, who rideth upon the hea­ven in thy help, and in his excel­lencie on the skie. The Eternall God is thy refuge, and underneath are the everlasting arms. Thus God stretcheth forth the arms of his power throughout heaven in­finitely: and by his arms all the world, all time, and all things in the world are directed, guided, and governed. So God from the be­ginning, yea from the Eternitie of his predestination, hath carried in his breast all the godly, and doth protect them daily and hourely, and as it were embraceth them with his arms. Ascend therefore, O my soul, and have no more to do with earth and clay. Stretch forth thy self, and ascend up unto him that rideth upon the heavens, ascend up unto thy God, whose dwelling is in the highest moun­tains, those mountains of Eterni­tie: There shalt thou sit in safetie, and behold the earth beneath: and so shalt thou plainly perceive how little and of none esteem all things are here below, which now [Page 351] either sollicit thee with love, or terrifie thee with fear; thou shalt plainly perceive what a small thing it is, whatsoever is con­tained within the Centre of the world, that little globe, or point of earth; thou shalt plainly perceive how that all things created are vain, weak, short, vile, yea va­nitie it self, yea rather meere no­thing in respect of God and of E­ternitie. Therefore seek thou af­ter the onely true and soveraigne good, and regard not other things. Trust in God, relie on him, open thy heart wide to en­tertain him; tread under the feet of thy affections whatsoever is un­der the Sunne and Moon, whatso­ever allureth thee with smiles, or terrifieth thee with frowns; think upon Eternitie, and alwayes keep in minde that excellent saying of Saint Hierome, No labour must seem hard, no time must seem long, all the while we are seeking after Eternall glory.

It is reported by Saint Hierome, that there was upon a time a cer­tain [Page 352] Camell haunted by an evil spirit, which being brought be­fore Hilarion a devout and godly man, began to rage in such a strange and terrible manner, as if it would presently have devoured him: But the holy man nothing afraid spake thus unto the evil spi­rit, Do not think to fright me, thou evil spirit, although that thou hast got a Camel on thy back; it is all one to me, whether thou comest in a Camels skin or in a Foxes skin: And presently the fierce Camel fell down before him, and became very tame and gentle, to the great laughter of all those that stood by. Such are all flatteries, fawnings, allurements, and tentations of this world; such are all fears, frowns, frights and terrours. What dost thou hope for? what dost thou fear? what dost thou love? He that rideth upon the Heavens is thy helper; he shall embrace thee with his everlasting arms. With those arms of his, he is able to fetter all thine enemies whether they [Page 353] fawn or frown upon thee, he is able at a beck to squeeze them in pieces like so many flies, and break them in pieces like a potters vessell. Doth the pleasure then of lust, or glut­tonie, or intemperance sollicit thee? That is nothing: Be not moved at it, passe it by, regard it not; think rather upon the pleasures which are Eternall. Art thou terrified with threats, oppressed with sor­rows, passed by with contempt, afflicted with sicknesse, tired out with povertie? All these are a matter of nothing. The more vio­lent these are, the shorter while they will last: Despise them, lift up thine eyes unto the hills from whence cometh thy help, look up to heaven, Think upon Eternitie. There shall no evil happen unto the Prov. 12. 21. just.

Therefore the just man is never [Page 354] sorrowfull: no tribulation doth ever assault him. But, Are not the tribulations of the just many? Yea▪ but yet they make nothing of them. That onely they count evil, which is Eternall, which separateth a man from God, as sinne doth, and E­ternall death which is the wages of sinne. The Preacher of the Gen­tiles bids us Look not at the things [...]. Cor. [...]. 18. which are seen, but at the things which are not seen. Why so? For▪ saith he, The things which are seen are temporall, but the things which are not seen are Eternall. The things which are not seen, the things which are Eternall, those are the things which are great in­deed, whether they be good, or whether they be evil.

But whilest we look onely at the things which are seen, and sel­dome or never at the things which are not seen, what do we make of our selves but great and foolish boyes? great, but yet foolish; at the best, but boyes. If the ice fall out of our hands, we presently fall a crying, and yet that is such a thing [Page 355] that we cannot hold long: We are frighted at shadows, and dream of great matters: We spend our selves on such things as not onely shall shortly passe away for certain, but are already passing away: For it is not said, The figure, or The fashion 1. Cor. 7. 31. of this world shall passe away, In the Future: But, The fashion of this world passeth away, In the Present. It is passing away already. As all the goods which we enjoy here, are but transitorie; So all the evils which we suffer here, are but tran­sitorie; they cannot continue long. Those things which are not seen, and those onely have a permanent state; they know no end, they have no term, they are not subject to any change, they are firm, they are im­moveable, they are Eternall. I re­peat it again, what I said a little before; for it deserves to be re­peated a thousand and a thousand times; No labour must seem hard, Hierom no time must seem long, all the while we are seeking after Eternall glory.

Symphorianus a Christian young [Page 356] man after that he was almost scourged to death, as he was dragged to execution at Augusto­dunum, met his mother upon the way; But how? Not tearing the hair from her head, or rending her clothes, or laying open her breasts, or making grievous lamentation as the manner of foolish women is to do: But carrying her self like an Heroicall and Christian Lady. For she cryed out and called unto her sonne and said, Sonne, my sonne I say, remember life Eternall, look up to heaven, lift up thine eyes to him that reigneth there. Life is not taken from thee, but is exchanged for a better. At which words of his mother the young man was so exceedingly animated, that he went willingly to execution, and chear­fully like a stout champion laid down his head upon the block, and exposed his throat to the fa­tall ax.

Heare this, O Christians all, and remember your selves. This is the case of every man living; We are on our way to death; we go not [Page 357] so fast, it may be, as Symphorianus [...]id; but yet we are all going, and we have not farre to go. The noble armies of Martyrs which are gone before us, they call unto us from heaven, and say as the Christian and couragious mother said unto her sonne as he was going to execution, Remember life Eter­nall, look up to heaven, and lift up your eyes to him that reigneth there. Carry thy self therefore like a Symphorian, whosoever profes­sest thy self to be a Christian. Do not hang back, be not loth to go, withdraw not thy neck from the yoke, nor thy shoulders from the crosse; be not afraid to suffer for Christ, be not afraid to die for Christ, be not afraid to eat fire, or to devoure the sword for the name of Christ. Here shew thy self a man, take good courage, pull up a good heart. And when thou art at any time tempted, when thou art grieved, when thou art made sor­rowfull, when thou art vexed, when thou art despised, when thou art made a laughing-stock, [Page 358] when thou art disgraced, when thou art spoiled of thy goods, when it is with thee as it was with Job upon the dunghill, or, if it can be, worse: then call to minde Sympho­rian, and a thousand more stout Christians such as he was, and learn of them Christian courage and magnanimitie, and boldly and free­ly break forth into these words, and repeat them often; Whatsoever I suffer here, it is but a Modicum, it is but short. Farewell then all the world, and all the things that are therein: And welcome to me, Thou art wel­come Eternitie.