God's Eternal Preparations FOR HIS DYING SAINTS. Discovered in a Sermon at PAUL'S, May the 7th 1648 By Thomas Hill, D. D. Master of trinity-college in CAMBRIDG. Isai. 9 6. Unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder: and his Name shall be called Wonderful, counsellor, the mighty God, the Father of Eternities, the Prince of peace. Isai. 45. 17. Israël shall be saved with an everlasting Salvation. Incomparabiliter clara est civitas aeterna, ubi victoria, ubi veritas, ubi dignitas, ubi sanctitas, ubi vita, ubi eternitas. August. de Vita aeterna. repent quidem alta seculi corruunt, pulcra transeunt▪ nam cùm stare in his floribus suis mundus cernitur, repentinâ fortunâ turbatur; aut festinâ & omnia deturbante morte concluditur; vana ergò sunt gaudia seculi quae quasi manentia blandiuntur, sed amatores suos citò transeundo decipiunt. Greg. in 1 Reg. cap. 11. LONDON, Printed by William Du-gard for Nathanaël Brooks at the sign of the Angel in cornhill. 1648. VIA· una· COR· vnum· HONORATISSIMO D. D. JOANNI WARNER PRAETORI, & Spectatissimis Senatoribus, unà cum gravissimis Communis Concilii membris, celeberrimae Civitatis Londinensis Gubernatoribus, Auditoribúsque mei candidissimis, Thomas Hill S. Theolog. D. concionem hanc, habitam in Templo B. Pauli, Maii 7ᵒ Anno Dom. 1648 Tenue admodum, sinceri tamen amoris in Christo pignus erga animas vestras devotè D. D. D. AA To the Worshipful his worthy Friend Richard Foxton Esquire, one of his majesty's Justice of Peace for the Town of Cambridg, and others my ingenuous and candid Hearers therein. SIR! How you much respect as an ancient emanuel-college man, where (by the good hand of God upon me) I had both my first university being, and well-beeing; and likewise, as an old Disciple, a great friend to the most reverend and learned Mr Perkins; yea, and as an Instrument of advancing Justice in the commonwealth, of encouraging Religion in the Church, and Learning in the university (according to your sphere) as also my attentive and candid hearer for some years formerly in Cambridg: And I know not how better (for the present) to make any reciprocal return, then by tendering this Sermon (such as it is) to your acceptance; and hoping that by you it may with the more advantage be transmitted to others in Cambridg, who are prepared to receive the love of the truth, 2 Thes. 2. 1●. though delivered by me; as also for your Soul-improvement, by raising your thoughts in your declining years to mind eternity. It was the greatest part of it preached by me at trinity-church in Cambridg, Febr. 13. 1647. and I can truly say, it was both framed at first upon a sick bed, (when such thoughts are very seasonable) and preached when I was under sad symptoms of well-nigh six months quartan Ague. So desirous was I to promote the intended Combination for morning Sermons there, which depended upon me for the beginning of it, that with apparent hazard to my own health, (being not only weakened by my disease, but having, upon an occasion of a Communion, preached three times within a few days before in trinity-college chapel) I adventured upon the work out of an honest intention, though I had neither consent of Friends or Physicians. Admit I were not able to carry on or finish my discourse, as I desired, should I not rather have been pitied then bespattered, then grossly disparaged by son, and the present prevailing of my disease most shamefully misinterpreted by others, as if this were a judgement of God upon me, for defending the university against the Town; wherein they show as little Christianity as wisdom. As for them, I earnestly desire they would seriously consider what our saviour saith, Mat. 12. 36. Every idle word that men shall speak, they shall give account thereof in the day of judgement. Note. And if of every idle word, then undoubtedly of every uncharitable, censorious, lying, and blasphemous word. And likewise often remember that of the Prophet Zacharie, Zach. 1. 15. I am very sore displeased with the Heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. When God whips his children, it is most unbecoming brethren to add to their stripes. He is no ingenuous servant that triumphs over his fellow (unless he be guilty of some offence) when he is brought low before his Master. And as for me, I am not ashamed to be made comformable to my head Jesus Christ, who was accounted Beelzebub, the prince of devils; Mat. 12. 24. and to be reproached as one that was mad, which was the portion of the most wise and holy Apostle Paul. Neither shall I deny that this was an humbling Providence, that such an indisposition should surprise me then, Act. 26. 24. (though it might well be so after a longer and stronger intention of spirits in prayer then my condition would bear) to let splenatick fumes more prevailingly surprise me in preaching at that time, then in any other employment since my ague began; wherein I desire to sanctify God's Name, by abasing myself, and exalting Him without whom we can do nothing. I wish all may make a right interpretation of his actions which are infinitely wise, and consider that Ministers, being public persons, as they have consolations that they may comfort others, 2 Cor. 1. 3, 4. so have they many times afflictions for the edification and salvation of others: 2 Tim. 2. 10. Paul is an instance of both. And they must make account they may possibly inherit the same Apostle's portion; one while possibly to be adored, and almost sacrificed unto, Act. 14, 11, 12, 13. and yet soon after to be stoned, vers. 19 I were very stupid, did I not observe the various aspect of divers in cambridge-town towards me in some by-past years, wherein I have, and I hope still shall unchangeably endeavour to approve myself a true friend to their best good (in defiance to all unkindeness) and a faithful servant to their souls. Psal. 24. 6. Yet, by the good hand of God upon me, there have been withal a generation of Seekers which have cleaved unto, and with some fruitful acceptance, attended upon my ministry. I would not value personal respects, in comparison of that acceptance which hath reference unto the glory of Christ in Gospel-success. I remember, not without thankfulness to my good God, with what welcome entertainment many entertained my weak and plain preaching here in former years, An. Dem. 1628. 1629. when I was your preacher at Andrew's. I hope I shall never forget how much of God's goodness I found amongst you both in his assistance and your acceptance in the great plague; 1630. (he can make by his presence a Wilderness prove a Paradise) neither must I pass by with what readiness of mind you attended upon my occasional ministry in 1643, when Providence cast me for some time amongst you, the sons of violence having forced me from the place I then had in North-Hampton-shire. Tychmersh. But whence is this Eclipse? whence this black cloud? (God and some men's conscience know) which I doubt not but it will soon vanish, as Athanasius said of Arrius. Nubecula cit● transitura. Shall I trust God for my soul, and not for my reputation, for a crown, and not for a crust? It was indeed my portion to be involved in those unhappy differences between the university and Town of Cambridg, about their privileges, when I had the honour to serve them as vicechancellor. Is that a sufficient ground of such an unkind alteration, that they calumniate and traduce the Innocent thereupon? Alas! poor university, how hast thou offended the Town of Cambridg which lives so much upon thee? (as by woeful complaints appears when a great plague scatter's the scholars) that as of old it was in Tertullian's time, a crime to be a Christian: so it's now little less (amongst some for want of Christian charity) to be an engaged university-man, and to stand for that, though he be obliged thereunto by the Rules of ingenuity and Conscience. I do heartily wish, where our privileges are not subservient to the public good, they were regulated and bounded by those who have power as our competent Judges; but neither university nor Town must be Judges in their own case. We cannot give them away, they must not take them away, till the Parliament (to whom we have appealed) do determine the controversy. In the mean while, till they can have leisure to mind it, why should it be offensive for us to act soberly, according to that which the university hath been so long invested with, by the donation of Princes, confirmation of Parliaments, or by a voluntary composition betwixt both Corporations. Certainly, this is no sufficient ground for such passionate unchristian invectives, whereby they fret themselves to do evil, Psal. 37. 8. gratify him who is the Accuser of the Brethren, Rev. 12. 10. and the father of lies. Were it my portion only to be thus injured, John 8. 44. I should suspect myself; but my reverend Brethren, who deserve much better than I can, fare as ill from some, when one of them lately was forced by a violet fit of an ague, being preaching at the university-church, to break off not long after he began; it would make one tremble to hear what language was spoken thereupon against him, for the holy hand of God upon him, which might have befallen an Apostle; and against others of us engaged as Masters of colleges with him. O that I knew what language to speak, to win them to terms of amity with the university: Surely the Devil gets much advantage by these differences; they are most unhappy Instruments who ever do inflame them, whether university or Townsmen. Is God's Word the worse because delivered by men they now dislike? Is not this sad, that men, whose ministry they have valued, that they can scarce bring off your spirits to hear them preach. This is the devil's plot, in fomenting those prejudices to hinder the good of their souls, and the spreading of the Gospel. Herein mistake me not, I do not complain for want of Auditors. Yet it grieves me to see some of more eminent abilities, whose gifts were formerly highly valued, now to be slighted, because engaged in university-employment, as Masters of colleges. Yet, what ever some think of me, and how unkindly soever they have dealt with me, I will apply myself to you (whose Christian candour, and gospel-ingenuity, I have had some years experience of) not without respect to their good, who wish me none. I doubt not but you will bear my wonted plainness I can give you no more real testimony of my cordial love unto you, then by suggesting some few things, which, by God's blessing, may advance the good of your souls. I will begin with your duty towards God, Directions. who is our Alpha, and Omega; our first cause, and last end: as all the good we receive is derived from him, Rev. 1. 8. so all the good we receive must be resolved unto him. Prov. 3. 5, 6. Trust in the Lord with all your hearts, and lean not to your understanding: In all your ways acknowledge him, and he will direct your paths. Acquaint yourselves more and more with worshipping him purely, according to his will. I doubt Cambridg hath been too patient (I mean the Saints there) of sinful mixtures, not minding sufficiently the simplicity that is in Christ. 2 Cor. 11. 3. If you would have much of the presence of Christ, love purity, he walketh in the midst of the golden candlesticks; Revel. 2. 2. expect much of the presence of his Spirit, where there are pure golden Ordinances. Let the ministry of the Gospel be more precious unto you, receive the love of the truth, and attend upon preaching without respect of persons. Do not ye blush to remember, that when the truly Noble Earl of Manchester had picked a choice combination of most able Ministers out of the Country, that they should ride a dozen or twenty miles to preach a Sermon to you, and sometimes so few hearers that they were discouraged to preach? What ever you say or think of Scholars, did not they help to fill up Assemblies, there would be thin Auditories at week days Lectures. Remember (I pray) our saviour's words, he that heareth you, Luke 10, 16. heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Maintain Christian Communion, whereby you may join your gifts, experiences and prayers. O the amiable beauty of the spirits of primitive saints, who did so sweetly close, Act. 2▪ 4●▪ as, They continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and prayers. I can remember, when, in the most corrupt and dangerous times, some of you would adventure even your all, (so destructive was then the high Commission Court) to enjoy a praying-day together; what hath now deadened your spirits, that now these things are so much neglected? Is there not as much need as ever? Doth not the church's exigents bespeak your wrestling importunities at the throne of grace. Chide yourselves, and one another out of this dulness, or disjointing, and labour to remove the obstructions what ever they are. Often remember their practice, when one Apostle was in prison (We have many in persecution) instant prayer was made for him by the Church, Act. 12. 5. they prayed earnestly, and sped successfully. Yet, in your Christian communion, act soberly, and with a godly prudence. There are that admit young Scholars into fellowship with them in private duties, or rather into public: I dislike it not, that any Saints join to provoke one another to love and good works. Rom. 12. 3. But do not encourage them to do any thing beyond the proportion of their gifts, and without a call from God. Far be it from me to snib the movings of God's Spirit in the weakest and meanest of his Saints. I desire to live no longer than I cherish the least good in any, if indeed it be good duly circumstantiated. I know the direction Peter gives, 1 Pet. 4. 9, 11. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God, (which is a place they allege for that purpose.) But, 1. It may be this grace here mentioned, is chiefly the grace of bounty. 2. If it be meant of spiritual gifts and graces, and their exercise in prophesying, I grant, in Ecclesiâ constituendâ, in a Church to be constituted, occasionally, especially when upon trial by competent Judges of their abilities for the ministry, (with learned Dr Ames) something may be done that way, Cas. Consc. lib. 4. cap 25. de Voc. ad Minister. sine singulari vocatione, without a singular call. But that the admiration of some few ignorant (though honest) women, who judge much by quick expressions; (which are often beyond the experience and judgement of the speaker himself, being borrowed rather from others) or that one young scholar applauding of another, should be the call of Christ, I am not yet satisfied; but shall welcome any light that shall clear up any truth of Christ, though never so much against my present opinion. I do not lay the strength of a Minister's call upon a Prelate's blessing of him; nor upon a concurrence of all external circumstances and formality; Note▪ (though I heartily love and desire order in the Churches) neither must any judge of their call by their assistance. Many dear Saints call that a spiritual desertion of God in prayer, which is rather some darkness by the clouding of melancholy. Other Novices account that assistance from God in preaching oftentimes, which is rather heat of fancy, some warmth by applause, mixed indeed with some stirring affections. be whetstones to sharpen one another to raise some monument of your thanksgiving and thanksdoing, for God's distinguishing goodness to Cambridg. When other parts of the Kingdom were steeped in blood, you were dry; when destroying Angels swept away many in other places, you were but scratched. O never let it be forgotten how God snatched Cambridge out of the fire, in staying the plague these two last years; should not you now provoke your Magistrates more to mind the sanctifying the Lord's day, to restrain by their power those profane pollutions which cry for another more sweeping plague? Because they may not do all, but the university must share in power, therefore will they do nothing? This, I doubt will be no satisfying answer, when the Lord shall say to a Magistrate, Give an account of thy stewardship. Luke 16. 2. I could likewise wish there were a greater harmony of judgements amongst you; however let not difference of opinions breed difference of affections. Love the meanest Saints more for that of God you see in them, than you neglect them for what they differ from you that is not sinful. Convers meekly together, (distance increaseth difference) you may possibly satisfy one another. As long as we nourish prejudices, and take it for granted, there is no possibility of reconciliation, the devil blows the coal more, and exasperates the flame, till (it may be) men bite and devour one another's names and reputations; at least, do not suddenly excommunicate all you account carnal; Gal. 5. 1●. for Reprobates, though you cannot embrace them with a love of complacency, yet must you with a love of pity; there is not only Brotherly kindness, 2 Pet. 1. 7. but charity: so will you commend Religion to them who judge more of it by what they see, then by what they hear. Finally, as for myself, when they speak evil of me, Photii Epist. 10. I will satisfy myself with that of the ancient Writer, If the things thou producest be true, thou hast not hurt but advantaged me, whilst thou by reproving faults, mayst procure reformation: if they be false, thou dost more advantage me; for thou makest me more watchful to abstain, not only from such actions, but even from such thoughts; only, the more vigilant others are over me, pray the more for me, Isid. Hispal. because of my observers. I must say with the Father, I thank as well God for the cruelty of my Adversaries, as the love of Friends. It hath been my portion to suffer much by tongues amongst you, since my being vicechancellor, and to receive more unkind and unjust censures from some of Cambridg, then ever in all my life before; (my comfort is they are but few, and men whose interest was crossed, and therefore Self will be angry, and revenge often, though never so injuriously) yet nothing shall it discourage me from serving your and their souls. Let them misinterpret the hand of God upon me in my sickness, and the effects thereof; yet when ever God please's to restore my bodily health, by preaching to promote the health of their souls: I will beg by prayer the best good from God for them, who cannot speak a good word of me before men. I had enemies enough because I appeared for Reformation, which I would not decline (if I know my heart) out of love to my God, though I had not been (as I am) under the bond of a solemn Covenant obliging me thereunto. When the competition comes between God's will and man's, Peter hath taught how to resolve, Act. 4. 19 yea, that heroical Heathen Socrates, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vide Plat. Apol. Socrat. (which may make us blush) being accused, said, If upon such conditions (they being dishonourable) you Athenians will absolve me, I embrace you, I love you well, yet I will rather obey God than you. None need (especially not such as I think fear God) express more passion, because I would not, contrary to my oath betray (which it may be they expected from me, having been their preacher, with more acceptance formerly than it is fit for me to mention) privileges with which I was betrusted as vicechancellor, lifting up my hand to the most high, that I would maintain the statutes (which includes them) so far as they were agreeable to the Statutes and Ordinances of the Kingdom which are or shall be extant. If the Parliament had altered them, or when they shall please to bound them any way, the matter of my oath being taken away, I am at liberty. In the mean while, why may not the vicechancellor act for the university, as well as Mr Major for the Town of Cambridg, in pursuance of his Oath? The Mighty God of Peace, dry up the spring of these most unhappy and unseasonable differences, when there are so many dissensions abroad; which shall be my prayer and endeavour till the Lord please to accomplish it. If I must still suffer under the uncharitableness of any, I shall desire to kiss the rod of my Heavenly Father, Mic. 6. 9 who hath appointed it in this place where he hath been good unto me; and earnestly labour, that overcoming myself, Rom, 12. 20, ●● I may overcome evil with good, and not suffer myself to be overcome of evil, that in so doing, I may heap coals of fire upon their head, not to destroy them by burning, Igniculi Charitatis. but coals of charity to melt them, and so mould them into an unfeigned love of all the Brethren who love the Lord Jesus Christ sincerely. If this prevail not, I will make use of Paul's sovereign cordial, rejoicing in the testimony of my conscience, that in simplicity and godly sincerity, and not in fleshly wisdom, but by the grace of God I have had my conversation in the world, and more abundantly to youwards. Trin. Col. Camb. June the 7th 1648. Yours in the Gospel of Christ Jesus, Thomas Hill. God's eternal Preparations for his dying Saints. 2 CORINTH. 5. 1. For we know, that if our earthly house of this Tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. TOo many men in the world are like unwise Merchants that have two ships at sea; Preface. one little old rotten one, full of things of an inferior value; another, a goodly ship, and full fraught, and richly loaden; yet possibly, out of some particular and fond respect, he may more mind that rotten bark, than that stately ship, which calls for more serious thoughts, and more fervent prayers. Our immortal souls are goodly ships, indeed, sparks of divinity, our bodies are poor brittle houses of clay, (for the best of the sons of men dwell in no better.) Now, to have the strength of our thoughts, the vigour of our affections, the greatest stream of our endeavours, to run out to mind our bodies, it is a preposterous care; yet most men in the world are sick of this distemper; and therefore I shall desire you to set before you a better copy, that doth bespeak, yea, challenge, yea, command your imitation of it: Paul, he well knew the worth of his immortal soul, and therefore lays out his most serious thoughts about it, and the eternal welfare thereof. The words contain Paul's account of the sweet support that he had under bitter troubles. Be pleased to cast your eye upon the 4th Chapter, there you shall find him tossed upon a most troublesome sea of affliction; yet he Counts them all but light in the 17th verse: a strange Paradox at least to the carnal heart and ears. 1. You see how triumphantly he here speaks, we know, not not only in the singular, but in the plural number, not only for himself, but wrapp's in the Saints with him, we. 2. Not only conjecturally, that is Popish language, a dull, groundless hope of salvation only; but we know, where is an evidence and a certainty. 3. What did he know? why those lessons well worth the learning for all those that will be good Scholars in the school of Christ, and would be able to hold out, if their Master be provoked to whip them. we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens: that if, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, etsi, although (saith Grotius upon the place) Although our earthly house of this tabernacle were dissolved. Here you have a description of the brittleness of our body; 1. The body's mortality. a poor Venice-glass, goodly, beautiful, useful, but easily broken: every word (almost) hath an emphatical intimation; it is but an House: Houses, you know, will be out of repair, houses will fall in time; it is but an earthly house, and therefore may be resolved into its first principle; it is our earthly house of this Tabernacle; the Tabernacle was a movable house. When the children of Israël were to travel through the wilderness, they had Tents, they had Tabernacles, movable houses, fastened with a few cords and pins, easily removed. If our earthy house of this tabernacle were dissolved, soul and body though knit together, though the soul be the darling, as the Psalmist speaks, Psal. 35. 17. yet that knot must be untied, when they have been married forty, fifty, threescore years together; it needs no cutting asunder of the knot, it will break of itself, the lamp will burn out: all this shows the mortality of our body, but then that which he doth intend, is principally and more explicitly to show you that we have indeed an eternal provision made for us in heaven. Lay two things that have an opposition together, Contraria juxta se posita clariùs elucescunt. one will illustrate another, and make it appear more clearly, as Logicians speak: so saith Paul, we know that we have a building with God, an house not made with hands, eternal in the heavens. When he had before spoken of an house that was made of man; Carpenters build houses: but there is something reserved for the Saints, which is God's own making, and that in a more immediate way; man indeed is made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but here it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he being the more special immediate maker of this piece of work-manship, God's own preparing, none can do it but God himself, and he doth not use any instrument therein. We have a building of God. Heb. 1. ult. Great honour, that whilst poor Saints live here upon earth, Angels shall be their servants, and all creatures to attend them; and God himself in heaven hath been preparing a house for them, even from eternity what house? a house not made with hands. So in Hebr. 11. 10. A city whose builder and founder is God; we look for such an one. Eternal in the heavens: that was earthly, that was a Tabernacle, that was subject to dissolution; that was earthly, this is heavenly; that was but a Tabernacle, a very temporary house, this is eternal. And here was Paul's certainty, this he was sure of, which is a great matter, a glorious privilege. But there is one word which link's all together, and that must not be forgotten, and that is the first in the Text, For; What did support Paul? What was his cordial in those great extremities, that he did not sink when wave upon wave came flowing in upon him? saith he, For we know: 2 Cor. 4. 18. he had beheld those things that were eternal, we look not upon those things that are temporal, but those that are eternal: and here he, looked upon them with an eye of certainty, For we know; and from these premises deduces this sweet Conclusion. O that you and I had such faith to do the same, if God should cast us into as great a sea of troubles, as ever Paul was plunged into, that we might say, These are nothing! why so? For we know, that though the very sentence of death should not only be passed, but executed upon us, by these troubles, by the furious malice of unreasonable men, Is verè felix qui miser esse nequit. yet they cannot make us miserables as he is truly happy indeed that cannot be made miserable: he is a rich Citizen indeed, that cannot be undone by the Devil and all his Agents; we know God hath prepared a house for us, where he will entertain us with everlasting happiness. Out of the words (had I time) I might handle these three Propositions. First, Doct. 1. That God hath been pleased to make eternal provision for all his Saints in heaven. Secondly, Doct. 2. That it is possible for his Saints to have a certainty of this, that God hath built such a house for them in heaven, where he mean's to entertain them eternally. Thirdly, Doct. 3. The certain evidence of this to their own hearts, would be a most sweet and sovereign cordial under the bitterest troubles that can befall them. Let us begin with the first, and that I shall only handle at this time; but before I make any further entrance upon it, give me leave only to premise this one thing: The best of Saints dwell here in poor tabernacles: the best of Saints, all Adam's sons have no better a portion, then to dwell in poor earthly Tabernacles. Some men are very great, so great, that they are called Gods, Psal. 82. yet even they must die like men. It is appointed for all men once to die, Hebr. 9 27. And in the same Dialect doth the Psalmist speak in another place, Psal. 39 5. Verily man in his best estate is altogether vanity; not only man when he lies sick under a great long Ague, or a fever, or the Stone, or the Gout; not only under infirmities of old age, which is a kind of sickness, but verily man in his best, take him in flore; take any young man, when he hath strength, and vigour, and marrow, and all heat, all advantages nature can afford him, yet in his best he is altogether vanity. Old men must die, and young men may die: I believe you have many instances of both; it may be it hath cost some of you many bitter and brinish tears: we are all poor tenants at will; it is true, we are tenants for life, but yet that life is but for a moment; and so indeed our lease is but from moment to moment. O that we were so wise as to consider it, and therefore to carry ourselves like Pilgrims and strangers here, and abstain from fleshly lusts, which war against our immortal souls, as the Apostl●Peter beseecheth his beloved, 1 Pet. 2. 11. Do not reckon yourselves at home, make account you are but in a journey, you are But {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in an Inn; it is to no purpose to go build there, to go plant there a garden, to go furnish your chamber, you are but for a night's lodging; the very stoics (Epictetus, and others) could speak that language: O that we could be the more active, while our candles are burning, because we know not how soon they may be extinguished; God let's not always the candle burn out, Note. sometimes it is put out: O that we could be active as our saviour Christ was, I will do my Father's work while it is day, while it is light, the night cometh when no man work's, Joh. 9 4. O that we would so consider, that we dwell in these brittle houses of clay, Ephes. 5. 16. that we would redeem time, redeem precious opportunities; eternity dependeth upon every moment; A quolibet momento pendet aeternitas. there are many that sell away their time to the first temptation in the morning: many young Gentlemen, Citizens, and others, for whom their fathers have had many wearisome journeys and thoughts, night and day, to get good estates; now they think themselves Gentlemen, the first thing they do in a morning, after they have spruced, and powdered, Note. and combed, and tricked up themselves, than they sell themselves and their talon of time to the next temptation, at the next tavern, at the next gaming-house: the Lord put it into the hearts of the honourable Governors of this city, to look to those snares, those pitfalls, that have undone many thousand young men; and where many of your estates, after you have gotten them with a great deal of care and industry, are thrown away with the shaking of the elbow (as they say); they sell away their time, so far are they from redeeming time: little do they mind eternity, and and consider, that at the best they also dwell in houses of clay, and that in their best estate they are altogether vanity; this I premise. There are three things will conduce (if God please to help me in the midst of many weaknesses) to open this point, That he hath made eternal provision to entertain all his Saints in heaven. 1. I'll give you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it, by way of demonstration, that it is so. 2. The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or grounds of it, how it comes to pass that it should be so. 3. What the Nature of this eternity is. * I. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, That God hath made eternal Provision for his Saints, appears by 4. demonstrations▪ 1. Demonst. God hath given his Saints immortal souls capable of eternal happiness. For the first, there are these hints which I hope will help to clear it: If the Lord did not intend eternal provision for his Saints in heaven, why hath he given them immortal souls, capable of eternity? God and Nature (saith the Philosopher) never do any thing in vain: let us say, God, and his wisdom and grace never doth any thing in vain. There are many desperate disputes (never did we expect to hear such in England, especially in these times of Reformation) against the immortality of the soul, in defiance to that clear light of God's Word even here. There is a house eternal in the heavens, for what? for a mortal body? for a mortal soul? what need's an eternal house for a mortal soul? Note. Paul desired to be dissolved and to be with Christ: it seems Paul, who was guided by the Spirit of God, Philip. 1. 21. he thought he had an immortal soul, else why did he desire to die, that he might be with Christ? he had better have stayed here; he did enjoy much of Christ here; why would Christ himself have given such an answer to the Thief, Luke 23. 42, 43. Lord, remember me when thou comest into thy Kingdom; why, saith he, this day shalt thou be with me in Paradise: It is a poor evasion they have, that Christ should say to him, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Verily, I say unto thee to day, there they would have the comma, thou shalt be with me in Paradise; then the answer is not full to the Thief's question; for than they overthrow the Scriptures, and make it nothing, and withal, manifestly pervert the original, as the Spirit of God speaks it unto us; but this is the first thing, God hath given you immortal souls, and therefore reserves it for you. 2ly. 2. Demonst. God hath appointed a day of the Resurrection. Act. 17. 30. The Lord hath proclaimed, that he hath appointed a day (though it be concealed) that there shall be a resurrection of all his Saints, their souls and bodies shall be reunited. It is most desperate doctrine the Socinians have up and down in their books, they have a delentur, they tell you your souls shall be blotted out. Who would have thought we should ever have so far complied with Socinians and Arminians, as many people do? I hope it is ignorantly; but, to speak the very Socinians language, they reckon the soul shall be blotted out, no eternity afterwards: but why soul and body reunited? Surely, for some further end; hath not Jesus Christ said, Joh. 6. 39, 44. he hath it twice, I came down to do my Father's will, and the will of my Father is this, that all that he hath given me shall come to me, and I will lose none of them: so again, ver. 44. and I will lose none of them; not the least member, not the least finger, not a joint in the mystical body of Christ shall be lost; for this is certain, Note. (and it is a most sweet truth) As by the death of Christ the hypostatical union was not dissolved, not the human Nature separated from the divinity; so by the death of a Saint, the mystical union is not dissolved; neither body or soul are disjointed or separated from Christ, the very dust of a Saint is still in Christ's keeping, and (though in a most mysterious way, yet) both soul and body are united to him; though many of your friends may be lost in the sea, and eaten by fishes, though many of them shot to pieces with bullets, and torn with Cannon, &c. yet still the mystical Union is undissolved; and though it is true Jesus Christ will send for wicked men at the day of judgement, as a judge send's for a Prisoner, the Sheriff, or who ever the officer be, when he intends to execute him, commanding that such a Prisoner be brought to the place of Execution; Colos. 3. 3, 4. yet he raises his Saints, not as a judge, but as an head: he raises them by virtue of union with himself, as a father send's for his Son home from the university, that he may more refresh him, and satisfy him, and clothe him, &c. it may be he thinks he hath had short Commons there, that now he may come and be entertained with the fatling, Luk. 15. even as the Father did entertain his Prodigal son, and much more than we are capable here upon earth; but then 3ly. 3. Domonstrat; God hath appointed a day to give them possession of eternity. Mat. 25. 23, 34. There is a day of judgement, when they shall have possession of this eternity; come ye blessed of my Father enter into the Kingdom. heretofore the Kingdom of Christ hath been in them, entered into them, but now they must enter into the Kingdom; heretofore som●joy entered into them, but now they must enter into their Master's joy, be possessed of joy, of a Kingdom; and then fourthly, and Lastly, 4. Demonstrat. Christ hath prepared Mansions. Jesus Christ himself hath prepared Mansions: Joh. 14. 2. Mansions are not tabernacles, but durable houses: I go to my Father to prepare a place for you, and thither you shall come, and there are many mansions; if it were not so I would have told you; (a most ingenuous melting speech) room enough in heaven for all the Saints; though God hath never so many children, yet every one shall be his heir; and though Jesus Christ have never so many subjects, yet every one shall be a King; why? because he himself is their reward, he himself is their Crown, he himself (as Austin saith) is their Inheritance; every one an house, every one a Mansion in heaven? yes, God himself is their habitation, who is eternal. Now the Grounds, II. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Grounds of the Doctrine. 1. God hath decreed it. why it comes to pass: 1. God and the Father hath resolved it from eternity; it is resolved from eternity that it should be so; their names are written in the book of life; thou John, and thou Elisabeth, and thou Mary, and thou Zacharie, you are booked down; there is the particularity, there is the certainty; your names are written in heaven, rejoice in it, Luke 10. 20. 2. 2. Christ hath purchased it. Jesus Christ he likewise hath taken care to do his part, he hath purchased this place for you; it is a purchased possession, Ephes. 1. 14. As he did purchase it, so he possessed it, he kept it; he reserveth heaven for you, as well as preserveth you for heaven; the Crown is reserved for you in heaven, 1 Pet. 1, 4. 3. 3. The holy Ghost applie's it. The Spirit, which is an eternal Spirit, a Heb. 914. in concurrence with God the Father, and God the Son, he hath been preparing, and polishing, b 2 Cor. 5. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, rem rudem expoliens, Camer. and fashioning his Saints, that they may be meet for heaven, Col. 1. 12. and so you see a joint concurrence, that all their operations may be of equal extent; not as the Arminians would say, and their followers, that make the death of Christ larger than either the Decrees of God, or the Application of the Spirit; here the three glorious Persons in the trinity jointly concur that all the Decrees may be made good, that all the promises may be accomplished, and that all your prayers may be answered: and so in this eternal house reserved for you, you shall then see all these three effected. Now for the nature of eternity▪ III Nature of this eternity. and there I shall only hint that which is the description of the learned Boëtius, eternity is such an unbounded possession of life, as is perfect and altogether. 1. There is a Possession: Eternitas est interminabilis vitae possessio, perfecta & tota simul Boëtius. a possession, that is, a tenure, both firm and quiet. In heaven you are not subject to any uncertainties, to any intercisions, to any interruptions, you shall never be turned out of that house; it is above thieves or Robbers, Mat. 6. 20. 2. It is a possession of life, nothing is properly eternal, but that that is living; eternity being a duration according to immanent acts, (as the schoolmen speak) and those immanent acts do presuppose life; Job 2. 4. now life for life, or life upon life, skin upon skin, so some render that place in Job, (indeed the anatomists will tell you▪ you have many skins, three or four at least) life upon life, one after another. You'll venture all to save your life which you most esteem. Life is most precious: it is an high pitch of love, when you come to venture it for God, it being most dear to you; and therefore the fitter to set forth eternity: it is a possession of life. 3. Interminabilis, without bounds, no end of this happiness: God is absolutely eternal, both without beginning, and without end, but this shall have no end, as much as creatures, as much as Angels are capable off; it is an unbounded, an infinite possession (as it were) of life; and that 4. Perfect; whereas now the best of Creatures, Angels, have but only an imperfect eternity, only an eternity à parte pòst, for time to come. 5. Altogether; you are fully, entirely, and wholly possessed of it, and all at once; you have whole heaven, the first moment you come to heaven: Time is Nunc fluens, but eternity is Nunc stans; a standing moment, that hath a coexistencie to time past, time present, time to come; that is the nature of it; and that house you shall have in heaven, shall have this eternity added to it, to the happiness of having the fruition of God himself. By way of Instruction; Application. Use 1. Let poor carnal men that wallow in lust, and take so much pains to gratify the Devil, in making provision for their flesh, Rom 13 〈◊〉 consider how dear they pay for them, and what they lose: Alas poor souls! you pamper your body, you paint your house, you adorn it, but all this while you take a great deal of pains to very little purpose, for you lose eternity. Cyprian brings in in the Devil triumphing over poor carnal people at the last day of judgement: Here are the souls that I never died for; and, (in a way of upbraiding Jesus Christ) here are the souls that thou laidest down thy life for, and under-wentest so much trouble and contradiction of sinners for, and now they are mine and not thine: Note. O what a sad triumph to you, though the Devil will rejoice in it! As all the Saints in heaven, and Angels rejoice at the conversion of a sinner, at the return of a Prodigal, Luke 15. so when any one is recovered into the snares of the Devil, all the Devils in hell keep holiday (as it were), triumph in it, when they can get a man, such a man especially that hath lived not in a Sodom and Gomorrah, but in Capernaum, in a London, lifted up to heaven by the means of the Gospel, and lived in godly family, brought up under a godly Parent, it may be in a university under a good Tutor; and if he can get such an one, how will the Devil triumph? But, poor soul! little dost thou imagine what a looser thou art, no less than the eternal happiness of an immortal soul; and to make it more dreadful to thee, that so thou mayst (if the Lord please) endeavour to rescue thyself out of those snares in which thou hast been entangled all this while: do but think a little what hell is, and what things are eternal in hell. 1. There is an eternity of that, What things are eternal in hell. which Divines call pana damni everlastingly destroyed, from the power and presence of God everlastingly separated: O that is a sad word, Depart, depart ye ursed. 2 Thes. 1. 9 Mat. 25. 41. How do many good women grieve and mourn when their Husbands are to go to sea, or go a far journey, or in the public service in a Military way, though they think (it may be) it is but for some Months, or for a year, and have very probable hopes, if not certain, that by the blessing of God they shall return in ordinary course; but what will you be, when soul and body shall come to part, not only themselves by death, but thou partest with thy saviour eternally, though thou mayst own him as an husband, and challenge him as thine and come and speak good words in a complemental way to him, Luk. 13. 26, 27. as they in the Gospel. Luke 13. 26. 27. we have eaten and drunk in thy presence, we have been baptised; we have been thus often at thy Table, we have been kind to our Minister, and we have done these and these things for the public: O but Christ will not own you, you have not endeavoured to find a spiritual building in your souls, and therefore you cannot expect an eternal building in heaven, that is a certain Argument: but this will be your doom, Depart, everlastingly to turn the back upon Jesus Christ, and to be out of all hopes, all the least possibility of mercy, and to be sent packing into hell, and there chained up: O then when that thou comest with that unprofitable servant, to be cast into utter darkness, where is nothing but weeping, wailing, and gnashing of teeth, than thou wilt weep over thyself, bemoan thy remedile's condition, and gnash thy teeth with envy, when thou (like Dives) shalt see Lazarus in Abraham's bosom; thyself being possibly an Alderman, Common-council man, Knight, (I speak not to any particularly, but promiscuously to all); or, it may be, a servant of Christ, whom thou hast scoffed, 1 Cor. 6. 2. shall be in Abraham's bosom, having judged thee to lie in hell eternally; he●e is poena damni; the loss of eternity itself: and is not this much? but yet here is more. 2. Here is the punishment of sense. Besides the loss of God, (a Saint would count it a hell but to lose the sight of God) to be under eternal torments, to fry in hell, to be everlastingly destroyed, to be everlastingly lashed, Note. Si addas eternitatem alicui malo, erit infinitè inalum. Less. de perfect. Divin. to have stripes, and it may be many stripes everlastingly, this is to be truly miserable. They that are ignorant shall have some stripes, and one lash in hell will be lamentable, because it will be eternal: but to be eternally lashed, and that with many stripes, O what a loss is here: I cannot but pity you who scoff us poor souls for your sakes, and be charitable even to those that are without, and desire heartily your deliverance from this misery. 3. But here is an eternity likewise, as of fire without thee to torment thee, so an eternal flaming conscience within, a worm that never dies, a fire that will never be extinct. What was that that made Caligula, as great a man as he was, an Emperor, run under a bed, when it thundered; there was a terrified conscience within: and you hear much talk of Furies that the Heathens had that haunted them; it was hell in their consciences, and this will gnaw thee to eternity; O how wilt thou check and chide thyself, and be upon a perpetual rack within, (I doubt some of us know what it means already, by horrors and terrors of conscience) to think I outlived so many Ministers, I persecuted so many Saints, I trifled away so many Gospel-seasons, I neglected the day of my visitation; conscience tell's thee this was thy fault, God will be justified in thy confusion, Note. and though thou hast an eternal loss, yet thou hast right from God, and it is charged upon thyself, that it is thy will not, that did undo thee; Why will you die, O house of Israel? Ezek. 18. 31. But you'll say next by way of Question, How can it be just with God, Quest. if we dwell in houses of clay, in brittle houses, and fining but temporally, to punish us eternally? Take Gregorie's Answer, Reason 1. (if my memory fail me not) we sin in our eternity, Deus punit nos in aeterno suo, quia nos peccamus in aeterno nostro. and therefore God will punish men in his Eternifie; yea, let me add this further. we would sin eternally if God did leave us to ourselves; there is not a wicked man in this congregation, but hath that within him that would betray him to sin against God eternally, 2 if God should leave him; Yea, when thou comest to hell, if thou shouldest lie there Millions of years, 3 thou canst never satisfy God; and therefore thou having offended an infinite God, must undergo an infinity of torments. It would be some comfort to a wicked man, if after he were there Millions of Millions of years, there some hopes of recovery out of it. Origen had an opinion, that all wicked men should be saved at such a time, some think the Devils at last; but the Scripture is contrary, therefore satisfy yourselves with this, there will be no interruption, Mat. 16. 24. Psal. 49. 7. nor redemption; what shall a man give for the change of his soul? If a man win the whole world, and lose his own soul, what will it profit him? what shall a man give for the change thereof? If you could conceive that one of the numerous stars in heaven should fall at the end of a 1000, Drexellius his Book of eternity. 1000 years, when all the stars are fallen that you should be released, there would be some comfort. Divines use these comparisons: If at the end of 10. millions of millions of years you should but fetch one sand out of the seashore, or a Bird pick out but one drop of water out of the Sea, when all this were spent, all this were exhausted, if then there would be but a little abatement of torments, there would be some refreshment; but (brethren) such shall be locked up in hellish chains, there is no abatement, no remitting. O consider what you do, and what losers you are, and how dearly, how exceeding dearly you pay for some transitory, momentany pleasures here below: there is the first Use. An Use of Expostulation: Use 2. Of Expostulation. Is it thus that God hath made eternal provision for his Saints in heaven? then (brethren) I beseech you give me leave a little to expostulate the case with you: How comes it to pass that you do not more mind eternity? Do you believe this Doctrine to be true, That God hath provided such an eternal house in heaven? why do you not then more contemplate it? The contemplation of that glorious house that God hath reserved for you in heaven for all his Saints, would have an admirable influence upon us; if any thing in the world should melt us, that would de it. Do not bound your thoughts, and circumscribe them, in the consideration of that which hath no bounds: mind that much here upon earth, upon which you must live for ever in heaven; and, to encourage you, there will be these advantages: 1. 1. Advantage, by contemplating your eternal mansions in heaven. If you look backwards so the eternity of God's election: Good nature, (I mean new nature, for that only is good nature) there is no good nature, but so far as there is (at least) some common work of the Spirit of God; so far as men get ground of self-love by some work of the Spirit, so much good nature they have, and no more) If there be the least spark of it, as there is in all the Saints of God, it will fill them with ingenuity, and it will engage them to serve God in their eternity; that is to be constant, to be faithful even to the death; not to be a back-slider, nor revolter, nor like the false spies that brought up an ill report of the land of Canaan; then 2. 2. Consideration. Your eternal mansions will have a sweet influence upon your Spirits. When you look forward, it would have a most happy influence upon you, nothing would make you such active and such passive Christians, as to consider eternity, and that Jesus Christ hath purchased eternity for you. Paul would be content to be a Fool, to be any thing, to be nothing; why? he did judge it most reasonable, 2 Corinth. 5. 14, 15. that if Christ did die for him, that he might live, than it was that he might live to Jesus Christ▪ why? Because you shall live with him hereafter. There is nothing in the world will keep you more above troubles, 1. It will keep us above troubles. brethren, when shakeing and sinking times shall come, than such considerations; who are the generation of people now in the world, that are most unshaken in England, in any of the Protestant Churches, where there are streams of blood, where there are such confusions and distractions, as we have had sad experience of; why they whose eternal condition is safe, 2. Above trifles. being in a good hand; I have an immortal soul, which God hath taken possession of, and that shall be everlastingly happy; and as it will keep you above troubles, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Damasc 1. 2. de Orthod. Fide. cap. 13. so indeed it will keep you above trifles, above vanities; what is the reason that the vanities of this world do so much carry men away? because they do not know, or mind eternity. It is an admirable expression that Damas●en hath, he saith, that those that will live according to God, they must exercise pleasures, whether necessary, or natural, only in transitu, as they pass by: it were a rare thing now to have such a disposition of soul: you enjoy pleasures and comforts in the world, and many of you swim in them, and you have the world at will, but you should only take it in transitu, as you are going home to your Father's house just as a Scholar coming from the university, is going to his Father's house, but he is content to bait in an Inn. Nothing in the world will sublimate your souls more, then to mind eternity; the Lord make you more apprehensive of it. Again, 3. Compose differences. would you have all the sad differences, that are now amongst many people of God, in London and in England, (for these indeed are the sad provoking ones) would you have them swallowed up, then let your thoughts be more possessed of eternity: here is so many heats of Disputes, and so many contestatious, a great deal of Religion is turned into arguing and disputing, (the Lord grant we do not loose much of the life and vigour of practical Christianity by these fiery Disputes) which should be buried, being most unbecoming Brethren. O how many bitter provocations, how much opposition, how much censuring, yea, how much persecuting of one another do these differences cost? I dare say, the want of the consideration of eternity, is a great occasion; and if your souls were more full of that, if you thought you should live in heaven together, you would shake hearts and hands more lovingly here upon earth. Plutarch. Dion. It is a notable story of Ovid Pollio, that invited Augustus to supper, and while his man was preparing for, and setting forth. Supper, he broke a glass, and the man of the house, (the great Emperor Augustus being to come) he was so troubled at it, that he condemned his Servant to be cast into the Sea, that he might be devored of Fishes: when the Emperor heard of this, he took all the glasses, and broke them in pieces, and said, Better never a glass in the world, than one man should be lost for them. we had heretofore many Disputes about ceremonies, and we have as many now about mere externals, I dare say, that are no ways essential to Christianity. A man may be of this opinion, and that opinion, I speak of external forms; I would have every fundamental truth precious, and what hath an influence, and what concerns our Religion and the substance of it: but for some externals, and for some circumstances that we have so much heat about, about this form, and that form and circumstance, better a great many such glasses as some of them are, (to say no more) were laid aside, if not broken all to pieces, at least put up in a cupboard a while, (give the common adversary so much present advantage) than it should cost so much blood, as it possibly may do, so much heat amongst Saints, amongst brethren, (I am very confident of both sides are many such dear Saints of God, that will spend eternity together) and if heaven were capable of any sorrow, this would be a great part of it, that they did so much quarrel upon earth together: O consider it, consider it! the Lord fill your thoughts and mine too more and more with eternity, that so your hearts may cling and cleave more together, that you betrary not all to the common enemy. Brethren, I must say as Chrysostom, (God knows, if my heart deceive me not, I desire to speak it with deep respect to this honourable renowned city, and with sense of the Condition of all the Saints of God in England, and Scotland too) to his hearers, he would never leave preaching against swearing, till they left swearing; and as often as you are pleased to employ me to serve your souls in this way, I shall never leave pressing Peace and Love, till there be more love amongst Saints, and amongst Brethren, that while you dwell in these houses of clay together, you may not fall out, because you shall all one day dwell in the same eternal house together. Will you give me leave to tell you a plain story, out of Livy, Liv. lib. 2. concerning Menenius Agrippa, There was a great difference, betwixt the Inferiors and Superiors, several Opinions, and they complained that those men of place got away all from them, and therefore they would have them circumscribed, and confined, and kept short; he comes like a witty subtle Orator to them, and uses this Parable; saith he, The stomach in the body, that swallow's all, what shall we have done with the stomach? A great deal of meat it eats, the Head must contrive, and the Mouth take in, and the Hands reach it to the Mouth: O (say they) the stomach must be kept short; the stomach was kept short a while, but then the Hands were enfeebled, Note. and the Head starved, and the Mouth closed up, and all the body is in a confusion, when the stomach was not fed. I intend not any particular, as to your city, I beseech you▪ mistake me not; I'll suggest the Application, and leave you further to enlarge it; I'll say it seriously, that the People of God are like the stomach to the body, they help to maintain the whole; and I say it most confidently, there is never a wicked man in this Congregation, nor in any other part of the Christian world, but be may bless God for the Presence of Saints amongst them; for it is the children that God takes care for: when the house is built, the scaffold shall come down, and go to the fire; it may be, when the corn is ripe, and carried in, the hedge is designed to be burned: God cares not for wicked men, but in reference to the corn, no more than a Carpenter cares for his Scaffold, but in reference to his house. Make much of the people of God, cry them not down, because they are of this opinion, and that opinion, differing in some lesser matters, if they be Saints; Job 22. 30. the innocent shall deliver the land: Sodom could not be undone, Gen. 19 16. as long as Lot was there; and I am confident there is not a Saint in London, nor in England, though he may be perhaps uneven in his practice, (the Lord reduce him) he may have some unsound opinions, (the Lord recover him) and I wish we might all set to do it, with a Spirit of Meekness, and wisdom, and Evidence of God's truth; but yet I say, the meanest of God's Saints, as he hath preparations for in heaven, so is he a pawn and pledge of mercy here upon earth: therefore they that persecute them, drive away God's blessing from themselves. And let me say this to the Saints, (I would I could speak as in the name, and be in the power of God, in such language as may stick with you); Little do you consider that the third party make's account to raise themselves in your ruins. For the Quarrel (we must speak out, the Quarrel) is not independency, nor presbytery; Quarrel at bottom is the power of Godliness; and I am verily persuaded, as I am speaking in this honourable assembly at this time, if the difference between them were compounded, (as I doubt not but in God's good time it may be) you'll have another controversy rise (unless you can reconcile the seed of the Woman, and the seed of the Serpent) for that is but their stalking-horse, and their pretence, because they see there is a difference between those you call Presbyterians and Independents, Note. which they endeavour to improve to carry on their own designs: just like men that see two schoolboys fighting, set them on, and cry, Well done, good boys, & c! Here they cry out against this Presbyterian, and that Presbyterian, and come into another shop, and there they will cry out on the other side, to exasperate their spirits, that so at last when you have gotten bloody noses, and can fight no longer, than they may get the better of you both: this is their project. I beseech you, suffer not yourselves in any Convention, or public meeting whatsoever, to be seduced by a fine cunning speech that will talk of Presbytery and the Covenant, &c. things very good, but then there comes in a clause in the conclusion of his speech, that drives on his own design, and you shall in the mean time, if his rhetoric overcome you, do his and the malignant's work; and God forbid, the city of London should do it. Give me leave to be earnest, wherein the good of so many thousand souls, the Kingdom, both Kingdoms, yea, the cause of the Protestant Churches abroad is so much concerned; (I speak it, as if I were to die and answer it immediately after Sermon) shake your hands and hearts, and though there be some difference in opinion, it is a thousand times less evil than to suffer men that are Enemies to Christ, and his Kingdom, Covenant, and Presbytery, and Scripture-reformation in their hearts, to prevail; O let there be such thoughts of eternity, where you shall dwell together, let that possess your souls so that you may sweetly and seasonably close, and not betray yourselves to a third party: For your encouragement consider what is Eternal in Heaven: Why brethren, there is an eternal freedom from all evil; and an eternal enjoyment of all good which will make you infinitely happy. By way of thankfulness; Use III. bless God therefore, bless him all ye poor Saints, that have any hopes, any spiritual building, any foundation of that, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. any thing of Jesus Christ in your souls, bless the Lord for it; adore, admire free grace, and say eternity will be little enough for your thoughts, 1 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. how to advance that God, that hath prepared an eternity of blessedness for you; First, you are a people of acquisition,: You are purchased: 1 Pet. 2. 9 Christ Jesus was at great cost and charges to recover you, 2 2 Cor. 5. 5. you have a purchased Possession; Ephesians 1● 1●. You have a purchased Spirit, 3 Col. 3. 1, 2, 3. Non prodest resurrectio nisi Christus in te resurgat. that fits and prepare's you for it; O let God have the glory of it; and now I beseech you, let this be your great care that you do live according to your hopes; that is one thing, I shall bespeak (I'll have done presently) live according to your hopes; If you hope to live eternally in heaven, do not prostitute those rich hopes, do not be praevaricatores spei, as the Father elegantly speaks; O do not delude, do not prevaricate those eternal hopes of yours: Let Christ be the scope of your life, follow him in the way, Sit scopus vitae Ch●istus quem s●quaris in viâ ut assequaris in patrià. that you may attain him at your journey's end; let this be your care; Saints should burn here like a Lamp, which is fed with Aromatical oil, when it is extinguished, it will leave a very sweet smell: O thus should Saints live; you'll say, Q. How should we do this? how? A. Directions. A few directions: First, Take heed of carnal company; 1 Beware of carnal company. fly and shun them; there are no Drunkards in Heaven; I mean such as live and die drunkards impenitently, no such persons in Heaven, that live impenitently in their sins; Away from me all such, God hath heard the voice of my weepings: Psal. 6. 8. What shall I do to converse with such men here, that I must be everlastingly separated from at the day of judgement! what shall I live with such men, that I shall judge at the last day! I'll rather judge myself for any carnal compliance, or conversation with them. 2 Be careful in the use of earthly delight. Secondly, Let this be your care, use creatures only as your servants, not as your friends, if God have provided an eternity, do not all things here, as if you were at home; but do things here, as it were in your way to the Kingdom; as the Painter said, who being asked why he was so exact in his Painting, why (said he) these pieces are for Eternity. I pray for eternity, and I desire to act in my place, as a Governor of a City, Alderman, Parliament-man, whatsoever condition I live in, as a Minister, I do it for Eternity, and so labour to keep your hearts above all comforts: It is a great mistake, uti fruendis, & frui utendis. Austin hath it, that men do use things they should enjoy, and enjoy things they should only use: Jam. 4. 4. we make use of God only and seek not to enjoy him, but we enjoy those things, we should but only use; that is, Creatures, we make them our Friends, that we should make only our servants. Thirdly, 3. Have your conversation in Heaven. Phil. 3. 20. Have your conversation in Heaven, O speak heavenly language, walk by a heavenly rule, begin heavenly employment, let every Sabbath day be to you an Epitome of Heaven: when ever you come to an Ordinance think, now I am in a corner of the Kingdom of Heaven: and carry yourselves so to sing praises to God, and admire and adore his mercies, and to power out Hallelujahs to him, as if you were in Heaven. And then in the fourth and last place: be much in communion with God; for what is Heaven, 4. Be much in communion with God. but the full pitch of Communion with God, be glad of address to God, come not to prayer, as to a task, but as to a sweet privilege, come not to it only to enjoy such blessings from God in prayer, but also to enjoy thy God in prayer, and to have a sweet communion and fellowship with thy saviour there, and that there may be some illapses of his spirit into thy spirit, and some irradiations of the Sun of righteousness, some beams to fall upon thy soul, this is heaven. And therefore I beseech you in the last place, (and so I shall dispatch, I'll not meddle with the other two points, Use IV. but by way of Motive) If it be so, Take a friendly caution, beware as you love eternal happiness of an immortal soul, do not let things lie at six and seven, (as they say) at mere uncertainties any longer, but give diligence as to make your calling and election, so likewise to make your eternal mansions reserved for you in Heaven, as sure to you, give diligence: 2 Peter 1. 10. Now I should have added the two next points, one is to show you, That it is possible to attain such a certainty, D. e. and the other is to show you, That it is a sovereign cordial, D. 3. in the greatest troubles; but I'll wrap them up, I see the time is gone; only two Motives: First, Motive 1. Though to attain such a certainty be difficult, yet it is possible; there is not only a Faith of adherence, by which you rest upon Christ for salvation, Faith of Adherence. but a Faith of evidence, by which you know Christ to be your saviour; Evidence. that all Saints have, and this later they may have; the one is required to the Esse of a Christian, to the being, but this to the well-beeing of a Christian; therefore some of God's Saints want it, and the best of God's Saints have it not at all times, but sometimes to prepare them for a cross, sometimes to cheer them under a cross, as Paul and Silas, when they were in the prison, Acts 16. 25. sometimes to reward and crown them after a cross, after great troubles: Let me add this further: There is that Divines call certainty of the thing, Certitudo Objecti. and of the Person, the certainty of the thing, it depends upon God's decree, upon the mighty and invincible power of the spirit of God, upon the efficacy of the death and intercession of Jesus Christ; Subjecti. of the thing it shall be made good; the Saints shall come to Heaven; but than certainty of the Person, that is more or less, as God is pleased to dispens himself; sometimes the Saints pay a little fine, have a little legal humiliation, than they pay a great deal of rent, it may be more trouble about their Sanctification afterwards: Note. sometimes they pay a great Fine, when they are converted, lie long under a spirit of bondage, then after six or seven or more years, the spirit of adoption takes possession of them, (it may be) they never meet with a cloudy day many years afterwards, here is Certitudo subjecti, as God pleases to dispens himself, and this may be the Portion of many Saints, not only as an extraordinary privilege to Abraham and Paul, (as the Papists would make us believe) but as a privilege common to the Saints; that is, they are all capable of it, and they may attain it, if God pleas, according to the ordinary rules of his word▪ we know saith Paul, Rom. 8. 35. Who shall separate us from the love of Christ? &c. he saith not only of himself, but of others; but how come you to this certainty? there is a threefold seal thereof. There are are the promises of God, Three seals to assure the Saints certainty of heaven. 1. The blood of Christ sealing the Gospel-promises. 2 Cor. 1. 20. which are yea, and Amen in Christ, and they are sealed in his blood; though thy name be not written there, yet it is included, and Faith will spy and pick it out; As when you have the commandment, (the Papists use this as a great Argument;) Is no man sure that he is in the promise, because John or Zachary is not in the promise? so you may as well say no man is obliged in the commandment, because his name is not there; now as you must apply the commandments, so the promises, and Faith will fetch out thy name that is wrapped up in the general: And secondly, 2. Seal of the Sacraments which are seals of the Covenant. As there is the blood of Jesus Christ, to seal the promises, in whom they are all Yea and Amen, 2 Corinthians 1. So there is the seal of the Sacraments, a public standing visible seal, whereby things are made more credible to us, though they are as true in themselves as things can be; yet by a present visible representation, to help your sens, you shall have the material Elements, as it is Austin's comparison; When a man is upon the ground, that be may be raised towards Heaven, he must make use of his hands, leaning upon the earth: So that we may be lifted up to Heaven, Jesus Christ hath appointed these things sensible to help our Faith; and then thirdly, There is the privy Seal of the holy Spirit, which by a secree work doth reallize and particularize the two former; 3. Third seal, the holy Spirit. Grieve not the holy Spirit, whereby you are sealed to the day of redemption: Ephes. 4. 30. 1 Cor. 2. 12. So that it is possible, God enabling them fiducially to apply such promises to themselves, and to see the work of grace clearly in their hearts; and that the certainty of their salvation shall be sealed to them; 1 Joh. 5. 7. There are three that bear witness in Heaven, the Father, the Word, and the holy Ghost, and these three are one; All the the three glorious Persons concur as to work so to confirm our Salvation. The testimony, the Record is, v. 11. That God hath given to us eternal life, and this life it in his Son. v. 8. There are three that bear witness on earth, the spirit, and the Water, and the Blood, and these three agree in one, which seems to be the spirit's testimony in the work of Vocation, the testimony of Water in Sanctification, and of Blood in Justification, rather than the Sacraments, 2 Motive. Difficulty, Possibility, Excellency, three whetstones of diligence. &c. It is a most sweet and excellent thing, if you could attain this: Brethren, it is the very next door to Heaven, to be sure of Heaven: the very next thing to the being in Heaven, is to have a certainty of Heaven; you are in the Suburbs, you are in the Porch, you have entered Paradise, that glorious Palace, when you come once to this assurance; O sweet! it is a very Heaven here upon earth; Peace of conscience that passe's understanding, and joy in the holy Ghost, which is unspeakable and glorious, these are the words the Scripture here uses of it, as of the first fruits of Heaven: Phil. 4. 7. 1 Pet. 1. 8. Now what is this? why it is indeed the believing and the eyeing of those things that are eternal, and a certain knowledge, as Paul speaks there in that place, 2 Corinthians 4. 17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; Paul a man of great crosses, yet you see in the midst of all had the greatest comforts, a light affliction; he had told you a sad story before of his troubles, v. 8, 9, 10. that would (it may be) sink your hearts and mine, yet here light afflictions, which were but for a moment, they were great and long, yet he calls them light and momentany; what is the reason? why, they work for us a far more exceeding and eternal weight of glory; worketh out, as the spirit of God carry's you through, not by way of merit; a far more exceeding weight of glory, as the Spirit of God prepares them for Heaven, so Heaven is prepared for them; and you shall find, it is prepared in this method, by affliction; as in the 1 Peter 5. 10. The God of grace that hath called you to his eternal glory, make you perfect after you have suffered a while; this Hyperbolical weight of glory, which Paul tried in his afflictions did uphold him. It is not moral Philosophers apprehensions, that could support them; there was Aristides, and Socrates, and others, that might be called the Puritans among the Heathens, who went very far and suffered much, Socrates to death; yet doubtless if they had nothing but mere morality, it would not have comforted them. As moral Philosophy will not carry a man thorough when he comes to suffer, so it is not Jesuitical fancies which some Papists have that can yield solid comfort; It is a thing worth knowing, I would every one knew it; Mr. Burroughes Gracious spirit, c. 3. it is indeed in Hospinian, & you will find it in the excellent Book of that man of God, that now is triumphing in Heaven, he will tell you how the Jesuits use to raise a man to kill a King, some of them the new Romanists come to venture themselves very far, and will expose themselves to suffer much, to that which they think Martyrdom, as the old Roman Heathens, and others did, who threw themselves sometimes into the greatest troubles, even to death itself; (Popularity and vainglory, and self-respect, and such considerations may do much:) How do they raise a man to kill a King? First, they bring him to such a place, and there they show him a consecrated Knife, and so many consecrated beads hanging upon it, and then they deliver it into his hand, O here is the sword of Gideon, Jephtah, &c. and pray to God to bless him, and prosper him, than they carry him to an Altar, there they show him the picture of Jacobus Clemens that killed Henry the third to animate him, and then they fain (as they can act a part most diabolically) and seem to envy him, O to what a height of happiness art thou advanced, that canst kill a King. (It is a dangerous Religion, whose principles lead to that, to eat their Maker, and kill their King;) yet this you see they do, and this will heighten a poor man for a while, and some of them are so desperate and proud, and vainglorious, they will do it, but this will not last, this will not be a sufficient Cordial, the sovereign Cordial of all, is to behold eternity, to see him that is invisible, as Moses did, and to see the things that were Eternal, as Paul here did. Heb. 11. 27. One asked the great Duke of Saxony, How came you to be upheld in so many troubles, you have met withal? Saith he, I felt the Divine consolations of the Martyrs: If God should let wicked men prevail, and the disaffected party of both Kingdoms (who now it is clear are joined, and Ireland I doubt in too) I am afraid they have all one design, if God should suffer them so far, and leave the Saints of God so far to themselves, to give advantage to them, to suffer wicked men to prevail, yet God will carry on his cause. The Revelation will prove true, they cannot undo us, they can but send us to Heaven: I could tell you a sad story (which I had from the fountain) of a Gentleman, that had done very good service to his Country in the Parliament, who was one of the Eleven, came to take his leave of one of the greatest Subjects in the Kingdom, by his place, said to him this, when he came for a Pass to go over Sea, he thanked him for his kindness, saying, Had the plot prevailed on the other side, you had not been so kindly dealt withal; Therefore let us labour to acquaint ourselves with the true, yet the divine Consolations of the Martyrs, at least some taste of them, then let the Devil, and all the Malignants in Hell, and on earth do their worst, yet they cannot everlastingly undo us; God may suffer them to bring us into a suffering condition, but when we suffer with Christ, we shall reign with Christ, and be crowned with Christ, there is a Mansion in Heaven reserved for us after we shall have judged those that live and die Enemies to us, & to Jesus Christ. Now the Lord in his rich mercy, give you to find such a sure foundation of this spiritual building, even Jesus Christ, laid up in your hearts, that you may have a certain Evidence of this eternal building: Amen. FINIS. A postscript to the READER. Candid Reader, IF in any of these six plain Sermons, there be any defects or redundancies, be pleased to consider they were transcribed by him who took them in Characters, in some things possibly he might mistake, in other things be mistaken, the Printers not knowing his hand; And probably diverse Errata pass uncorrected, both in the Sermons and Epistles, I being sick or at a distance (for the most part) from the Press. Excuse what is amiss, accept and improve what is good: The Lord who hath abundance of spirit, bless that unto thy spiritual and everlasting good, through Christ Jesus: Thine in and for Him, T. H.