Jesus and the resurrection justified by witnesses in heaven and in earth in two parts : the first shewing that Jesus is the Son of God, the second that in him we have eternall life / by Symon Patrick ...

V.

I. Let him therefore that believes this Record, that God hath given us Eternall Life in his Son Jesus, ask himself what he thinks in his Conscience is the way to this supreme Felicity. May we live here just as we list, and yet hope hereafter to live with Christ? Or can we reasonably think to come to him without any thought a∣bout it; and to be received up to his heavenly Kingdom, though we mind no∣thing now but what we can get in this World? Strange! that Christian people should imagine Piety and Vertue to be things superfluous! and take the morti∣fying the lusts of the flesh, the lust of the eye, and the pride of life, to be nothing else but a piece of Monasticall austerity, and melancholick devotion! a thing which mere black choler and a peevish disposition makes men trouble themselves and the world withall! Are we so blind as to think, that a carefull endeavour af∣ter an inoffensive life towards God and towards men is but a precise Nicety; which may be commended in those that have nothing else to doe, but is of no necessity to our living eternally with

God? We cannot, sure, be so forsaken of our reason. No; nor think that the business of Religion is onely to hear the word of God, and to be frequently on our knees; and that we need not be so solicitous how to live and walk in the ways of God's Commandments. What man instructed in the Gospell can be so senseless, as to think by knocking often at heaven gates to get an entrance, though otherwise he stands idle? Do the Holy Books inspire us with any such conceits? Do they tell us some holy breath will waft us safe over the dangerous Sea of worldly affairs, troubles, pleasures, and temptations of various kinds? Needs there no labour at the sails or the oars? no wise guidance and steerage of the ves∣sel? no guard and defence against pi∣rates? but a man may confidently com∣mit himself to the winds, and let his ves∣sel run whither they will carry it? May he live, I mean, just as the course of the world hurries him, and as he is driven by the blast of outward accidents? some∣times this way, and sometimes the quite contrary? in good company and after some pathetick exhortations doing well, and then crossing all again when a new temptation to sin solicits him? Sure

such men, as can believe thus, fansy hea∣ven a void and empty space, where com∣pany is wanting; and imagine our Savi∣our cares not who comes thither, so it be but filled. They live as if all the regions above, the glorious Paradise of God, were but so much waste ground, which needs a Colony of Planters; it matters not of what quality they are, so it be but inha∣bited. O vile thoughts! that can ima∣gine God wants the company of such as care not for him; and that Heaven, which threw out the Angels that sinned, will entertain those who joyn with them in their foul rebellion! It is a wonderful grace, that he will invite us on any terms to his most blessed society. We doe him no kindness, but our selves, in seeking his heavenly Kingdom. Into which if we will not enter at such a gate as he sets open; we shall be shut out, and perish in our perverse ingratitude, or foolish presumption.

Consider, I beseech you, what do all these WITNESSES say concerning the way to it? Do they not tell us, that streight is the gate and narrow the way that leads to life? vii. Matt. 14. that we must strive to enter? xiii. Luke 24. and

that there shall in no wise enter into the holy city any thing that defileth? xxi. Rev. 27. and that without holiness no man shall see the Lord? xii. Hebr. 14. Which we must therefore excite our selves, by his promises, to perfect in the fear of God; having cleansed our selves from all filthi∣ness of the flesh and spirit. 2 Cor. vii. 1. And giving all diligence, adde to our faith vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity: For so an en∣trance shall be ministred to us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. i. 5, 6, 7, 11. Examine every one of them, and they will tell you as much. The FA∣THER, by a voice from heaven, bids us hear his Son; who says, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven. vii. Matt. 21. And the WORD saith, Blessed are they that doe his com∣mandments, that they may have right to the tree of life, and may enter in through the gates into the cit••. xxii. Rev. 14. Where∣fore as the HOLY G••OST saith, To

day if ye will hear his voice, harden not your hearts. iii. Heb. 7, 8. This was its language of old; and it was poured also on the Apostles, that repentance and re∣mission of sins might be preached in our Saviour's name among all nations. xxiv. Luk. 47, 49. Which is the end also of our being washed with WATER in his name: for we are baptized into his death; and therefore ought to reckon our selves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortall bo∣dy, that ye should obey it in the lusts there∣of. vi. Rom. 3, 11, 12. For his BLOUD was shed, that he might redeem us from all iniquity, and purifie unto himself a pe∣culiar people, zealous of good works. ii. Tit. 14. For which end also he was raised from the dead, (by the Eternall SPI∣RIT,) that he might bless us, in turning every one of us from his iniquities. iii. Act. 26. And therefore this the APOSTLES say and testifie in the Lord, that we hence∣forth walk not as other Gentiles walk. iv. Eph. 17. For God hath not called us unto uncleanness, but unto holiness. He therefore that despiseth, despiseth not man, but God; (saith St. Paul) who hath also given unto us his holy Spirit. 1 Thess. iv. 7, 8.

And if I should now send you to in∣quire, and ask for the old paths, as Jere∣miah speaks; would you find that the ancient Christians knew any other way to bliss then this? Did they, who, while they were in the flesh, lived not according, to it; who, being upon earth, had their conversation in heaven; whose lives excel∣led the best laws and statutes of their seve∣rall countries, which they strictly obeyed; who loved all, though persecuted by all; who blessed, when they were cursed; ho∣noured those that treated them despiteful∣ly; did good to those who punished them as evill doers , &c. did these men, I say, believe that Heaven might be wone one∣ly by their prayers, or by perpetuall dis∣puting about that Religion which they did not practise? How come we then to have so great a fondness for our selves, as to think that we shall carry that by the name and the profession of Christianity, which they could not get without so much labour? and to have such cheap thoughts of the Crown of glory, as to imagine it will bow and come down to those idle wishes, unto which there is nothing so mean in this world but scorns to stoop?

That one thought is sufficient to con∣vince us what we have to doe to be hap∣py. I need not send you so far as those elder times; go but to your selves, and enquire how you doe in the affairs of this world. Sure, men never got their estates with so little care as they hope to get Heaven. Ask a man why he follows his business so close; and he will tell you, that an estate is not got by wishing: that a family cannot be provided for by lying in bed, or sitting by the fire-side: that there are opportunities, which must be narrowly watcht; and cheats, which are not easily discovered. And yet, to see the imprudence and inconsiderateness of Mankind! The same person thinks to go to Heaven, and possess all the treasures there, by his Prayers alone; though cold too, and but little observed: or by a lame Repentance, which wants its effects: nay, by a death-bed groan, a few forced tears, and promises never performed: by some short snatches of Religion, a careless behaviour, and an unwatchfull life. He minds no occasion of doing or receiving good; is indifferent whether he lay hold of opportunities and good seasons; sel∣dom thinks of the place whither he would

go; denies himself nothing to which he hath a mind; bridles no appetite; curbs no passion; nay, will be drunk for com∣pany; and swear, rather then be thought such a coward as to stand in awe of God, or to want the breeding of a Gentleman; and, in brief, doth not half so much upon the account of Eternall Life, as many a man does for a single-peny.

What a strange dulness is this, to ima∣gine that all ends which we aim at must be compassed by means proportionable to their greatness, but onely the very grea∣test and last End of all? The Souldier gets not the victory by mere railing at his enemy; but, as the Apostle speaks, 2 Tim. ii. 3, &c. endures hardness, and entangles not himself with the affairs of this life. And it is the labouring husband∣man, as it there follows, who partakes of the fruits. All things in the world, as Solomon saith, are full of labour. And do we think that our Souls onely are exemp∣ted, and may be saved by doing nothing? that Vertue will grow there without our care? or that an eternall harvest of joy will spring up to us, without labouring to doe vertuously? It is a great shame to say it, but such are the hopes of foolish

men: who are perfectly like the Israelites, of whom God says, x. Hos. 11. Ephraim is an heifer that is taught, to plow; but loveth onely to tread out the corn. That is, as D. Kimchi glosses, they were taught the Law, and instructed to doe good; but minded nothing else, but merely to enjoy the promises in a fat and fruitfull Land which God had given them.

Let such remember, for a story some∣times sticks longer in their minds then the greatest reason, what a Wise man among the Jews said to a Friend of his, whom he met exceeding sad and dejected about some affairs which went cross to his de∣signs.

What's the matter, said he, that thou goest so heavily? doth any thing of this world trouble thee? Yes, said the other. And what hast thou got, said the Wise man again, by all thy care, solicitude and vexation? Alas! replied his Friend, thou seest by my troubled countenance how little I have got. Then, said the Wise man, consi∣der; if of this World, which thou hast followed with such diligence, thou hast got so little; what art thou like to get of the other World, which thou min∣dest not at all?

A very good Medita∣tion

for those who, after all their labour and thoughtfulness, are like to leave no great matters to their posterity; and for those whose greatest cunning and indu∣stry is not able to bring about their ends. And it may lead us to another profitable Meditation, how unequall we are in our dealing, while we lay out so many thoughts, and so much labour, upon things we are not sure to obtain; and so few and so little upon those which, as sure as God is true, shall be the portion of them that diligently seek them. The Souldier is not sure to win the victory, after all the hardship he has endured. And the frost may nip, and the bitter winds blast, the laborious Husbandman's fairest hopes. There is no design, save onely that we have for Heaven, but, af∣ter our best diligence, may miscarry. What madness then is it, thus to misplace our endeavours, by imploying them so seriously about those things which fre∣quently avoid us and fly from us; in the mean time neglecting those of infinite more value, which earnestly court us, and are desirous to bestow themselves upon us?

But there is no need of so many words to awaken our thoughts, to judge aright in these matters. And yet this is all we have to doe for our Salvation, (when we believe the Gospell,) to think often what we believe, and expect to receive from the bounty of Heaven.

II. Which if every one did, it might spare me the labour of asking again, whe∣ther we think in our conscience it is any great matter God demands of us, when he bids us, if we will obtain eternall life, obey his will revealed to us by Christ Jesus. Review the Christian Doctrine, a brief account of which I gave in the former Book; [Chap. v.] and when you have seen all that you are to doe, or to deny and suffer for righteousness sake, consider to what it will amount. If we take it compara∣tively, and cast it into the scales against immortall Life and the weight of Glory, it will presently seem so little, light and inconsiderable, that we shall not think it worth the speaking of. But let us wave that advantage, and onely consider every thing in it self absolutely.

1. What great matter is it that we find God expects we should doe for him? Had he bid us govern the World, and rule the Nations of the earth; he had set us a difficult task indeed: But when he requires us onely to govern our selves, to set in order our affections, and to sub∣due our unruly passions, which give us no small trouble, and expose us to great danger; what a reasonable demand is this? and upon what easie terms does he offer Eternall life? We might have com∣plained, if he had but required every one of us to be rich, and to get great e∣states; much more if he had expected we should be Philosophers, and be able to give an account of the secrets of Nature, and resolve all the questions we meet withall about the air and the water and the rest of the Elements: But when he onely bids us be content with our portion, and stay for what his wisedom will dis∣pense to us, and make a sober use of it; and be so wise as to acknowledge him in all things, and to discern good from e∣vill, and live vertuously in the enjoy∣ment of him and of our selves, and give a reasonable account of all our actions; one may well wonder what men would

have God to say, if they call this a very heavy burthen. But what if he should command us, with Abraham, to offer up an onely Son; or to feed all our life up∣on bread and water; or, with the An∣chorets, dig our graves in the wilderness, and have no other tools but our nails to doe it? should we not think it very hard; though we cannot say, as we may of the former, that it is impossible? And yet, comparatively speaking, Heaven would be a great bargain after all this. What a purchace then is it, when he calls for no Sacrifice but that of our own bo∣dies, which we are to present him holy, chast and pure, with true devotion and humility of spirit; together with the sa∣crifice of praise continually; giving thanks unto him for all his benefits; and not for∣getting to doe good, and to communicate; which are all reasonable services, and sa∣crifices with which God is well pleased? xii. Rom. 1. xiii. Heb. 15, 16. At what lower rate can Eternall life be set then this, that we will not be unreasonable? When will we be pleased, if it will not satisfie us to know that God will give us Eternall life, provided we will live so∣berly, and be gratefull to him who is the giver of all good things, and doe to

others as we would that they should doe to us? Is God beholden to us, when we accept of these terms of Salvation? They that imagine this too great a mortifica∣tion, and that they doe some mighty mat∣ter when they take this course to go to heaven, must mortifie that conceit, or it is not likely they will come thither.

2. But let us proceed, to consider what it is we must deny and suffer to attain this Felicity; and see to what the reckoning will come. If we put our sins into the number of those things we must forsake; it is apparent already, it would be a trouble to keep them. We are required indeed to crucifie the flesh; which seems an hard saying. But when we have enquired the meaning of it, there is no severity to be found in it. For it doth not oblige us to destroy, or so much as to impair, any faculty belonging to us: neither to wea∣ken the Understanding, nor dull the Ap∣prehension, nor overload the Memory; no nor consume our spirits, nor deform our bodies, nor prejudice our healths, nor spoil our beauty, or any thing else that God hath made. There is no true pleasure of which he deprives us; unless it be sometimes for a better and more

excellent end. He onely abridges our unjust liberty, and limits the hurtfull ex∣cesses of our desires and passions; which we are not to gratifie against our reason, to the injury of our selves or our neigh∣bours, and to the indangering the loss of some better good. In brief, He allows us to please our selves, so that every part of us be pleased; our Judgment and Con∣science, as well as the lower Appetites. And what now doth all this amount unto, but the doing our selves a reall and intire kindness?

But in some state of things God will have us forsake all our worldly goods and possessions, for the kingdom of heaven's sake; as he required the Apostles and the first Disciples to Christianity. True. But do we not set too high a price upon these things, if we value our obedience at a great rate, upon this account? I will let alone the comparison we ought to make between our loss and our gain. Weigh things impartially by themselves, and consider what it is we part withall; should we suffer all our worldly goods to be taken from us, rather then part with our Religion. Do we lose any more then a Philosopher hath left of his

own accord, for the convenience of his study; and that he might not be incum∣bred in his contemplations? And while we had them, were all those things ne∣cessary for us? Doth Nature require so much? Did not a great many of them lie by us unused? What a small matter now does the account come to, when we have made this abatement? And how little reason is there, that the parting with these things should make such a noise, as if we had made some exceeding rich present to God's almighty love, from whom we received them?

But let us look upon them again, to∣gether with the loss of life; and consider, Are they things which we could have kept very long? Do we any more then part with them a little before the time? And what difference is there between their leaving us, and our leaving them; but the advantage we have, by living a while after them, to give a proof of a little very short patience, and of intire trust in God, and absolute resignation to his will? Let the things we leave for God's sake be rated as high as we please, all that can be made of them comes at last to this; that, in obedience to God,

we let them go a little before we could not enjoy them. And suppose we be re∣quired to die; it is but to go another way out of the world, then we must shortly, perhaps presently, have done. There is no difference at all, but onely as much as there is between a sword, and an acute disease; between the flames of fire, and those of a burning fever.

But we may endure many torments, perhaps, in the world before we die; which are worse then death it self. It may be so; and there is a possibility, it may not be so. Now supposing we do not suffer any torments, what a small mat∣ter is it that God asks, that we may go to Heaven? where we shall have an Happi∣ness so great, that we may well, if need be, (as St. Peter speaks,) consent to en∣dure something that looks more like self∣deniall then any thing I have mentioned, to obtain it. And yet when that neces∣sity comes, this will arise to no great ex∣pense. It is no more then we may na∣turally suffer by the stone, or the gout, or by some such disease which may seize upon us; and not carry us to heaven neither. And it is likewise considerable, that wicked men many times take more

pains, and endure a great deal more then this comes to, to go to hell. Do we not see what attendance their lusts require from them? and that they make provi∣sion for their satisfaction with much soli∣citude and trouble? Nay, do not their expences frequently run very high, to gra∣tifie some worldly or fleshly desire? One man breaks his sleep; another pines his body; a third consumes his estate; a fourth nourishes loathsome and foul dis∣eases; a fifth breeds cruell and tormen∣ting pains, which set him upon the rack; a sixth ventures his life, and runs the haz∣zard of the gallows, or of a severer death. And all sinners contrive and plot and trouble their brains to find opportu∣nities, and are often vexed with disap∣pointments, and as often put to shame, and always troubled with their desires, till they meet with some satisfaction; and being never satisfied, are always troubled with their restless desires.

Let all these things be considered so∣berly; and then tell me, whether God demands great things of us, to obtain E∣ternall Life: and doth not rather won∣derfully oblige us, in accepting so graci∣ously our poor services; nay, carries us

from the happiness of doing his will here, to the happiness of having it rewarded with a most glorious recompence in ano∣ther world.

And cast in this consideration also, (which Clemens Alexandrinus pro∣pounds to the Gentiles,) how much ma∣ny men would be willing to give, if it were set at a price, to purchase everla∣sting Salvation. And therefore what ac∣count can they give of their unwilling∣ness to accept of that on such easie terms, which cannot be bought with all the gold, if we had it, of the fabulous Pacto∣lus? We may purchase this most preci∣ous Salvation, if we will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with our own Treasure, which we have within our selves; viz. Charity, and a lively Faith. This is its just price, saith he, which God will gladly accept. For we hope in the living God, who is the Sa∣viour of all men, especially of the Faith∣full. But it cannot be obtained by any other means. For they that stick to this World as weeds do to the rocks in the sea, slight immortality; and judge them∣selves unworthy of the other World, which at so low a rate offered it self to their Faith and Charity.

But we have just reason to proceed a great deal farther then all this; and sup∣posing a man could alway live here with∣out the least trouble, and in the fullest contentment that either his Soul or body can now enjoy, I ask again, whether a man that believes the Gospell would be wil∣ling to have his Eternall life in this World: and not rather chuse to go thither, where both Soul and body shall be so wonder∣fully improved, as to be capable of more solid, pure and durable pleasures, then this Earth can ever afford. He that con∣siders how weak humane Nature is in this state, and how unable to entertain it self long with any of those things which please our senses, will not take much time to resolve this question. Should we be furnished with the best delights that Na∣ture can crave, in the most perfect health and vigorous strength; still we should find either fulness and satiety, or lassitude and weariness follow the enjoyment. This is a great part of man's vanity in his best Estate; that all his fruitions either suppose, or make, a consumption of his spirits.

And how short our understandings are and will be while we apprehend by the brain, and are forced to spend so much time in serving our bodily necessities, we cannot but be sensible: and therefore shall always be possessed with desires which cannot here be satisfied; and long to know those things, of which, should we stay never so many Ages here, we must remain ignorant. Who would not then, that hath any hopes in another world, freely consent to a dissolution, in order to a better conjunction of Soul and body, in a state of greater strength and spriteliness to enjoy a fuller good; with greater constancy, without any weariness or dejection of appetite, with perfect sa∣tisfaction, and an eternall pleasure in en∣joying the same again?

And if we agree to this, judge then what reason there is to be exceeding so∣licitous to attain that heavenly Bliss, which so inconceivably transcends all that we can fansy to our selves, but are never like to enjoy, in this world. And judge again, how unworthy then this short, this troublesome life, which is but like a dream, full of distracted thoughts

and cares and fears, is, to come into any competition with that Eternall life which we expect. And once more, how mad they are, who prefer a brutall, wicked life, which mere rationall men have his∣sed out of the world; before that happy state, which far exceeds even the life of innocence in a Paradise upon earth.

VI. And let us hence take occasion to consider again; if it be not desirable al∣way to stay here on this Earth, how far distant are they from the happiness of the other World, who have their thoughts very rarely there? What shall we think of such careless believers, as love not to have their minds troubled with the thoughts of Death and of Eternall Life; with which they desire to have as little acquaintance as may be, till they come thither? Are they afraid of believing it too strongly, for fear it should spoil all their earthly delights, and make them lose the relish they have of bodily pleasures; or hinder their business, and make them have no list to follow it? There is no danger of this: for a lively belief of the Life to come heightens all our other joys, by making them innocent; and furthers our affairs, by making us diligent, but

not too solicitous. But some such fancy possesses the hearts of men; who have no inclination to entertain any familiari∣ty with Heaven, till they think they are shortly to leave this Earth. For if we de∣sire them to think often and seriously of Eternall Life, they return such an An∣swer as Antipater made to a man that pre∣sented him with a Book concerning Hap∣piness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am not at leisure: Tell me of this when I have nothing else to doe; now I have other more weighty imployments. This is the sense of mens gross negligence, and their seldom reti∣ring to look up unto Jesus. Who justly expected not onely that greater multi∣tudes, upon the publishing of such an in∣comparable glory and happiness, should become Religious; but that their Piety should arrive to a greater height of Ver∣tue, by perpetuall contemplation of it. Christians, one would think, should love Vertue more dearly, and be more intire∣ly devoted to the study of it, now that it hath such a dowry; then any Philoso∣phers ever were, who loved it for it self, and thought it to be its own price and por∣tion. And so they would, if they did not lay aside all consideration, and suffer the thoughts of Eternal Bliss to slip out of their minds.

It is a saying among the Jews, that when God first created Man, his stature was so tall, that he reached from heaven to earth, and could grasp all this world in his arms, as a very little thing. But post peccatum Deus eum minuit ad cen∣tum cubitos; after he sinned, God took him down to the height of an hundred cubits. And still as men grew worse and worse, they sunk lower, till they dwin∣dled away, as we see by our selves, al∣most to Nothing. The Morall of it is very true. And if the Christian Faith, like the breath of life wherewith God inspired Man at the first, did throughly possess and renew our Souls; we should grow up again to such an excellent pitch, as to be above all the Earth, and tread it under our feet. At the very entrance of it, we should be inflamed with a most vehement desire and hope to grow till we be above the heavens, and made as∣sociates with the Angels, and sit down with our Blessed Saviour in his Throne. And the lively hope of this will make us presently discharge our selves of all those evill affections, which have degraded us and sunk us so low, that many men can scarce be discerned from the brutes that

perish. They can speak, indeed; but that too is so sottishly unreasonable, as it one∣ly serves to proclaim into what a pitifull condition they are faln. Out of which nothing but the Christian Faith can raise us; which delivered the Gentile world from their Idolatry, and purged their hearts, when they lay 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Origen often speaks, in the most con∣fused mixture of all filthiness and impuri∣ty. It retains its virtue still, did we but inliven it by such affectionate considera∣tions as these. Which make us so asha∣med to continue wallowing in the mire, that they will not suffer us to content our selves with a mean degree of purity; but as he which called us is holy, so they press us to be holy in all manner of conversation. 1 Pet. i. 15.

V. And can any man now imagine, there is no danger at all in resisting so mighty a motive as this, to all well-doing? or that a man shall be no more miserable after his neglect of such great Salvation, then he would have been if no such proposall had been made to him? Where have those men lived? what have they been thinking of all their days, into whose hearts such a belief can enter, that Christians may sin

at as easy a rate as heathens? What? will despite done to such astonishing love of God to men, as is manifested to us, not at all inflame the reckoning? Can a man see the Kingdom of Heaven set open be∣fore his eyes, and offered to him; and after he hath so contemned it, as to pre∣fer a little of this World before it, be used as favourably in hell, as if he had never heard of it? What doth our Saviour mean then, when he saith, It shall be more to∣lerable for Sodom and Gomorrah in the day of judgment, then for those places where the Gospell of God's grace was preached? This very thing will make the fire more devouring, to think for what poor pleasures or gains they set at nought so stupendious a grace; and that with∣all they have lost those things for which they lost Heaven. When they see how inconsiderable all their past delights were, it will make the madness seem greater, and the more distract and tor∣ment their inraged Minds, to think how dear they now pay for them. The mi∣serable Soul will then continually pour upon it self the hottest and most scal∣ding thoughts of its own gross stupi∣dity, and senseless negligence. It will flame with anger and burning wrath a∣gainst

it self, for the frantick choice which it hath made. And rolling it self in the fire of its own fretfull and impatient dis∣pleasure, will take such a furious revenge upon it self, as to become its own dread∣full executioner. In this misery it will lie frying for ever; sibique perpetuum pabu∣lum subministrabit, and afford to it self perpetuall fewell, to keep alive the boi∣ling rage and fierce displeasure it hath conceived against it self. The stings thereof will be sharper and more fre∣quently returning, then any pain, which we are now sensible of, can represent. The flashes of Lightning are not so sear∣ching; and they will be as quick as the thoughts of a Spirit. And what the hideous and dolefull groans of a Spirit are, we cannot tell; especially that lies under the load of this thought, that it might have been as happy as now it is mi∣serable.

You may take a review of what was said in the beginning concerning ETER∣NALL LIFE, and by that make some judgment of the Misery of those who are so unhappy as to lose it. They will be deprived of all that Bliss which the Souls and bodies of the just shall injoy; and

not be able to avoid the sorest pains, which even from thence will necessarily arise. For the greater you can suppose their knowledge of God to be in the other World, (which is the Life of pious Souls,) so mu•••• the greater will their sorrow and heaviness be, to think that they have lost the favour of the Creatour of the World, the Fountain of all Good. And when they behold the glory wherein the just appear with our Blessed Lord, this will be a new grief to them, and most misera∣bly afflict their hearts; whensoever they think what praise is given to those holy men whom they despised, in what glory they shine, and unto what dignity they are preferred; and on the other side con∣sider their own shame and reproach, and how vilely they lie under a perpetuall curse, pronounced against them be∣fore Angels and men, by the Lord of all.

And it will increase the torment, to consider that they are the cause of all this misery, which they have drawn upon themselves. Their negligence will come to mind, which gave no heed to the Di∣vine illuminations. Their contumacy also, which resisted the Divine motions. Their

horrid wickedness, into which they ran a∣gainst the cries even of their own conscien∣ces. And these considerations they will not be able to avoid, nor put off the thoughts of the greatness of their misery. But they will stick close to them, and perpe∣tually sting them; so that all their Know∣ledge, which is so comfortable to others, will breed in them the most exquisite grief and sorrow. This our Saviour means by outer darkness, into which they shall be cast. From whence we may guess in what conditions their Wills and their Af∣fections must needs be: in which there will be no love of God at all; nothing, that we can conceive, but envy at the glo∣ry of the blessed; hatred of themselves, as the cause of all this mischief; vexation of heart, to see how great it is; and de∣speration of seeing it grow less.

But I shall pursue it no farther, because it would take up too much room in this discourse, which already begins to grow too big. I shall onely adde, that none knows what flames the breath of the Lord will kindle. The power of his anger is inconceivable; especially when incensed by the slighting of his love. And there∣fore what can we say of the dolours which

the fire that never goes out, and the worm that never dies, when they meet together, will cause both in the Souls and bodies of such contemptuous sinners? Who will begin then to wish they had never been acquainted with the glad tidings of Sal∣vation; that so they might have lain in some more private corner of the miserable World, in a bed of softer and more gen∣tle flames, and without that open disgrace to which they will be exposed. What an ease would they think it, if they might but have the favour to houl among the poor Indians, and shriek no louder then other wicked Pagans; and have no worse Devills to lash them then the leud Ma∣hometans, who never had a thought of a∣ny thing higher then a fleshly Paradise? And yet the Pagans themselves thought their condition would be bad enough, if they lived impiously; and that it was im∣possible to escape a just punishment in another world. As appears, among a num∣ber of other records, from that discourse I mentioned of Gobryas; who saith the first place men come into when they de∣part this life is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Field of truth. So called, because there Judges sit to examine how every one hath passed his life: and there is no way to evade

their sentence by subterfuges or lies, (as his words are,) but they will dispose of all men with exact justice, according as they deserve. What they had some dark fancy of, is now plainly and clearly revealed un∣to us; who are instructed, that God hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. xvii. Act. 31. And therefore we ought to be afraid of treasuring up unto our selves wrath against the day of wrath, and revelation of the righteous judgment of God; Who will ren∣der to every man according to his deeds: To them, who by patient continuance in well-doing seek for glory, honour and im∣mortality, eternall life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; Tribulation and anguish upon every Soul of man that doeth evill, of the Jew (we may say Christian) first, and also of the Gentile. ii. Romans 5, 6, 7, 8, 9.

VI. Consider then, I beseech you, once more, (which is all the questions I shall ask,) what you are now resolved to doe. Will

you put it to the venture, whether you be immortally happy or no? Is it true that Jesus lives, and is the Lord of all, and will give Eternall life to his servants, worth more then all the pains they can take for it; but which cannot be wone by trifling and careless endeavours; and yet offers it self graciously to those that will accept of it on most reasonable terms, which we cannot refuse without the greatest disre∣spect to God and danger to our selves? Consider then, I beseech you, what is the wisest course for him to take that believes all this, and doth not think we have been all this time discoursing of a fiction. Is every man that reads these things resolved to become a new creature? and to say, as St. Paul did after he had seen our Sa∣viour, Lord, what wouldst thou have me to doe? or as the Israelites, who beheld no such sights as are set before our eyes, All that the Lord our God speaks to us, we will hear it and doe it?

O that there were such an heart, as it there follows, in every one of us, that we would mind these things, and no longer neglect such great Salvation! For what will become of us, if, being thus convin∣ced what we ought to doe, we should

put away this Blessedness from us, and judge our selves unworthy of Eternall life? God forbid that we should be so wicked, and so miserable. Shall such glorious things, and so certain, be proposed to us, and few or none regard them? A King∣dom, a Crown of glory lie before us, and we scornfully overlook it? Wo be to us, that the Father from heaven should speak so often and so loudly, and we not hear∣ken to his voice! That the Eternall Word should appear in glory, and we fools be taken more with fading beauties! That the Holy Ghost should descend from heaven, and the Devill still carry all be∣fore him! That the Lord Jesus should shed his precious bloud for us, and we not part with a vile affection! What is be∣come of our wit? where do our Souls dwell? or what company have they kept, that they are grown so void of all reason? Or do they think themselves so wise, that they have found something better then God? something more valuable then E∣ternall life, and more certain too? When did the World get it self made so great a Good? On what day was it that it en∣gaged hereafter to be more constant to its Friends? Where are the Witnesses, and the Seal to this bond?

Ah wretched fools that we are, to let our Souls be cheated so easily of such an happiness! or rather thus to impose upon our selves with such weak and childish imaginations! Is any thing here grown so big, that we cannot see the dispropor∣tion between it and Heaven? or is this World of such grand concern to us, that we cannot be at leisure to hear what our Saviour offers us? Have we no greater regard to these Witnesses, then to suffer them to be baffled by every fleshly rea∣soning, though never so silly and incon∣siderable? Let us bethink our selves a little better. Let us doe them so much right, as to examine them impartially; and then if they deserve not belief, let the Devill and the World take all. But if they declare beyond all exception, that Jesus is the Lord, and hath Eternall life, and will bestow it on those that obey him, let us not be so bold as to slight him any longer; but go and humbly tender our hearts to him, and give him thanks that he will accept them. Is his yoke, think you, uneasy, and his burthen too great a load? What was the load then which he carried, when all our sins were laid upon him? what a yoke was the

Cross it self, and all the indignities that he suffered? And yet for the joy that was set before him (and which he hath now set before us) he endured all with admi∣rable patience. And indeed what can be too hard for him, who knows he labours for an infinite reward? Do we not all part with things very desirable, for a small gain we are to get by the exchange? And how earnest, how fierce are we to drive on such a bargain? How conten∣tedly can the tradesman lose his dinner on the market-day, rather then lose a customer, by whom he hopes to gain a shilling? All the traffick in the world is carried on by giving one thing for ano∣ther; and many times upon a little ad∣vantage. And therefore what makes us so unwilling to part with any thing in the world that God calls for, when he offers to give us goods of inestimable va∣lue in the room of it?

It is not a small portion that he assures us in his love, but he says we shall in∣herit all things, and that for ever. When we have served him threescore years and ten, (and who is there, alas! that serves him so much?) he doth not promise to settle on us an estate of so little as four∣score

score or an hundred years, of incompa∣rable happiness in the next World; (though we count it no mean bargain here, to part with a Lease of 70 years for one of 80 that is of equall value;) but more then so many Ages, more then mil∣lions of lives, even an Eternall life with himself in the heavens. Is there not a vast difference? Is not the disparity in∣conceivable between what we lay out, and what we receive; and between the bargains we are so greedy of here, and this happy exchange which God offers us? Why then is it neglected, as if it were too dear at the rates on which it is proposed? Are we not willing to give so much for it? Or is not the security good which God gives us for those hea∣venly possessions? Look over the Evi∣dences again which we have examined, and you will be ashamed to call them in question. And if you be satisfied, it will be a greater shame not to pursue this gainfull purchace, with the same eager∣ness, care and diligence, that we do our severall imployments in this world. We ought to account that day best spent, not wherein we have got the most money, but wherein we have made some consi∣derable improvement in true wisedom,

and done some singular service to our Lord Jesus, who is our hope. And in all our externall affairs let us exercise such justice, charity, thankfulness, and conten∣ted humility, that we may be able to say, if any body ask us what we are doing, We work for Eternity.

And that we may doe so, and not like Esau sell our inheritance for a mess of pot∣tage, (which will not be worth the tears it will cost us in this world, if ever we reflect upon our folly,) let us often cast our eyes upon this Happiness, frequently meditate on the joy of our Lord, and study seriously those holy Writings, wherein these precious promises are re∣corded. The Jews are so proud of their Law, (which hath no such Jewels in it neither,) that they fansy the Angels con∣tended with Moses about it; and would needs perswade him that it belonged to them . I am sure St. Peter says, that those heavenly Ministers have so great a value for the Gospell, that they desire to look into these things: wondering that we Gentiles should be made, not onely fellow-citizens with the Saints, but, equall to themselves. They rejoyced when they heard the good news, that our Lord was

come down to men; and it seems he hath told us things beyond all their expectati∣on. Shall not we then set a due esteem upon them, and look into them, and con∣sider them, who have them so near unto us, and are so much concerned in them? Then it were better for us if we had no eyes, or if we lived in those places where no such things are to be seen: for none will be so miserable, as they that might have been exceeding happy, and chose to remain miserable; and that when so few thoughts would have secured their happiness. For there is no way to be undone, but onely by not believing, or not considering the Gospell of God's grace. Secure but these two passages; and strict piety will necessarily be our imployment, and Eternall Life our re∣ward. No temptation will be strong enough to make us neglect our work; and, I am sure, faithfull is he who hath promised, and will not fail to pay us more then our wages.

Notes

• Vid pl. apud Ju∣••••in. Mart. Epist. ad D••ognet. p. 497.
• Admon. ad Gentes p. 55.
• Pirke El••••zer Cap. XLVI.