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Y 


TriritcP/vr  R^/t;  Chi/ive/I  at  the  Reft 
arid  Ct~0wn  itt  /Trauis  Cfuwc/iyat'2.'- 


THE 

ConGderations 

o  F 

VREXELIVB 

UPON 

ETERNITY. 


Translated  by  Ralph  Winter 
ton,  Fellow  of  King's  Col 
ledge  in  Cambridge,  \6$z. 


L  O  N  D  O  N 

Printed  for  J.  Walthoe,  J.  Wcholfon, 
B.  Tooke,  D.  Midwinter  :  and  B. 
Cowfe.    MDCCXVI. 


ZLbirzf. 


/  a,  *>•>.£ 

To  the  Right  Wbrfliipful 
3nd  truly  Religious  Efamre, 
Mr.  E.  BENLOWES 
of  Bnnt-HM  in  £//**, 

Wifheth  Internal,  External,   and 
Eternal    Happinefs. 

IT  IB  as  well  anfwend  by  him,  who  being 
asked,  What  this  life  was,  /aid  thus% 
It  is  nothing  elfe  but  the  Meditation 
of  Death.  If  a  Man  Jljould  ask  me,  What 
time  is,  1  think  I  might  fitly  anfwer  thus, 
m  is  nothing  elfe  but  the  Meditation  of 
Eternity.  Our  Life  is  but  a  Pofting  unto 
Death,  and  our  Time  a  fhort  days  fail  un- 
to Eternity.  In  this  Time  of  life  we  are 
+s  Pilgrims  and  Strangers,  travelling  to- 
furards  our  Cceleitial  Country.  We  are  as 
Sailors,  bound  for  the  Haven  of  Eternity. 
But  <we  mufi  ri*n  through  many  troubles 
before  we  can  come  to  our  journeys  end  : 
We  mufi  (ail  through  fait  andhittct  waters., 
and  pafs  through  the  Gulf  of  Death,  before 
we  can  come  to  Land.  There  is  a  hand  which 
is  called,  The  Land  of  the  Living ;  and 
thfre  is  a  Land  which  is  called,  The  Land 
A -3  of 


The  Epiftte 

of  Horror  and  Defpair*.  'There  is  a  two- 
fold Eternity  ;  either  of  the  Blefled,  or  of 
the  Cur  fed  :  There  is  a  twofold  Life  after 
Death  ;  either  in  Eternal  joys,  or  Eternal 
punifhments.  It  is  good  therefore  in  this 
iliort  life,  to  think  upon  that  Life  which 
never  fhali  have  end  :  It  is  good  whilefi  we 
are  on  the  tuny  to  think  upon  our  Journeys 
end  :  It  is  good  in  Time,  whilefi  we  are 
failing,  to  have  an  eye  jiill  upon  our  Com- 
pafs,  and  think  upon  Eternity.  To  think 
upon  Eternity,  is  a  Soveraign  Prefervative, 
to  keep  us  from  falling  into  Sin  :  To  think 
upon  Eternal  joys,  fweetens  the  fait  and 
hitter  waters  of  Sorrows  and  Affli&ions  : 
To  think  upon  Eternal  Punifhments,  makes 
tts  not  to  fet  our  hearts  upon  Temporal  De- 
lights and  Pleafures.  Heaven  is  here  on 
Earth  in  part  enjoyed,  whilefi  que  raife  up 
our  thoughts  to  meditate  upon  it  :  And  Hell 
7nay  for  ever  be  efcaped,  if  by  ferious  and  fre- 
quent thoughts  thereof \  here  in  this  life,  ive 
defcend  into  it.  Such  thoughts  as  thefe 
moved  Drexelius  to  write  thefe  CONSIDE- 
RATIONS, and  me  alfo  to  tranflate  them. 
He  wrote  upon  a  general  fubje&  ;  and  e- 
very  Jldan  may  challenge  a  part  in  it.  What 
he  wrote,  he  intended  for  a  publick  benefit  ; 
and  fo  did  I  in  the  Tvanflation  of  it.  I  hope 
He  and  His  jhall  find  never  the  werfe  enter- 
tainment}  becaufe  He  is  a  Stranger, land 
■*  come 


Dedicatory. 

come  from  beyond  Seas.  It  is  the  honour  of 
our  Nation  to  be  kind  and  courteous  unto 
Strangers.  He  was  commended  unto  me  by 
a  Traveller,  a  mofi  religious  and  learned 
Gentleman.  {Be  not  angry  with  me,  Mr. 
Benlowes,  if  I  fay,  He  was  as  like  you  as 
can  be  in  every  refpeH  :  for  indeed  he  was) 
bred  and  brought  up  in  the  Romifli  Reli- 
gion, and  fent  beyond  Seas  to  be  confirmed, 
in  it,  but  yet  brought  home  again  by  divine 
providence  and  refiored  to  his  Mother  tbe. 
Church  of  England,  for  the  Converfion,  / 
hope,  of  many,  Jingled  out  of  all  his  kindred 
to  be  a  mofi  zealous  Protectant  ;  born  to 
good  Fortunes,  and  yet  not  given  to  Plea- 
fures,  wedded  to  his  Books  and  Devotions 
(pending  wbat  fame  call  idle  time  in  the. 
befi  company  for  the  edifying  him/elf  or  o- 
thers  ;  counfing  nothing  good  which  he  pof- 
feffeth,  but  only  that  which  he  doth  good- 
withal ;  taking  more  care  to  lay  out  his  ma- 
ny for  the  good  of  others,  than  "others  in  lay- 
ing up  money  for  them/elves.  To  conclude , 
A  Gentleman  of  whom  I  may  mofi  truly  fayy 
That  his  Conversation  is  in  heaven,  his 
Difcourfe  on  things  above,  and  his  thoughts 
upon  Eternity.  Upon  fuch  a  mans  commen- 
dation as  this,  I  could  not  but  take  a  liking 
to  the  Party  commended,  and  the  'more  I 
grew  acquainted  with  him,  I  liked  him.  1$ 
is,  the  counfel  of  Horace,  • 


The  Epfftle 

Tu    quern  commendes   etiam  atque  etiam 

afpice  :  nc  moX 
Incutiant  aliena  tibi  commifla  pudorem. 
Believe  me,  Mr*  Benlowes,  I  have  bad 
fuch  experience  of  this  party ,  whom  here  t 
commend  unto  you,  that  I  dart  confidently 
fay.  If  you  entertain  him  into  your  fervice, 
you  Jball  never  repent  you  of  it.  Philip  of 
Macedon  appointed  one  every  morning  tofa- 
iute  him  with  a  Memento  of  Mortality  : 
Drexelius  his  office  Jhall  be,  if  you  pleafe, 
*To  be  your  Remembrancer,  and  every  Mor- 
ning,  Noon,  and  Evening,  to  round  you  in 
the  ear  with  a  Memento  of  Eternity.  But 
I  know,  that  is  fo  often  in  your  thoughts^ 
that  you  need  not  any  to  put  you  in  Remem- 
brance of  it.  Neither  yet  do  I  intend  here, 
though  I  have  a  fair  occafton,  to  run  over 
the  Catalogue  of  your  Chriftian  Vertues, 
fpecially  that  pair  of  Chriftian  twins,  youf 
Piety  and  Temperance,  with  your  Charity 
*nd  Bounty.  Forthefrft,  they  that  daily 
eonverfe  with  you,  cannot  but  fee  how  yon 
eonverfe  with  them.  The  other  pair  go  a- 
long  with  you  where foever  you  go,  and 
though  you  defire  to  hide  them,  cannot  b& 
concealed ;  in  fpecial,  many  poor  Scholars^ 
godly  and  devout  Minifters  in  the  Univer- 
sity and  abroad,  of  fever  al  Colledges,  have 
had  a  feeling  themfelves  of  them,  and  can- 
not but-,  make  them  confpicuous,  nay  paL 

pakle 


Dedicatory. 

fable  to  others.  Ihefe  fhall  praife  you  in 
your  abfence  .•  for  my  part9  I  do  not  love  to 
praife  a  Man  to  his  face.  But  if  the  living 
bold  their  peace,  the  dead  Jhall  rife  up  and 
praife  you,  I  mean,  thofe  many  and  excel- 
lent Books,  together  with  other  rare  monu- 
ments purchafed  at  a  great  price,  which 
without  any  foli citation  at  all,  out  of  meer 
Jiffefiion  you  lore  to  Saint  Johns  Colled  ge 
in  Cambridge,  where  you  were  [ometimes  a 
Student,  you  have  beftowed  on  their  Libra- 
Ty  .•  Their  Library,  but  the  mofi  magnifi- 
cent work,  and  Eternal  Monument  of  the 
Mecoenas  of  our  age,  John  Lord  Btjbop  of 
Lincoln,  and  true  lover  of  learning  and 
Matron  of  Scholars.  And  now  it  appears, 
Mr.  Benlowes,  that  you  have  lefs  need  of 
Drexelius  his  ferviee  than  before.  But  how- 
foever,  I  pray  you,  entertain  him  i  "Let  him 
have  but  the  honour  to  wear  jour  Cogni- 
sance, and  both  Me  and  I  wiH  put  it  upon 
the  file  of  Thankful  Remembrance,  and 
regijler  it  for  a  fingular  a&  of  your  Bene- 
ficence .  Pardon  my  boldnefs  in  this :  and 
eommand  me  in  what  liberal  ferviee  you 
fleafe, 

Ralph  Wintcrton. 
from  Kings  Coll. 
June  i.  1632. 

The 


The  Epiftle  tathc 

READ    E    R. 

IF  any  Man,  more  curious  in  centering 
what  is  done  for  a  common  good,  ra- 
ther than  ftudious  hiofifclf  to  promote  it,' 
fhould  queftion  me  for  medling  in  another 
Mans  profeflion,  I  might  anfvvir  him  in* 
nis  own  kind  by  way  of  queftion,  as  Me- 
nedemus  in  Terence  anfwered  Chremes  fin-, 
ding  fault  with  him,  Tantumne  abs  re  tUa 
eft  otii  tihi,  Aliena  ut  cures,  cacjue  nihil. 
vu&adte  attinentl  Haft  thou  fo  much 
leifure  as  to  meddle  with  that  which  no- 
thing concerns  tjieel 

Rut  to  fatisfie  thee  (Courteous  Reader) 
who  intendeft,  I  know,  with  the  Bee  to 
gather  Honey  out  of  this  garden  of  Eterni- 
ty, and  not  Foyfon  with  the  Spider  ;  I  hold 
it  fit  to  acquaint  thee  with  the  true  occa- 
fion  that  moved  me  to  tranflate  this  book. 
No  Divine  I  am  indeed,  neither  yet  can  I 
be  if  I  would  never  fo  fain  :  I  would! 
were  but  worthy  the  name  of  a  Pfyfician! 
But  howfoever  being  deftinated  by  the  fta- 
tuces  of  my  private  "Colledge  to  the  ftudy 
of  ~Bhyfick,  in  the  firft  place  I  thought 
good  to  fpend  fome  time  in  Arhhmeticky 
as  being  a  neceflafy  instrument  and  help 


in. 


To  the  Reader* 

in  my  JProfejJion  .-In  which  I  made  fomc 
progrefs,  paning  from  Numeration,  Addi- 
tion, SubfiraElion,  Multiplication ,  Divijion, 
Reduction,  to  the  Golden  Rule,  or  the  Rule 
of  Three,  The  Rule  of  Falfbood,  The  Rule  of 
Proportion,  and  the  Rules  of  Society,  and 
the  reft.  But  the  knowledge  of  this  coft 
me  fo  dear,  that  I  was  forced  to  -leave  the 
fhidy  of  it:  For  many  nights  together  I 
was  c'onftrained  againft  my  will  to  practife 
Numeration  oftner  than  T  would,  telling 
the  clock,  and  could  take  but  little  reft. 
Whereupon  I  refolded  with  my  felf  to 
leave  the  Arithmetick- School ,  and  Co  I  went 
ungjfrie  Phyfck  and  Mufick  Schoolt,  im- 
ploring at  one  and  the  fame  time  Hippo- 
crates and  the  Mufes.  For  at  that  time  I 
turned  the  flrft  book  of  Hippocrates  his 
Aphorifms  into  Greek  verfes, .  hoping  to 
procure  reft  by  Phyjtck  and  the  Mujick  of 
Poetical  Numbers  ;  by  which  I  found  fome 
reft  indeed  ;  (And  therefore  fince,  I  have 
well  nigh  finifhed  at  fpare  hours  the  other 
fix  books  ;  which  if  God  permit,  may  ere 
long  fee  light.)  But  though  I  found  fome 
reft,  yet  I  did  not  fleep  fo  foundly  as  at  o- 
ther  times.  So  I  left  the  Temple  of  Hip- 
pocrates and  the  Mufes,  and  betook  my 
felf  unto  the  Sanctuary,  to  learn  of  David 
divine  Arithmetick,  which  confifteth  in  the 
due  numbring  of  the  days  of  this  fhort 

life 


To  the  Ruder. 

life,  by  comparing  them  with  the  years 
of  Eternity  :  And  fo  I  fell  upon  tranfla- 
ting  this  book  of  Eternity:  And  this  I 
found  by  daily  experience  to  be  the  beft 
Eypnoticon,  that  ever  I  ufed  ;  for  i£ 
brought  me  to  reft  better  than  if  I  had  ta- 
ken Viacodion  Thus  I  found  the  old  fay  • 
ing  true,  Where  PbMofopby  ends,  there  Pby- 
fick  begins  ;  and  where  Phyjick  ends,  there 
Divinity  begins  ;  which  I  interpret  thus 
(as  I  found  it  true  by  experience :  )  When 
Philofophy  by  accident  bad  dene  me  harm, 
and  Phyfick  could  do  me  little  good,  I  found 
perfeft  help  in  Divinity.  And  having 
found  Co  much  goed  by  this  book  m^&lf, 
I  could  not  be  fo  envious  as  not  imparr  it 
unto  others  for  a  Sovereign  Medicine,  to 
procure  quiet  fleep.  Neither  is  it  good  foe 
that  only  (but  far  unlike  to  other  medi- 
cines, which  are  only  good  for  fome  one 
difeafe,  and  falling  into  unskilful  hands 
oftentimes  do  more  harm  than  good)  it  is 
a  Medicine  fitting  all  Ages,  Complexions, 
Conditions,  Places,  Parts,  Difeafes,  Spiri- 
tual, and  Corporal  whatsoever:  It  is  s  Me- 
dicine Prefervative,  Curative  y  Refiorative  : 
It  is  an  Antidote  againft  the  poy/on  of  fin : 
It  is  Dt&amnum  to  drive  out  the  fiery 
darts  of  Satan  :  It  is  Catholuon  to  parge 
out  all  ill  humours.  It  is  better  than  £x- 
hiUrans  GaUniy  to  cheer  tfee  Heart  op  pre-, 

fled 


To  the  Reader. 

fled  with  Melancholy  t  It  is  an  Acopon  for 
all  wearinefs,  an  Anodywn  for  all  pains,  a 
J*aflfhrefio#  ^profitable  for  all  thing?,  et 
All-good.  It  is  Panacea,  Hearts-eafef  All- 
heal. It  is  a  rich  Tnafury  for  Engtijj?me?i« 
Aftore-hwfo  for  tfo  difeafcd>  and  ffie  rf#* 
dy  way  to  long  Ufa  eyen  to  bjefled  $ier~ 
tiity.  Let  no  Man  now  challenge  me  for 
ufurpi  ng  another  Mans  Office,  or  trefpaf- 
fing  upon  Divines.  I  cannot  fee  but  D/'- 
Wesw&fhygehiMimy  well  agree  toge- 
ther: Both  are  feufocl  shout  curing  of 
Difea/es  either  Spiritual  or  Covjwv*/*  And 
hejie  M  a  Mtdic*m  fo*  both*  Take  it  an4 
ufc  it,  Chriftian  Header  ;  arid  thou  fhalt 
find  by  thine  own  experience  that  it  hath 
all  the  Virtues  ahove  naentioned. 

So  l  conpfficAd  thee  ,tp  the  Thyfician 
both  of  JWy  tf»rf  &>#i,  and  heartily  defire 
thy  Temporal  and  Eternal  Health  and 
Welfare. 


ffylfh  Winterton. 


Bom  Kings  Coll. 
June  i,  io>. 


WfO» 


Upon  this  !Boo{  of  Eternity} 

TO  reach  Eternity  our   thoughts  fir  ft 
climbe 
On  the  fucceflive  fteps  and  flairs  of  'Time. 
And,  what  isTime?  It  is  by  Poets  call'd, 
And  by  moft  Painters  represented  Wld : 
But  Poets  and  the  Painters  are  too  bold, 
For  Time  was  never  yet  a  Minute  old  : 
Nor  yet,  God  SaturnJike,  doth  it  devour 
The  iflue  which  it  breeds:  For  every  hour' 
Were  then  a  Murderer.  But  while  we  ftrain, 
And  all  created  Natures  for  to  gain 
Time  to  their  Inch  of  being  \  in  the  ftrifc 
They  quite  burn  out  the  'Taper  of  their  life. 
But  what's  Eternity  ?  Good  Reader,  look, 
Not  on  my  Verfes,  but  upon  this  Bcok  :■ 
"Which  I  do  wifh  (andyet  no  harm)  may  be 
To  all  e'relafting.  Stationer,  but  to  thee. 

Orchard  Williams. 


Upon 


on  this  <Book  of  Eternity. 

L°£\°?jth?  GUf$  °f  Man's  Mortality* 
Behold  the  Mirror  of  Eternity 
TmsBootis  both  ;  Herein  behold  thy  face- 
It  waxeth  old I  ;  th*  QUfi  doth  run  apace: 
?  !iaf  ?oint«d  «li  Men  once  to  die  • 
And  after  Death  fucceeds  Eternity.     ' 
This  Life's  no  Life,  which  tm/doth  com- 
prehend y 

But  that's  true  Life  indeed,  .which  knows 
no  end  s 

nltAuk  wiU  *%*£  thcc  fo  to  v™  ™*  * '» 
I  nat  thou  may  ft  liv©  unto  Eternity. 

Thomas  Gouge^ 


His  B^'j  a  2V*»/#V*  Chard;  which 
kept  in  j?^, 


T 

5?th Joint  at  th*  #4**,;  of  bleft  Eternity 

0       .^  tE**e»'l  1    At   which  if  tho 
wouldit  land. 

ULl°d    thiS  TT$  depWt  °Ut  of  thine 


S.  L 

THE 


THE 

GONTENTSJ 

The  Firft  Confiderarion. 
What  Eternity  isi 

Chi©  I.  Pag4 

ft THst  men  if  former  times  lame  tbmgt 

^V    4  Eternity,  *«*  **»  '**  ***•  r^ 
IL»#  /&»  P#  **  •a***  'f**"ttm 

unfolded.  .  j^-1 

III  tffy  *  ?**'  ^  Eternity  **  **«« 

Manjion.  ! 

The  Second  Confideratioa. 

In  whit  things  Natui c  r epiefenteth  *» 
L  ****  tftftfi  «r#  Etcmil  m  flw.  l 


Hie  Contems. 

1  Why  Hell  is  Eternal.  ^ 

II.  O/fcr  motives  to   the  Confideratlon  of E- 

ternity   drawn  from  Nature.  35 

The  Third  Con&teratton. 

therein  the  old  Romans  principally  placed 
their  Eternity.  4l 

Bowfar  the  Romans  have  gone  aftray  from 
the  true  way  o/Eternity.  5  f 

I  A  Better  way  than  the  former  which  the  Ro- 
mans followed  to  Eternity.  £Q 

carefully  to  be  fought  after.  J  j9 

The  Fourth  Coafideratioa. 

bw  holy  David  meditated  upon  Eternity, 
and  how  we  mould  imitate  him.  81 

Divers  admonitions  to  think  ufon  Eterni- 

.  Jbai  Eternity  tranfiends  all  numbers  of 
Arithmetick.  g§ 

LffhatefecJ  and  fruit  the  numeration  of 
Eternity  bringeth  forth.  $4 

Tfhe  Fifth  Coiifideration. 

ow  others  even  wicked  Men  themfelves, 
«* vc  meditated  upon  item'ty.  1  o  1 


The  Contents. 

I.  The  companion  of  nans  labotr  and  the  Spi^ 

ders,  one  with  another.  '  °f 

II    What    is  the  be  ft  quejtion  in  the  Wdrkt. 

112- 

III.  How  God  punijbeth  here,  that  hemayfpan 
hereafter.    A  ftrange  Example.  "o 

The  Sixth  Confideration. 

How  the  Holy  Scripture  in  many  place! 
teacheth  us  to  meditate   upon  Eternity 

12; 

I.  the  anfwer  of  the  Holy  Fathers  and  the  Churcj 
about  this. 

II.  Clear  leffimonies  of  Divine  Scripture  con 
cemingUttxmVf.  }\ 

III.  This  life,  in  refpeB  of  that  which   is  t 
come,  is  but  as  a  drop  to  the  Ocean.  *4 

The  Seventh  Confideration. 

How  Chriftians  ufc  to  paint  Eternity.      i  J 

I.  Chrid  inviting.  ^ 

II.  Adam  lamenting.  J° 

III.  The  Raven  croakivg. 

The  Eighth  Confideraiion. 

How  Chriftians  ought  not  only  to  look  u 
m  the  Emblems  and  Piftuies  of  m 


The  Contents. 

nity  but  come  home  and  look  within 
themfelves,  and  ferioudy  meditate  upon 
tlie  thing  it  felf.  ^  7;         -    I81 

I  Eternity  detb  not  only  cut  off  all  comfort  and 
eafe,  but  even  all  hope  alfo.  '91 

[I.  Eternity  is  a  Sea,  and  a  three-beaded  Hy- 
dra :  It  is  alfo  a  fountain  of  all  joy.         19S 

[II.  How  f»eet  and  precious  the  tap  of  Eter- 
nity is. 

The  Ninth  Confideration. 

Seven  Conclusions  about  thefe  Confidera- 

tionsof  Eternity.         215,  217,119,  221- 

2.23,  227,231. 

I.  Tfce  Punijhments  of  Eternal  death.  242 

H.  ihe  reward  of  Eternal  life.  z$? 

.III.  The  Conclusion  of  all  a07 


Confidera- 


B  THE 


te  word  ofGoli  mo/lJ{toh  if  ike^~> 
fountain,  eftcifedcfiuuuL  JurtvayeS  are 
wetiajiiiyq  conwtandema^f*  Eccl :  t »  g* 


}sk%  Y^M?  WIMP  ^v 

b 


Tke  infant  playts  wtlkftiemUWt 
to*  §UjkiiMStemi&£*tf*jfc     \ 


CONSIDERATIONS 

UPON 

ETERS^I  T  X 


THE     FIRST 

CONSIDERATION, 

What  Eternity  is  ? 

Imenides  being  af-  Cicere 
ked by Hiero King  lib.  I. 
of  &W/y,  What  deNat. 
God  wasy  defired  Deer* 
one  day  to  confi- 
der  upon  it  s  and  after  one 
,  **Y  ,paft,  having  not  yet 
ound  it  out,  defired  yet  two  days  more  to 
:onfider  further  upon  it  •  and  after  two 
lays,  he  defired  three  :  and  to  conclude 
Jt  length  he  had  noanfwer  to  return  unto 
£e  King  but  this,  That  the  more  he 
bought  upon  it,  the  more  (till  he  might : 
tor  the  further  he  bufied  himfelf  in"  the 
torch  th^eof,  the  further  he  was  from 
B  2  finding 


z        The  fir  ft  Confideration 

finding  it.  The  thing  that  wc  are  here  now 
to  confider  upon  is  Eternity  :  and  the  firft 
queftion  that  offers  it  felf  unto  our  con- 
federation is,  What  Eternity  is  ? 
Lib.  5.  Boetius  faith,  That  it  is  altoge- 
de  Conf.     ther  and  at  once,  the  intire  and 

rerfeft  pofTeffion  of  a  life  that 
have  an  end,  And  let  no  man 
take  it  ill,  if  we  fay  that  it  cannot  be 
known,  and  that  the  more  we  fearch  into 
it,  the  more  we  lofe  our  felves  in  the 
fearch  of  it.  For  bow  can  that  be  defined 
which  hath  no  bounds  or  limits?  If  a- 
ny  man  urge  us  farther  and  defire  us  to 
fhadow  it  out,  at  lean*  by  fome,  though 
obfcure,defcription.*  our  anfwer  is,  That 
it  may  eafier  be  done  by  declaring  what 
it  is  not,  rather  than  what  it  is  ;  fa 
doth  Plato  concerning  God-; 
In  Ti-  What  God  is,  faith  he,  that  1 
mao.  know  not?  What  he  is  not ,  that  1 

know.  So  Augufiine  Bilhop  o', 
Jlippo,  in  his  fixty  fourth  Sermon  upon  th< 
words  of  our  Lord,  defcribeth  the  trut 
beatitude  which  is  in  Heaven,  by  remo- 
ving  from  it  the  very  thought  of  all  evil 
JYe  may  move  eajily  fnd,  faith  he,  whatix 
not  there,  than  what  is.  In  Heaven  ther 
is  neither  grief,  nor  forrow,  nor  fenury,  no 
defeft,  nor  difeafe,  nor  death,  nor  any  e<vh 
So  may  we  fay  concerning  Eternity.    Fo1 

what 


Upon  Eternity*  3 

whatfoever  in  this  life  we  either  fee  with 
oureyes,orlet  in  by  onr  outward 
fenfes.  that  is  not  Eternal.     For     2  Cor. 
the    things    that  are  feen,     faith     4.  18; 
St.  Paul,    are  temporal,    but   the 
things  which' are  not feen  are  Eternal.  Hence 
every  man  may  f&y,    This  my- joy,    thefe 
my  pleafures  and  delights,  this  tTeafitre, 
this  honour,  this  {lately  building,  this  life 
of  mine,    all  is  Tranfioryt    nothing  Eter- 
nal.    A   man  can  point  at  nothing  which 
fhall  not  perifh  and  have  an  end.     Indeed 
the  ignorant  multitude  ufe  to  fpeak    after 
this  manner.     This  flru£ture  is  for  Eter- 
nity,   this  Monument  is  everlafting.     And 
:he  impatient  Man  is    wont  to    complain 
.hat  his  pains  arc  without  end      But  thefe 
Eternities  are  very  fbort,  and  a  Man  may 
:afily   in  words   comprehend  them  .•   Say 
vhat  thou  canft  of  the  true  Eternity,  thou 
null  needs  come  far  fhort  of  it. 
.0  faith  Auguftine  ;    Thou  fayeft    In  Vfal. 
f  Eternity  whatfoever  thou  wilt  :     6y 
3ut  therefore  thou  fayeft   whatfo- 
yer  thou  wilt,  becaufe  thou  canft  not  fay  all, 
ay  what   thou   wilt  :     But    therefore  thou 
nuft  needs  fay  fomething9     that  ftill  thou 
layeft  have  fomething  to  think  which  thou 
anft  not  fay.     Trifmegiftus  faith, 
?hat  the  Soul  is  the  Horizon  of    In  Af- 
"tme  and  Eternity  :    For,  in  that    clep. 

B   3  it 


4        The  firft  Confederation 

it  is  Immortal,  it  is  partaker  of  Eternity. 
and  in  that  it  is  infufed  by  God  into  tht 
Body,  it  is  partaker  of  'Time.  But  befon 
we  proceed  any  further,  for  orders  fake 
let  lis  fee  what  Men  of  former  times,  Ro- 
mans, Grecians,  Egyptians,  and  „  other 
have  thought  of  Eternity*  For  they  a^ 
knowledged  it  for  certain,  and  reprefen. 
ted  it  divers  ways. 


C  H  A  P.     I. 

What  Mw  of  former  times  have  thought  c 
Eternity  ;  and  how  they  have  reprefen 
ted  it. 

Fir  ft  of  all,  they  have  reprefentei 
Eternity  by  a  Ring,  or  a  Circle,  whicl 
hath  neither  beginning  nor  ending,  whicl 
is  proper  only  to  God*s  Eternity  :  feeing 
therefore  that  God  is  Sternal ,  and  his  dit 
ration  is  properly  called  Eternity,  the  Egy} 
iians  ufed  to  fignifyGo^  by  a  Circle.  Ar* 
the  Perjians  thought  they  honoured  Go* 
fnoft,  when  going  up  to  the  Top  of  th 
higheft  Tower,  they  called  him  the  Circl 
of  Heaven.  And  it  was  a  cuftom  arnonj 
the  Turks  (as  Pierius  teacheth  at  large 
to  cry  out  every  morning  from  an  hig 
Tower,  God  always  was,  and  always  wl 
be  :    and  then  to  falute  their  Mahom* 

Th 


Upon  Eternity.  5 

The  Sarazens  alfo  ufed  lo  call  God  a  Cir- 
cle. Meratrius  Trifmegifius,  whom  I  na- 
Trted  before,  the  moft  memorable  amongft 
Philofophers,(who  wrote  more  Books  than 
any  mortal  Manbefide,  if  vye  may  believe 
Seleucus  and  Meneceus)  faid,  That  Goi 
was  ^n  intelle&ual  Sphere,  whofe  Centre 
is  every  where,,  and  Circumference  no 
where:  becaufe God's  Majefty  andlmmen- 
fity  are  terminated  no  where.  For  this 
caufe  the  Ancients  built  unto  their  Gods 
Temples  for  figure  round.  So  Numa  Pom- 
filius  is  faid  to  have  confecrated  to  Vefia 
a  round  Table  at  Rome.  So  Auguflus  Cafar, 
in  the  name  of  Agrippa,  dedicated  to  all 
the  gods  a  round  Temple,  and  called  it 
'Pantheon.  Hereupon  Pythagoras,  to  {hew 
God's  EUrnity,  taught  his  Scholars  to 
worth ip  him,  turning  their  bodies  round 
about.  And  there  was  a  Statute  made  by 
Numa,(asBriJfonius  witneffeth)  That  they 
which  were  about  to  worfhipGod,  fhould 
turn  themfelves  round.  Therefore  God  is 
according  to  the  Ancients,  a  Circle,  but  a 
Circle  without  a  Periphery  ox  Circumference, 
whofe  Centre  is  everywhere  ;  becaufe  God 
is  the  beginning  and  end  of  all 
things.  Whereupon  Job  moft  Job  36. 
juftly  cries  out,  Behold,  God  is  26. 
great  /wd  <we  knew  him  not,nei- 
ther  can  the  number  of  his  years  be  fearched 
&i-  B  4  Again 


6       The  firjt  Conjideration 

Again,  they  have  reprefented  Eternity 
by  a  Sphere  and  a  Globe.  Therefore  Fau- 
fiina  the  Emprefs  had  money  ftampt  after 
this  figure  and  fuperfcription  ;  There  was 
a  Globe  on  which  the  Emprefs  fate  ftretcii- 
ing  forth  one  hand,  and  holding  in  the 
other  a  Scepter  with  this  Infcription, 
ETERNITY.  Hence  it  was  that 
many  of  the  Ancients  thought  the  World 
to  be  Sternal,  becaufe  it  was  Round, 
whom  Saint  Bafil  anfvvers  very  fitly,  Let 
the  World  he  a  Circle  ;  but  the  beginning  of 
the  Circle  is  the  Centre. 

In  the  third  place  they  have  reprefented 
Eternity  by  a  Seat  :■  by  which  is  fignified 
Sternal  Reft.  The  Nafamones,  a  certain 
People  of  Africa,  for  the  moft  part  did 
not  only  breath  out  their  laft  fitting  upon 
a  Seat,  but  alfo  dcfired  to  be  buried  after 
that  pofirion,  as  having  then  attained  to 
Stemity,  and  a  long  ceflation  from  *11 
their  labours  .♦  As  in  many  places  at  this 
day  Kings  and  ^Emperors  are  found  fitting 
in  Vaults  under  Earth,  in  filence  and 
mournful  Majefty.  And  it  was  ufual  with 
the  Romans  to  fupport  with  fuch  like  the 
molten  ftatues  of  their  deceafed  Emperors, 
as  having  then  the  fruition  of  Stemity. 
Some  there  are  that  thus  reafon  with 
themfelves  oftentimes.  Behold,  I  have  ; 
•been  along  time  held  and  oppreffed  with 

cares 


Upon  Eternity.  7 

cares  and  labours  :    But   now  why   do  I 
not  take  fome  refpite  1  Why  do  I  not  make 
fome  paufe  ?   Why  do  I  not  reft  from  my 
labours  ?,  I  have    laboured  long  enough  / 
let  others  labour  as  much  as  I  have  done  ; 
for  my  part  I'll  reft  now  and   take  mine 
eafe.     So  they  fet  up  their  feats,  and  pro- 
mife  unto    themfelves  days  of    reft  :     but 
falas  !)   they  are  of  no  long  continuance. 
They    fet    up   their   feats,    and    embrace 
their  eafe  ;    but  neither    in  due  time  nor 
place.    Oh  !  how  truly  and  devoutly  doth 
that  Golden  Book,    of  the    Imitation  of 
Chrift  give  us  a  pull  by  the  ear, 
in  th«fe  words,  Difpo/e  and  order    Kemps , 
all-things  according  to  thine  own     lib.  I. 
will,    and  the  lufi  vf  thine  own    c.  12. 
eyes,  and  yet  thou  Jljalt  never  find, 
but  thou  foalt  always  Jufftr  one    thing   or 
>ther,  either  willingly  or  by  confltaint ,  and 
ro  thou  J}j alt  always  finda  Croft.  The  whole 
life  of  Chrift  was  a  Crofs,  and  Martyrdom  ; 
ind   doft    thou    leek    reft    and   pleafure  ? 
rherefore    wc  mull   fet    up  our    feat  in 
tteaven,  and  not  here,    for  here  among  fo 
many  troubles   it  can    never  ftand  quiet  ; 
ind  though  all  other  things  fhould  fpire, 
/ct  death  at  length  will  overturn.  There 
s  no  true  reft   to  be  hoped  for,    but  that 
which  is  Sternal.  But  if  there  be  any  reft 
a  this  life,  this  is  it.    For  a  Man  to  com- 
B   5  rnit 


8         the  fir  ft  Confidirdtnir 

mit  himfelf,  and  all  that  is  his  to  the  Will 
of  God,  to  put  his  whole  truft  and  confi- 
dence in  him,  and  to  account  all  other 
things  befide,  but  vain.  So  are 
EccIhs.  we  taught  in  Ecclefjiafticus  ;  Truft 
II. 21.  in  God y  and  abide  in  thy } ease* 
Without  this  reft  of  the  Soul  all 
other  things  are  meer  troubles,  a  meer 
Sea  of  tempeftuous  Waves,  and  the  very 
prefence  of  Hell.  But  I  returrt'to  the  An- 
cients. 

In  the  fourth  place  they  have  reprefen- 
ted  Eternity  by  the  Sun  and  the  Moon.  The 
Sun  reviveth  every  day,  although  it  feems 
every  day  to  die,  arid  to  be  buried.  It  al% 
ways  rifeth  again,  although  every  nightie 
fetteth.  The  Moon  alfo  hath  her 
In  Hen-  increafe  after  every  wane.  Car— 
decafyl.  tullus  hath  pretty  verfes  to  this 
purpofe. 

The  Sun  doth fet :  the  Svifk4oth  rife  aga*ny 
The  Day  dothdofe;  the  Day  doth  break  again; 
Once  fet  our  Sun,  again  it  rifeth  never  : 
Once  chfe  oar.  Day  of.  Life,    it's  Night  for 
ever. 

In  Hell  there  is  Eternal  night,  but  with- 
out fleep.  There  they  deep  not,  becaufe 
they  flept  here,  where  they  Ihould  have 
watched :  there  they  watch,  becaufe  here 

they 


Upon  Eternity*  9 

they  flcpt  in  their  fins  ;  indeed  not  long, 
but  longer  they  would  if  they  could,  yea 
Eternally.  But  it  is  far  otherwife  with 
thofe  that  are  in  Heaven  .•  For  a  perpetual 
light  fhall  fhine  forth  to  the  Saints,  and 
Eternity  of  time  ;•  there  is  reft,  there  is 
pleafure  after  long  labours  and  watchings. 
In  the  fifth  place,  they  have  reprefen- 
ted  Eternity  by  the  Baftlisk.  The  Bajilirk 
is  the  moftvenemous  of  all  Creatures,  and 
it  alone  of  all  others  (as  Horus  Niliacus 
faith)  cannot  be  killed  by  humane  force; 
yea  it  is  fo  virulent,  that  it  killeth  herbs 
with  the  very  breath  of  it,  that  it  puts  to 
flight  all  other  creatures  with  the  tiffing 
ofit,  and  that  it  makes  all  birds  fuddenly 
(Tlent  upon  the  firft  prefence  of  it.  JElia- 
nus  reports,  that  in  the  delart  of  Africa 
a  certain  beaft  fell  down  being  tired,  and 
that  the  Serpents  came  together  as  it  were 
to  a  feaft,  to  devour  the  carkafc,  and  that 
they  prefently  ran  all  away,  and  hid  them, 
felves  in  the  Sand,  upon  the  fi^ht  of  the 
BaJMisk.  Eternity f  whether  of  joy  or  of 
torment,  cannot  be  fhortned  or  diminifh- 
ed,  much  lefs  taken  away  or  avoided.  Nei- 
ther is  it  ftrangc,  if  it  affright  all  that  are 
in  their  right  wits,  with  the  very  thought 
ofit.  Infinite  arc  the  windings  of  this  JS«- 
(ilisk  ;  unmeafurable  and  untwinable  are 
the  Orbs  and  Circuits  of  it.     Oh  Dragon 


to 


i-o       Thefirji  Confident h'n 

to  be  trembled  at !  Let  us  divert  a  little  to 
bur  felves,  It  comes  to  pafs  fometimes 
when  a  Man  defcends  into  himfelf,  and 
rips  up  his  Confcience  by  confeflion,  that, 
he  finds  many  Serpents  Nelb,  and  whole 
broods  of  Vipers,  and  .thereupon  much 
marvelleth  in  himfelf,  faying,  Whence  is 
there  Co  much  venome  in  my  breaft  ? 
"Whence  are  Co  many  fat  Snakes,  Co  many 
grievous  and  deadly  fins  ?  Whence  is  there 
fo  great  an  hoft  of  Lizards  1  Whence  fo 
many  filthy  and  luftfui  cogitations  ?  I  am 
afraid  my  ielf  at  fuch  a  numerous  and  pe- 
flilent  brood.  But  marvel  not  ;  we  {hall 
eafily  fhevv  thee  trie  caufe  thereof.  A  moirV 
and  a  rude  place  is  very  apt  to  breed  Ser- 
pents. Lo  then,,  there  is  a  double  caufe.  ; 
the  mbifture  of  the  .place,,  and  the  negli- 
gence of  them  that  mould  look  to  it.  So 
it  is  in  the  Soul  6i  Man  ;  if  we  fpend  ail  our 
care  upon  our  Body,  handling  it  delicate.. 
ly,  feeding  it  daintily,  pampering  it  with 
feafts,  andeffeminating  it  with  pleafures, 
it  muft  needs  be  confeffed  that  the  Soul, 
the  inhabitant  thereof,  hath  her  dwelling 
in  a  moift.  place.  Add  hither  (loathful nefs, 
and  neglect  of  Divine  Duties.  Let  no  care 
be  had  at  all  of  Salvation  ;  Co  the  body  be 
found,  audit  goeth  well  with  it,  let  no  re- 
gard be  had  what  happens  %o  the  Soul  :  let 
corifefiLon   of  fins,  be    leldom  made  unto 

XjqcI, 


Upon  Eternity.  1 1 

God,  and  when  it  is,  but  in  a  negligent 
manner  :  what  marvel  then,  if  a  multi- 
tude of  Serpents  and  poyfonous  vermine 
breed  there  ?  But  (O  good  Chriftian  Bro- 
ther) let  the  B/tJtlisk  enter  into  thy  breaft, 
that  is,  the  cogitation  of  Eternity ,  and 
thou  (halt  prefently  perceive  that  thefe 
venomous  beafts  will  foon  vanifh  away. 
Thou  confefleft  that  thy  heart  doth  abound 
with  thefe  Snakes  .•  it  is  a  fign  therefore 
thou  feldom  thinkeft  upon  Eternity.  A- 
mend  therefore  :  and  now  at  length  begin 
to  think  upon  this  with  thy  felf,  That 
which  delighteth  is  but  Momentary,  but 
that  which  tormenteth  is  Eternal. 

In  the  fixth  place,  they  have  reprefented 
Eternity  after  this  manner.  There  is  a  vafi 
den,  full  of  Horrors:  round  about  which.a. 
Serpent  winds  it  felf,  and  in  the  winding 
bites  itfelf  by  the  Tail.  At  the  right  hand 
of  the  den  {lands  a  young  man  of  a  beauti- 
ful and  pleafant  contenance,  holHing  in 
his  right  hand  a  bow  and  two  arrows,  and 
in  his  left  hand  an  Harp.  In  the  very  en- 
trance of  the  Den  fits  an  old  man  oppofite, 
and  having  his  eyes  very  intent  upon  his 
tXahle~Eoo\  ;  according  as  the  Cceleftial 
Globe  by  its  motion,  or  the  yonng-man 
{landing  by,di£tates  unto  him,lo  he  writes. 
At  the  left  hand  of  the  den  (\K$z  grave 
Matron y  grey-headed,  and  having  her  eyes 

-  always 


x  %      The  fir  (I  Confideration 

always  bufied.  At  the  mouth  of  the  den 
there  are  four  pairs,  each  higher  than  o- 
ther  .•  Tile  firft  is  of  Iron,  the  fecond  of 
Brafs,  the  third  of  Silver,  and  the  fourth 
of  Gold,  On  thefe  are  little  Children  run- 


ning up  and  down  and  playing,  and  never 
fear  the  danger  of  falling.  This  is  the  P/- 
fture  :  The  meaning  is  this.    The  Den  fig* 


nifies  the  incomprehenfibility  of  Eternity  : 
The  Serpent  that  twines  it  felf  about  it, 
Time',*Tkeyortngman,  God;  in whofe  hand 
is  Heaven,  Earth,  and  Hell.  On  Earth, 
and  in  Hell  are  the  Arrows  of  the  Lord 
faftned  ;  but  in  Heaven,  there  is  nothing 
but  Joy,  and*  the  found  of  the  Harp.  The 
eld  man  is  Fate,  or  rather,  that  which  God 
hath  decreed  from  all  Eternity.  The  Ma~ 
tron,  Nature  :  The  Stairs ,  diftinfl:  Times 
and  Ages  :  The  Children  running  up  and 
down  the  Stairs,  do  (ignify  things  created, 
efpecially  Man,  who  is  fporting  in  matters 
Of  Salvation,  and  playing  and  jefting  in 
the  very  entrance  of  Eternity.  Alack,alackJ 
O  mortal  Men,  We  have  played  too  long 
amidft  thefe  dangers  ;  V/e  are  very  near 
unto  Eternity,  even  in  the  very  entrance  of 
it,  whileft  we  live  .•  Let  but  death  lightly 
touch  us,  and  we  are  prefently  fwallowea 
up  of  Eternity.  Death  need  not  ufe  any 
great  power,  or  fight  long  againft  us ;  we 
are  thrown  down  headlong4n  a  moment, 

and 


Upon  Eternity*  1 3 

*nd  tumble  down  thefc  Stairs  into  the  0- 
cean  of  Eternity.  Bethink  your  felves  well, 
you  that  play  upon  thefe  Stairs,  and  think 
upon  any  thing  rather  than  upon  Eternity, 
It  may  oe  to  day  or  to  morrow  you  may  be 
tranflated  from  'Time  to  Eternity, 


CHAP.    II. 

The  fccret  fenfe  and  meaning  of  Scripure 
is  unfolded. 

AFter  the  Chapter  of  the  Type  and 
PiHure  of  Eternity,  the  Holy  Scri- 
pture of  Divine  Truth  {hall  not  unfitly 
follow.  When  Nebuchadnezzar,  King  of 
Babylon,  bad  caft  the  three  Hebrew  Chil- 
dren into  the  fiery  Furnace  for  refufing  to 
obey  his  impious  command,  the'flame  is 
laid  to  have  afcended  nine  and  forty  cubits 
above  the  Furnace.  Arrange  thing  :  But 
not  without  a  Myftery.  What  ?  Did  any 
Man  accurately  meafure  the  height  there- 
of?  Did  any  Man  afcend  and  apply  unto  it 
a  rule,  to  take  the  jnft  meafure  of  it  ?  Was 
k  juft  nine  and  forty  cubits,  neither  more 
nor  lefs  1  Why  not  fifty  ?  For  we  ufe  to 
number  thus  .•  Twenty ,thirty,  forty,fifty, 
though  the  number  be  fomewhat  more  or 
tefs.  Here  in  this  place  there  wants  but 
ene  of  fifty.    Surely  there  is  a  Myftery  in 


14      The  fir  ft  ConfideTAtton 

it,  and  fome  fecret  meaning.  The  num- 
ber of  fifty  was  wont  to  fignifie  the  year  of 
Jubilee  But  the  flames  in  the  fiery  fur- 
nace of  Hell,  although  they  rage  both 
againft  Body  and  Soul,  and  infinitely  ex- 
ceed all  the  torments  of  this  life,  yet  they 
ihall  never  extend  Co  far  as  the  year  of 
grace  and  Jubilee.  In  Hell  there  is  no 
year  of  Jubilee,  no  pardon,  no  end  of 
torments.  Now,Nowy  is  the  time  of  Jubilee; 
not  every  hundred  or  fifty  years,  but 
every  hour  and  every  moment.  Now  one 
part  of  an  hour  may  obtain  pardon  here, 
which  all  Eternity  cannot  hereafter.  Now 
is  the  time,  that  in  one  little  and  fhort 
day  we  may  have  more  debts  forgiven  us, 
than  in  the  fire  of  Hell  in  all  years  and 
times  to  come  hereafter. - 

Let  us  add  hither  another  explication ' 

of  Divine  Scripture.  When  the 
Jojbua  People  of  God  did  pafs  over  Jor- 
3.  l6.      dans  the  waters  which  came  down 

toward  the  Sea  of  the  plain 
(which  is  now  called  the  dead  Sea)  failed 

until  there  were  none  left.  And 
Ecclus  in  Scclejlafiicus  it  is  faid,  There 
20.  12.       is  that  buy eth  much  for  a  little. 

Thefe  two  Teftimonies  of  Scri- 
pture Gal frid  \oyncth  together,  and  there- 
upon difcourfeth  thus.  If  Eternal  bit- 
terneishe  due  unto  thee,  and  thou  may 'ft 

efcape 


Upon  Eternity,  35 

«fcape  it  by  tailing  of  Temporal,  certainly 
thou  haft  redeemed  much  for  df little.  I 
confefs,  it  is  a  Sea  indeed  in  which  thou 
faileft,  but  yet  a  dead  Sea  :  and  how  much 
art  thou  bound  to  give  thanks  unto  God, 
who,  whereas  thou  haft  deferved  to  be 
overwhelmed  in  the  fait,  roaring  and  un- 
navigable  Sea,  hath  of  his  great  mercy  to- 
ward thee,  furfered  thee  rather  to  fail  in 
the  dead  Sea.  (O  blefled  change  .')  That  fo 
by  the  dead  Sea  thou  mayeft  pafs  into  the 
land  of  the  living  I  This  Writer  compares 
all  the  adverfities  of  this  I  fe  to  the  dead 
Seay  and  Sternal  puaifliment  to  the  fait 
and  unchangeable  Sea.  No  Man  can  efcape 
them,  he  muft  needs  fall  into  the  one,  or 
in  the  other.  What  doft  thou,  O  Man  ? 
(  cryes  out  Saint  Cbryfoflom,  )  Art  thou 
about  to  afcend  up  to  Heaven,  and  deed: 
thou  ask  me  whether  there  be  any  difficul- 
ties by  the  way  ?  Whatsoever  we  do,  this 
dead  Sea  we  muft  pafs  over  :  we  may,  if 
we  will,  arrive  at  the  Haven  of  Tran- 
quility, and  Sternal  Happinefs. 
The  Word  of  God  moft  high  is  the  Scclef. 
Fountain  of  wifdom,  and  her  ways  I.  5. 
are  everlafling  commandments. 
Through  this  dead  Sea  there  is  no  other 
way  into  the  Region  of  the  living,  but  the 
way  of  God's  Commandments.  We  have 
a  moft  clear   place    of  Scripture  for  it : 


1 6      The  fir  (I  Confi deration 

Mat.  ip      If  thou  wilt  enter  into  Lfe,    fzet} 
17-  the  Commandment*  :    This  fs 

the  only  way  to  Eternity.  If  a 
Cornell*  man  fhould  ask  a  Divine  of  out 
us  a  La-  times  this  qucftion,  What  is  E- 
pide.  ternity?  His  anfwer  will  b?,  It 

is  a  Circle  running  back  into  ft 
felf,  whofe  Centre  is  Always,  and  C/>- 
cumferenceNo  where,  that  is,  which  never 
fhall  have  end.     What  is  Eternity  ?  It  is  an 

Orb  every  way  round,  and  like 
Volvi-  •  it  felf,  in  which  there  is  neither 
tur,  &>  beginning  -nor  end.  What  is 
volve-  Eternity  Y  It  is  a  Wheel. 
tur  in  A  wheel  that  turns,  a  wheel  thai 
omne  turnetb  ever, 

<volubi-      A  wheel  that  turns,  and  will  leave 
lis  £-  turning  never, 

vum.  What  is  Eternity  ?   It  is  a  year 

continually  wheeling  about, 
which  returns  again  to  the  fame  point 
from  whence  it  began,  and  frill  wheels 
about  again.  What  is  Eternity  ?  It  is  aa 
ever-running  Fountain,  whither  the  Waters 
-after  many  turnings  flow  back  again,  that 
they  may  always  How.  What  is  Eternity"* 
It  is  an  ever-living  Spring,  from  whence 
Waters  continually  flow,  either  the  moft 
fweet  Waters  of  Benediction  and  MefTmg, 
or  the  moll  bitter  Waters  of  Malediction 
and  cnrfing.     What  is  Eternity  ?    It  is  1 

La* 


Upon  Eternity.  17 

Labyrinth  which   hath  innumerable  turn- 
ings and  vvindings,which  always  lead  them 
round  that  enter  in,    carrying  them  from 
turning  to   turning,   and  fo  loung  them. 
What  is  Eternity  ?   It  is  a  pit  without  bot- 
tom, whofe  turnings  and   revolutions  are 
endlefs.     What  is  Eternity  ?    It  is  a  Spiral 
Line,  but  without  beginning  ;  which  hath 
Circles  and  windings  one  within  another, 
but   without  ending.     What  is  Eternity  ? 
It  is  a  Snake  bowed  back  unto  it  /e/f  orbicu- 
larly,   holding  the  Tail   in   the   Mouth, 
which  in  its  end  doth  again  begin,  and  ne- 
ver ceafeth  to  begin.  What  is  Eternity1.  It  is 
a  duration  always  pre  fent,  It  is  one  perpetual 
day,  which  is  not  divided  into  that  which 
is  paft,  and  that  which  is  to  come.     What 
is  Eternity  1   It  is  an  Age  of  Ages,  as  Vio- 
-nyfius  faith,    never  expiring,     but  always 
like  it  felf,  without  changing.^    Whatis 
£teynity  1     It   is  a  beginning  without  be- 
ginning,   middle,  or    end.       It    is  a  be- 
ginning, continuing,  never  ending,  alway 
beginning.    In  which  the  Bleffed  alway 
begin  a  bleflfcd   Life,  and  always  abound 
with  new  pleafures  .•  in  which  the  Dam- 
ned always  die,   and  after  all  death   and 
ftrugglingwith  death,  always  begin  again 
to  die  and  ftruggle  with  death.    As  long 
as  God  ftlall  be  God,   fo  long  fliall  the 
bleffed  be  bleffed,  fo  long  (hall  they  reign 

and 


$$      The  fir/}  Confident  ion 

and  triumph  :  fo  long  fhall  the  damned 
alio  try  in  Hell,  and  yelling  cry,  We  are 
tormented  in  this  flame,  being  ftill  to  be 
tormented  and  tortured  for  ever. 


chap.  nr. 

Why  the  place  of  Sternity  is  called  a  Man  [ion. 

JOHN,  Patriarch  of  Alexandria,  a  ve- 
ry devout  and  godly  Man,    was  often 
wont?  to  go  to  vifit  the  lick,  and  took  with 
him,  for  his  Companion,  Troilus  a  Bifhop, 
which  had  more  care  of  his  Money  than  of 
the  lick.     The  Patriarch  whifpereth  him 
xn  the  Ear,  and  faid,  I  pray  thee,  Brother, 
let  us  help  the  Friends  of  Chrift.  Where- 
upon Troilus.like  a  crafty  Companion,  con-ij 
cealing  the  difeafe  of  his  mind,  to  wit,  his 
Covetoufnefs,  bad  his  Servant  give  to  the 
Poor  all  the  Money,  which  at  that  time  he 
had  about  him,  to  buy  other  things  withal. 
Not  long  after  it  happened  that  he  fell 
into  a  Fever,  which  his  Covetoufnefs  had 
caufed  ;  whereof  the  Patriarch  of  Alexan- 
dra   hearing,    and  eafily  gueffing  at  the 
caufeof  his  difeafe,  went  to  vifit  him,  and 
carried  withjiim  as  muchfilver,  as  he  had 
not  long  before  given  to  the  fick  :  and  af- 
ter a  little  conference  with  him,    he  laid 

thus. 


Upon  Eternity.  19 

thus,    I  did  but  jeft  with  thee  the  other 
hy,  when  I  wifhed  thee  to  beftow  fome- 
:hing  to  the  relief  of  the  fick ;  and  it  was 
iecaufe  my  fervant  had  not  Money  about 
him.     But  behold  here,  in  good  ear/neft  I 
reftore  unto  thee  the  Money  which  thou 
laid  ft  out  for  my  fake,    ana  I  thank  thee 
for  it.  When  lioilus  faw  the  Money  told, 
bis  Fever  began  to  leave  him,     and  his 
beat  to  abate,  and  in  every  part  he  found 
himfelfmuch  better  ;  whereupon  finding 
himfelf  gather  ftrength,     he  rofe   up   to 
Dinner,   and  fat  down  to  Table.    Aoout 
noon-tide  when  Dinner  was  ended,    and 
the   Table  removed,    he    went  to  fleep, 
and  fweetly  took  his  eafe,    and  dreamed 
that  he  faw  a  very  ftately  Edifice,  and  in 
the  frantifpiece  thereof  over  the  Gate,  this 
infcription,    Manfio    JEterna  &    Replies 
Troth  Epifcopi  ;  In  Englifh  thus,  The  Ster- 
nal  Manfion  and  Refiing  place  of  Bijhop 
Troilus.  He  was  very  much  delighted  with 
this  dream.    But  not   long  after   he   had 
another  Vifion   that   troubled   him.    For 
there  came  one  with  a  company  of  Work- 
men, and  gave  them  fuch  a  ftrift  charge, 
faying,  Take  away  that  Infcription,    and 
put  this  in  the  place  there,  Manfiottterna 
Gp  Requies  Johannis  Archiepi/cofi  Alexan- 
drU,    empta   Jihtis    triginta  argenti  .•    In 
Englifh  thus,  The  Sternal  Man  fan    and 

Refiing 


20      The  fir ft  Ccnfi duration 

Refting  place  o/John  Archbifoop  of  Alex- 
andria, which  he  bought  for  thirty  founds. 
With  this  Vifion  he  was  very  much  af- 
frighted .•  but  he  made  a  very  goad  ufe  of 
it.  For  prefently,  of  an  hard  and  cove-* 
tons  Man,  he  became  liberal  and  charita- 
ble, efpeciafly  to  fuch  as  were  in  need. 
So  much  did  the  very  dream  of  an  Eter- 
nal Manjten  prevail  with  him. 

But  .Oh  ye  rather  Mefled  Manfions,  and 
therefore  bleffed,  becaufe  Eternal  J  Oil, 
how  exceedingly  doth  Chrift  defire  that 
we  fliould  loath  and  forfakc  thefe  our  Ta- 
bernacles, and  ruinous  Houfes,  and  with 
earneft  defire  make  hafte  unto  thofc  Sternal 
Manfons  !  In  my  Fathers  houfe,  faith  he, 
are  many  Manfions  :  No  Man  is  kept" back 
from  thence  but  by  bimfelf.  The  place 
excludes  no  Man:  fer  it  is  exceeding  large* 
Time  fliuts  out  no  Man  :  for  there  is  a 
Mairfion,  and  that  Manfion  is  Eternal. 


A  Prayer. 

'jT\  Eternal  and  merciful  God,  O  Eter- 
%jf  nal  Truth,  O  true  Love,  0  beloved 
Eternity  ;  So  cure  our  blindnefs,  that  by 
thefe  prefent  and  Jhort  forrows  we  may  be 
brought. to  know,  and  fo  ef  ape  the  future, 

horrible, 


Upon  Eternity.  21 

'terrible,  and  Eternal  punifhments.  Direcl 
\$,  and  teach  usfo  to  pojfefs  things  periping 
md  Temporal,  that  finally  we  lofe  not  the 
hings  which  are  £ternal.  Teach  us  fo  to 
amen t  for  our  fins  committed,  that  we  may 
•/cape  Eternal  punipments.  leach  us  fo  to 
lebave  our  [elves  in  the  Houfe  of  our  Tilgri- 
nage,  that  we  be  not  put  out  of  the  Eternal 
Vlanfions.  Teach  us  fo  to  make  our  pro- 
ofs in  the  wayy  that  at  Ungth  we  may  be 
'etciued  into  our  Country. 


THE 


Tke  perpetuall  Hilts  jicl  bowe 
His  waves  are  everlaitiiip 

J     Habar:  ?.£  ° 


The Salamarider,  the  BaJtHjL  ihe&em 
the golden  ring  ihejiery  mountain- my 
here  uym  earthmtrus  in  nwtleofETER 
Nrrm-.hikoiteh  klefied"  ETeKurns.  can 
make  us  eterndl  in  hcawen 


tfpon  Eternity.  13 

THE    SECOND 

CONSIDER  A  HON 

UPON 

ETERN/rr. 


rnwhat  things  Nature  reprefenteth  £ternity. 

B1  '".^  HE  Idolaters  the  mfelves.  therefore 
I        have  acknowledged  an  Etcrnity% 
■L      fuch  as  it  was,    and  have  <iefcri- 
»eoit  alfo  by  certainfigns.*  For  God  hath 
nanifefted  it  unto  them,  fo  that 
hey  are  without    excufe.     How     Rom.  I. 
fiuch  dearer   therefore,    and  in     20. 
/hat    great    efteem    ought   the 
onfideration   thereof  to   be  amongft  all 
^hriftians,  to  whom  Eternity  is  better  rc- 
refented,  and  in  a  more  lively 
lanner  !    Therefore  thou  art  in-    Rom.  z. 
xcu fable,  0  man,  whofoever  thou     1. 
>f,that  being  often  put  in  mind 
I \  Eternity ,  doth  as  often  let  it  flip  out  of 
hy  memory.  Thou  haft  often  in  thy  fight 
nd  before  thine  cycst    Rings  and  Circles, 
pheres  and  Globes,  Sun znd  Moon  :  If  thou 
C  lookcif- 


24     The  fecond  Confideration 

looked  upon  anv  of  thefe,  they  will  pus 
thee  in  mind  of  Eternity,  Nature  her  fell 
like  a  good  Mother  hath  expofed  them  tc 
publick  view,  that,  when  we  fee  them,  01 
hear  of  them,  we  might  be  invited  to  me. 
ditate  upon  Eternity,, 

Solinus  reports  that  there  is  a  Stone  if 
Arcadia,  called  Asbejlos,  vvhioh  being  onc< 
feton  fire  doth  continually  burn:  Where- 
fore in  times  paft  they  were  wont  in  Tern 
pies  and  Sepulchres  to  mak< 
Lib.  21.  Lamps  of  it  .*  of  which  St.  Au. 
deCivit.  gufline  maketh  mention.  I  ad< 
cap.  5.  that  Pliny,  Volateranusy  Diofeori- 
desy  and  many  others  tell  ftrangt 
wonders  of  a  certain  kind  of  Line  or  Flax 
which  is  called  by  divers  names:  For  fom< 
call  it  Linum  Asbeftinum,  others  Caryfil 
umy  others  Indicum,  and  others  Linitn 
vivum. 

This  is  not  only  not  confumed  by  fire 
butalfo  is  purged  and  cleanfed  ;  wherefor 
the  dead  Bodies  of  Xings  heretofore,whe; 
they  were  to  be  put  into  the  flrc,and  to  b* 
burned,  nfed  to  be  wrapped  about  with' 
Linen  cloth  made  thereof,  to  keep  thei 
afhes  from  confufion,  and  to  difringuifl 
them  from  others  Of  fuch  Flax  Nero  ha 
a  Towel,  which  heefteemed  of  more  prie 
than  Gold  and  precious  Stones.  Behold 
Nature  her  felf,  tike  a  Mijirefs  and  Guide 

leader. 


*f on Eternity.  ij 

eadeth  thee  by  the  hand,  and  pointeth 
hee  to  a  thing  which  the  fire  hath  no  power 
o  confume.  So  fhall  all  the  damned  burn 
utf  never  (hall  burn  out.  They  (hall  aU 
irays  burn,  but  never  be  confumed  ;  they 
riall  feek  for  death  in/the  flames,but  fhaU 
ot  find  it.  Therefore  juftly  doth  one  cry 
ut,  0  wo  Sternal ,that  never  Jball 
ave  end  /  O  end  without  end  !  InHoro- 
)  death  more  grievous  than  all  log.  fa~ 
'eath.  Always  to  die,  and  never  pen.  [fa, 
0  be  quite  dead  !  So  faith  divine  66.  24. 
(aiah,  Their  fire  Jhall  never  be  Rev  0.6". 
uenched:  And  the  Angel  in  the 
levelations,  They  pall  defire  to  die  :  and 
eath  Jhall  flee  from  them. 
That  the  Salamander  for  a  little  time 
an  indure,  and  live  in  the  fire,  be/ide  A- 
ifiotle,  Pliny,  Galen,  JElian,  Viofcorides, 
t0  Augufiine  alfo  himfelf  believed.  This 
reature  is  very  cold,  and  generated  of 
[lowers  ;  the  Sun  and  drought  are  death 
o  it  ;  Therefore,  according  to  Pliny,  it 
ndures  in  the  flame  like  Ice.  Of  the  Skin 
hereof  lights  are  made  for  perpetual  bur- 
ling Lamps.  God  who  made  the  Salaman- 
erof  Earth  and  Clay,  hath  of  hisgoodnefs 
ormed  Man,  though  of  the  fame  matter, 
et  of  a  more  excellent  and  noble  nature. 
ic  hath  made  him  a  little  lower  than  the 
inS'*',  Pfal.  8.  4.  He  hath  afligned  un- 
C  -  t«> 


1 6     The  fecond  Confederation 

to  him  after  this  life  the  fellowship  of  the 
fame  Kingdom  with  the  Angels.  But  mat 
being  in  honour  had  no  underfianding,  am 
was  compared  unto  the  beajis  that  perijb 
JP/al.  49.  20.  By  his  own  malice  he  mad* 
himfelf  fuch  a  SaUmander,  that  muft  al- 
ways live  or  always  die  in  Eternal  flames, 
In  thofe  fiery  prifons  of  Hell,  all  things 
are  Eternal ;    but  thefejwc  things  efpecially 


€  H  A  P.    I. 
What  things  are  Eternal  in  Hell. 


T 


H  S  damned  himfelf  is  Eternal  and 
dyetlv  not.  No  Man  can  make  ac 
end"  of  himfelf,  or  another.  'They  pah 
feek  death,  and  pall  not  find  it,  Rev.  9.  6 
Yea  the  very  defire  of  death,  in  as  much 
as  their  defire  cannot  be  fatisfied,  fhall 
greatly  increafe  their  torments, 

2.  The  Vrifon  itfelf  is  Eternal  5  It  can  ne- 
ver fall  to  ruin,  it  can  never  be  broker 
down,  it  can  never  be  digged,  through.  Il 
is  barred  up  with  rocks  and  mountains .; 
The  locks  and  bars  are  fo  firm  and  ftrong 
that  none  can  get  out.  If  any  of  the  dam- 
ned fhould  by  God's  permiGW  before  the 
day  of  judgment  come  out  from  thence 
vet  ftill  he  fhould  carry  an  Hell    abou! 

him 


Upon  Eternity-  17 

lim,    and  never    be  free    from   torment. 

5   The  fire  there  is  Eternal.  Chrift  him- 
"elf  in  Matthew  faith  as  much  exprefly  ; 
Matth.  25.  41.    Depart  from  me  ye    cnrfed 
nto  everlajlingfire,    or  fire  Eternal.     Doft 
hou  hear  this  word,  Eternal     The  anger 
?f  the  Lord  doth   kindle  this  fire,  and  it 
Tiall  never  be  pnt  out.     To   this   bearerfr 
'fa'iah  witnefs,  faying,     The  breath  of  the 
Ltrd  like  a  fiream  of  Brimfione  doth  kindle 
t,  h  fhall  burn  night  and  day,  and  pal! 
lot  le  quenched,  the  fmoke  thereof  pall  afi- 
-end  up  for  ever  and  ever,    Ifaiah    50.  33. 
Taiah  66.  24.    Rev.  14.  II.     Eternal   j>u- 
itpments,    and  Eternal  Life  are 
Relates,  as  St.  Augufiine  fpeak-     "Lib,  12. 
:th  ;    and    Relates  are  of    like     de  Civ, 
•onrinuance  :   To  fay  therefore,     c.  23. 
:hat  Eternal  Life  fhall  be  with- 
out end,  and  Eternal  punipment  fhall  have 
n  end,    is  very  abfurd.     Who  therefore 
vill  defer  his  converfion  ? 

4.  As  the  things  mentioned  before  are 
Eternal,  fo  is  the  Worm,  and  confciencc 
ormented  with  deep  defpair  for  the  life 
>aft,  Ifa.  66.  24.  Their  nu or m  pall  not  die  : 
»o  prophefied  Ifaiah.  The  Poets  of  old 
ranflated  this  out  of  Holy  Writ  into  their 
Fables  :  For  what  is  that  Tityus  of  whom 
rngil  feign  eth,  That  a  flying  Vulture  every 
*av  gnaws  and  tears  his  Liver,  which  is 
C  3  every 


x8     The  fecond  Confident  ion 

every  night  again  repaired  and  made  uj 
that  every  day  the  Vulture  may  have  mor 
prey  to  gnaw  upon  ?  What  is  the  Vultut 
but  the  Worm  we  fpeak  of  ?  And  what  i 
the  Liver ,but  the  Confcience  always  gnawr 
and  tormented  ? 

5.  To  this  £*erf»/y  of  Hell  belongethal 
fo  t\v*  I  aft  fentence,  and  the  I  aft  Decree  pro 
nounced  by  Chrift  the  Judge  .•  A  decre 
(Alas  !  )  irrevocable,  immutable,  £ter 
Mai.  There  is  no  Appealing  from  it  ;  I 
the  fentence  be  once  pronounced  by  th 
mouth  of  this  Judge,  it  ftands  irrevocahl 
for  all  Eternity.  In  Hell  there  is  no  re 
demption,  not  any,  no  not  any  ;  but  Ster 
nal  defperation.  The  Blood  of  Chrii 
when  it  was  newly  poured  out  on  th 
Mount  of  Golgotha,  though_of  infinite  effi 
cacy  for  fatisfaction,  yet  reacheth  not  un 
to  the  damned.  If  the  yoke  of  the  Lor$ 
faith  Saint  Bernard \  be  a  yoke  of  Repen^ 
tance,  you  think  that  in  it/elf  it  is  notfweet 
But  this  you  muft  know,  'That  it  is  moj 
fweet,  if  it  be  compared  with  the  fire  1 
which  it  is  /aid,  Depart  from  me  ye  curfe. 
into  everlafting  fire,  Mat.  25.  41. 

6.  The  Punipment  or  Pain  of  lofs  alfo,a 
they  call  it,  is  Sternal,  being  the  priva- 
tion of  the  fight  of  God  for  ever,  whicf 
together  with  all  the  other  torments  of  th 
damned  Hull   never  have  end  :     becaufi 

ther< 


Upon  Eternity  29 

there  can  be  no  place  for  fatisfaftion.  For 
ilthough  thefe  torments  fhall  continue  in- 
inite  millions  of  years,  yet  there  fhall  not 
sne  day,  no  nor  one  hour,  no  norfo  much 
fa*  a  moment  of  reft  and  refpite  be  grant- 
ed. There  fhall  be  viciffitude  and  variety 
of  torments,  but  to  their  greater  pain  and 
^rief.  Chrift  often  foretold  it  by  Mat- 
thew in  plain  words,  Mat.  8  12.  The 
tWdren  of  the  Kingdom  Jb all  be  caft  out  into 
•ttter  darknefs  ;  there  pall  be  weeping  and 
^nafiing  of  teeth  :  weeping,  for  heat  ;  and 
gnafiing  of  teeth,  for  cold.  How  then  can 
Man  be  fo  forgetful  of  himfelf  and  God  ? 
How  can  he  lb  degenerate  into  a  beaft  '■? 
Yea  rather,  how  can  he  become  like  a 
rock,  or  aftonc,  fo  fenfelefs,  as  when  he 
fhall  think  upon  the  unfufferable  and  un- 
utterable torments  of  Hell,  which  never 
fhall  have  end,  then  not  to  fear  and  trem- 
ble, and  fay  with  himfelf  thus,  I  am  for 
certain  in  the  way  to  Eternity,  and  I  know 
not  how  foon  I  may  come  to  my  journeys 
end  :  I  (it  on  the  ftairs  of  Eternity,  and 
every  little  thruft  is  ready  to  plunge  me 
into  the  bottomlefs  pit  ?  But  if  it  feem  fo 
grievous  and  intolerable  for  a  man  to  lye, 
though  but  for  one  night,  on  a  foft  Fea- 
ther-bed, and  never  fleep  or  clofe  his 
eyes,  but  to  figh  and  groan  for  pain  in 
his  head,  jor  any  other  member,  for  the 
C  4 .  tooth- 


3  o     The  fecond  Cenfi deration 

tooth-ach,  or  for  the  ftone  :  If  the  night 
feems  long,  and  the  day  a  great  way  off, 
and  the  Sun  to  flack  his  coming  .•  And  yet! 
as  I  faid,  he  lies  upon  a  good  Feather-bed, 
and  if  he  will  have  but  a  little  patience, he 
may  hope  to  find  eafe  in  the  day,  and  help 
from  the  Phyfician,  Alack,  Alack  !  how 
intolerable  fhall  it  be  to  lie  night  and  day 
in  the  fire,  for  a  thoufand  and  a  thoufana, 
and  again,  T  fay,  a  thoufand  years  !  How 
intolerable  fhall  it  be,  there  to  watch,  to 
hunger,  -to  thirft,  to  burn,  to  be  tormen- 
ted extreamly  in  every  part,  and  not  to 
hope  for  any  reft,  or  fo  much  as  a  drop  of 
cold  Water  ;  but  to  be  always  in  defpair, 
andfo  to  fry  and  to  be  tortured  for  infinite 
millions  of  ages,  and  to  be  fo  far  from 
finding  any  end,    as  never   to  be  able  to 

hope  for  any  end  !  There,  faith 
X>e  Thomas,    one  hours  puni(hment 

Chrift.  fhall  be  more  grievous,  than  an 
imitat.  hundred  years  here  in  the  moft 
lib.  I.  bitter  punifhment  that  can  be. 
cap  24.     There  is  no  reft,    no  confolation 

to  the  damned,  Pfal.  6.1.  0  Lord, 
rebuke  me  not  in  thine  anger,  neither  chaften 
me  in  thy  hot  difpleafure.  Pfal.  25  7.  Re- 
member not  the  Jtns  of  my  youth  t  nor  my 
tranfgrejjiom.  Unlefs  thou  wilt  have  mercy, 
O  God,  I  mnft  needs  perifh. 

CHAP. 


Iff  on  Eternity.  3 1 

CHAP.    11. 
Why  Hell  is  Eternal. 

HEre  arifeth  aqueflion,  which- is  wor- 
thy to  be  known  of  all  Men,  How 
t  can  be,  that  God,  who  is  good  and  mer- 
:iful,    and    whofe  mercy    is    over  all  his 
,vorks,fhould  notwithstanding  punifh  even 
me  mortal  fin,  committed,  it  maybe,  in  a 
noment,    and  in  thought  only  3  how  he 
hould  punifh  fuch  a    fin,    I  (ay,    for  all 
Eternity  ;    and   fo  punifh  it,  that  it  mail 
lefcrve  ftill  always  to  be  punifhed  .*   and 
hough  millions  of  years  be  pafTed,  yet  it 
hall  never  be   faid,    This  fin  hath  been 
ufficiently   punifhed,    it   is   enough,     he 
»ath    made  fatisfa£tion     for    the  wicked 
bought,  by  which  he  hath  offended  God. 
What    then  ?    Hath  God  for   one  fin, 
nd  that  In  thought  only,  decreed  the  pu- 
lifhment  of  everlafting  fire  ?  What  equa- 
ity  is  there  in  this,    for  a  momentary  fin, 
o  appoint  an  Eternal  punifhment  ?    Why 
loth  blefled  David  cry  out,  0  give  thanks 
'ftto  the  Lord  ;  for  he  is  good,  and  his  mercy 
nd:ireth  for  ever  !    Pfal.    joo".  I.    107.    1' 
l8.  1.   136.  I.    and   why  doth  he  repeat 
t  twenty  feven  times,  if  God  be  fo  fevere  ? 
"o  this   S.  Auguftin,  Gregory,  Thomas  A- 
xinas,  and  others  anfwer.     That  in  every 
C    5  mor- 


3 z      the  feconi  Conjt&rAthn 

mortal  fin  the  offence  of  its  own  nature  is 
infinite,  becaufe  it  is  an  Injury  againft  the 
infinite  Majefty  of  God.  Again,  he  that 
dyeth  guilty  of  a  mortal  fin  without  repei*- 
tance,  doth  as  much  as  if  he  fhould  fin 
Eternally  :  For  if  he  might  live  'Eternally. 
he  would  fin  Eternally  :  He  hath  not  lofl 
a  will  to  fin,  but  life  in  which  to  fin,  ftill 
being  ready  to  fin,  if  he  might  live  ftill ; 
So  he  doth  not  ceafe  to  fin,  but  doth  ccafe 
to  live.  Further  it  is  to  be  confidered. 
That  a  damned  Perfon  can  never  ma£fi 
fatisfa&ion,  though  he  {hould  pay  nevei 
fo  much  ;  For  being  an  Enemy,  and  not 
in  favour  with  God,  his  payment  is  nol 
worthy  acceptation ;  feeing  that  he  himfeli 
is  not  accepted  with  him.  Neither  in- 
deed, to  {peak  truly,  can  he  be  faid  tc 
pay  any  thing  ;  becaufe  he  doth  nothing, 
but  fuffers  only  punifhmenf,  and  that 
againft  his  will.  We  will  make  the  mat- 
ter yet  more  plain  by  a  familiar  example 
Suppofe  amanfhoula  borrow  of  his  neigh> 
bour  a  thoufand  Crowns,  and  for  the  uG 
thereof  make  over  the  Rent  of  his  houfi 
unto  him  for  ever.  It  may  be  hi  twentj 
years  he  may  thus  repay  the  fum  of  Mo- 
ney borrowed  ;  But  what  then  *  Is  he 
^fully  difcharged  of  all  the  debt  ?  Dot* 
there  remain  nothing  to  be  paid  ?  The 
principal   remains  full  as  due  to  be  paid. 

a* 


XTfon  Eternity         33 

as  if  there  had  been  nothing  at  all  paid. 
For  this  is  the  nature  of  fuch  lones,  that 
although  the  yearly  ufe  be  paid,  ftill  the 
principal  remains  entire,anddue  to  be  paid. 
So  it  is  with  the  damned  ;  For  although 
they  fhould  pay  never  fo  much  ;  yet  they 
can  never  get  out  of  debt:  They  are  debt- 
ors ftill,  and  ever  fhall,  I/a.  I.  31. 
Tbe  Jlrong  JhaJl  he  as  Uzvy  and  the  maker 
of  it  as  a /park  ;  they  fo  all  both  bum  toge~ 
ther,  and  none  pall  quench  them. 
Suetonius  reports  of  Itiberius  Ca-  Suet, 
far,  that  being  Petitioned  unto  lib.  3. 
by  a  certain  offender  to  haften  cap.  6, 
his  punifhment,and  to  grant  him 
a  fpeedy  difpateh,  he  made  him  this 
anlwer,  Nondum  tecum  in  gratiam  rediir 
Stay  Sir,  Tcu  and  I  are  not  yet  friends* 
Chrift  Is  a  moft  juft  Judge,  no  Tyrant,  no 
"Tiberius.  And  yet  if  one  of  the  damned 
after  a  thoufand  years  burning  in  Hell 
fhould  beg  and  intreatfor  a  fpeedy  dearh, 
he  would  anfwer  after  the  fame  manner, 
"Nondum  tecum  in  gratiam  rediit  Stay,  Tom 
and  I  are  not  yet.jriends.  If  after  a  thou- 
fand years  more  he  fhould  ask  the  fame 
thing;,  he  fhould  receive  the  fame  anfwer, 
Nondum  tecum  in  gratiam  rediiy  Stay,  Tou  . 
and  I  are  not  yet  friends.  If  after  an  hun- 
dred thoufand  years  yet  more,  yea  mil- 
lions of  years,  he  fhould  ask  again,  again 

he 


3  4.      The  fecond  Ctmfiderdtion 

he  ihould  receive  the  fame  anfwer,  Nbrt- 
dum  tecum  in  gratiam  redii,  Stay ,Tou ati% 
I  are  not  yet  friends.  The  time  was,  -I 
offered  to  be  thy  Friend,  but  thou  wouldft 
not ;  yea,  thy  Father,  but  thou  wouldft 
not.  I  offered  thee  my  grace  a  thoufand 
and  ti  thoufand  times  ;  but  thou  rejeftedft 
it.  This  I  knew  right  well,  and  I  held  my 
peace,  and  further  expected,  forty,  fifty, 
fixty  years,  to  fee  if  thou  wouldft  change 
thy  mind  and  courfe  of  life.  But  there 
followed  no  ferious  or  true  repentance. Thou 
haftftt  at  nought  all  my  counfel, and  wouldft 
none  of  my -reproof,  'thou  haft  hated  in- 
ftrti-Rion,  and  haft  daft  'my  words  behind  theet 
Prov.  i;  25.  Pfal.  50.  17.  Eat  therefore 
the  fruit  of  thine  own  ways,  and  be  filled" 
with  thy  own  counfels,  Prov.  1.  26.  I  will' 
laugh  at  thy  deftruftion  for  ever  :  neither 
fhall  my  juftice  after  infinite  ages  give  thee 
any  anfwer  but  this.  Nondum  tecum  in 
gratiam  redii,  Stay,  Tou  and  I  are  not  yet 
friends.  Q  God  which  art  in  Heaven  !  O 
fin  which  throweft  men  headlong  into  hell, 
the  hell  of  torments,  and  into  the  bottom- 
lefs  pit  of  Eternal  pain  \  But  righteous  art 
thoUyO  Lord,  and  upright  are  thy  judgments. 
Pfal.  119.  137.  Tuft  and  right  it  is,  that 
he  which  would  not  by  repentance  ac- 
cept of  mercy  when  it  was  offered, 
thonld    by    punijfamettt    be    tormented, 

and 


Upon  Eternity.  g$ 

and  have  juftice  without  mercy  for  ever. 

CHAP.    III. 

Other  motives  to  the  conjtderation  of  Eter- 
nity t  drawn  from  Nature. 

BUT  I  return  to  the  School  of  Nature^ 
to  confider  further  upon  Eternity. 
There  are  found  hot  Baths'  in  certain  Moun- 
tains and  Rocks,  whofe  waters  in  running 
make  fuch  a  noife  and  murmuring,  that 
the  difeafcd  perfons  that  refoft  thither  for 
ture, .  if  at  that  entrance  into  the  Bathy 
they  do  but  imagine  they  hear  mtffical  In- 
ftruments,  and  an  harmonious  confort,they 
have  their  ears  fo  dulled  with  the  continual 
noife- thereof,  that  the  muilck  which  at  firft 
was  fwcet  unto  them,  becomes  at  length, 
by  their  imagination  working  upon  it,  ve- 
ry loathfome,  and  a  torment  unto  them  : 
Eut  if  they  imagine  they  hear  a  Drum,  or 
any  other  loud  founding  inftrument,  they 
at  length  grow  almoft  mad  with  the  noifc 
thereof  daily  molefting  and  troubling  them. 
From  whence  alfo  we  are  led,  as  it  were 
by  the  hand,  to  the  confideration  of  Eter- 
nity.  The  weeping  and  wailing,  yelling 
and  crying  which  is  heard  at  the  firft  en- 
trance of  hell  mouth  under  thofe  infernal 

monn- 


3  6     The  fecond  Confideratton  * 

mountains  fhall  never  ceafe,  butfhall  tor* 
ment  the  damned  without  end,  and  be  no 
whit   mitigated  by  time  and  long-fuffer- 
ance.    But  on  the  contrary  the  Blefled  in 
Heaven  fhall  without  wearinefe  hear  the 
Thrice  Holy  fung,  Holy,  Holy,  Holy  ;  yea, 
and  the  more  they  hear  it,  the  more  they 
fhall  be  delighted  with  the  found  thereof. 
Chrift  in  his  Conference  with  the  Woman 
of  Samaria,  makes  often  mention  of  8ter~. 
nity,  and  life  everlafting.  fVhofoever  drink- 
eth  of  the  water  that  I  Jball  give  hint,  Jball 
never  thirfi  :  But  the  water  that  I  Jball  give 
him,  Jball  be  in  him  a  well  of  water,  faring* 
ing  up  unto  everlafiing  life,  John  4. 14.    1 
would  we  did  thirft  with  the  Woman  of 
Samaria  after  thofe  watery  and  earneftly 
pray  for  them  :  0  Lot d  give  me  of  this  wa- 
ter, that  I  thirfi  not,  John  4.  15.  Give  me, 
O  Chrift,  though  but*  drop  of  this  water, 
that  \s,fome  thirfi  and  defire  after  Eternal 
life.     In  the  year  after  the  Nativity  of  our, 
Lord  fourfcore  and  one  (as  Suetonius,  Dion, 
and  Pliniuj  Secundus  jtell  at  large)  on  the 
firft  day  of  November,    about  (even  of  the 
Clock,   at  the  Mountain  Vefuvius  in  Cam- 
pania,   there  was  an  horrible  eruption  of 
fire,  before  which  there  went  an  unufuai 
drought,  and  grievous  Earthquakes.  There 
-was  alio  heard  a  noife  under  Earth,  as  if  it 
had  been  thunder.     The  Sea  roared  and 

made 


Vfon  Eternity-         -37 

made  a  noife  ;  the  Heaven  thundrcd  as  if 
mountains  had   in  conflict  met  together  ; 

treat  ftones  were  feen  to  fall ;  the  Air  was 
lied  with  fmoak  and  fire  mixt  together; 
the  Son  did  hide  his  head.   Whereupon  it 
was  thought  by  many  that  the  World  was 
almoft  at  an  end,  and  that  the  laft  day  was 
come,     wherein   all  fhould  be  consumed 
^vith  fire  .•  For  there  was  fuch  abundance 
of  afhes  fcattered  up  and  down  over  Land 
and  Sea,    and  in  the  Arir,    that  there  was 
much  hurt  done  amongft  Men  and  Cattle, 
and  in  the  Fields,tjiat  Fifh  and  Fowl  were 
deftroyed,  that  two  Cities,    the  name  of 
the  one  was  Herculanum,  and  the  name  of 
the  other  Pompeii,    were   utterly  ruined. 
Thefe  and  fueh  other  like  Caverns  in  the 
Earth,  with  Precipices  and  fiery  mountains 
always  flaming,  but  never  going  our,  are 
lively  examples  given  us  by  God,to  put  us 
in  mind  of  the  nre  of  Hell,  in  which  the 
Bodies  of  the  curfed  fiiall  be  always  burn- 
ing, bat  never  be  burnt  out.    Concerning 
this  yon  may  read  lertulli- 
*w,  Minutius,   and  Pacian.    1ertui.  Apdl. 
See,0  man,  how  provident-    c  48.  Minut, 
ly  even  Nature  her  felf  doth    in    Oil.  Pa- 
go before    thee,    ^nd  as  it    cian.  de  pet- 
were  lead  thee  by  the  hand     nitent.     Qp 
to  the  contemplation  of  E-    confejf. 
Urnity, 

To 


3  81     The  fccond  Confederation 

To  conclude,  This  Time  of  ours  carrieth 
with  it  fomc  fign    and  print    of  Eternity^ 
Nature  fain  would  have  us  learn  the  thing 
fignified  by  the  fign,  and  take  a  fcantling 
of  Eternity  by  the  little  module  and  mea- 
fure  of  time.      It  is  the  faying 
In  Sent,     of  St.  Augufiine^   This  is  the  dif- 
fen.  270.  .  ference  between  things  Temporal 
and  Eternal  :    We  love   things 
Temporal  more  before  we  have  them,  and 
efteem  them  not  fo  much  when  we  have 
them  .*  for  the  foul  cannot  be  fatisfied  but 
with   true  and  fecure   Sterility ,     and  joy 
-which  is  Eternal  and  incorruptible.    But 
things  Sternaly    when  they   are  actually 
pojfefiedy  are  much  more  loved  than  before 
when  they  were  only   defired  and  hoped 
for  .•  For  neither  could  Faith  believe,  nor 
Hope  expe£t  fo  much   as  Charity  and  Love 
fhall  find  when  once  we  fhall  be  admitted 
to.  poffeflion.     Why  then  doth  not  Earth 
feem  vile  in  our  eyes,  efpecially  when  we  , 
rriuft  e're  long  forfake  it  ?  And  why  do  we 
not  with  ardent  defire  lift  up  onr  eyes  to 
Heaven  where  we  fhall  inherit  a  Kingdom, 
and  that  Sternal. 


T  HE 


fthm  art  wgyhedL  in  4ti  bdUne&am 
\&rtfiunl  wanting .  ***,'$,  %y  A 


That  man  reqardetk  fuofEtermtic, 
who  weijhetk  his  money  mart, 
aecur&telytheti  his   life  . 


Upon  Eternity,  41 

THE     THIRD 

CONSIDERATION 

UPON 

eternitt. 


Wherein  the  old  Romans  principally  placed 
their  Eternity. 

PLinius  Secundus  thought  Epifi.  l. 
thofe  Men  happy,  which  ad  1*at. 
either  did  things  worthy 
to  be  wrote,  or  wrote  things  worthy  to  be 
-read  ;  but  thpfe  men  of  all  moft  nappy, 
which  could  do  both.  So  the  Romans 
thought  they  might  three  manner  of  ways 
eternize  their  fame,  and  tranfmit  their 
names  unto  poiterity.  Firft  they  wrote 
many  excellent  things  ;  many  excellent 
indeed,  but  not  all,  not  all  chair,  not  all 
holy :  They  committed  to  writing  their 
own  blemifhes,  their  diflioneft  loves,  and 
filthy  lufts ;  But  this  was  no  honeft  or  Kings 
high  way  to  Eternity.  How  many  Books 
have  died  before  theirAuthors,  and  accor- 
ding to  flato,  have  been  like  unto  the  Gar- 
dens 


4x       The  third  Confideration. 

dens  of  Adonis-  as  foon  dead  as  fprung  up  ! 
They  pleafed  not  long  which  quickly  plea- 
fed.  But  fuppofe  the  Books  of  all  the  Ro- 
mans fhould  out-live  time,  and  be  always 
extant  and  expofed  to  publick  view,  yet 
they  fhould  not  be  able  to  give  life  unto 
their  Authors 

Again,  the  Romans  did  not  only  write, 
bat  alfo  did  many  brave  works  worthy  to 
be  recorded  by  the  pens  of  eloquent  and 
learned  men,  and  thefe  works  were  of  di- 
vers kinds.  They  fought  Eternity  in  many 
things,  but  found  it  in  nothing,  as  we  are 
taught  to  believe.  They  were  great  (we 
do  not  deny  it)  in  civil  and  warlike  affairs, 
at  home  and  abroad  :  admirable  for  their 
skill  in  Arts  and  Sciences  :  Magnificent 
and  prbfufe  in  fetting  forth  Shews,and  be- 
llowing Gifts  .*  wonderful  even  to  aflo- 
nifhment  for  (lately  Buildings,  Tombs, 
Vaults,  Monuments  and  Statues,  as  you 
may  guefs  by  thefe  few  particulars,  which 
I  will  briefly  run  over. 

AugufiuSy  in  his  own  name,  and  at  his 
own  proper  charges,  fet  forth  Plays  and 
"Games  four  and  twenty  times,  and  at  the 
charge  of  the  common  Treafury,  three  and 
twenty  times  :  and  never  a  one  of  thofe 
*roft  him  under  two  Millions  and  five  hun- 
dred thoufand  Crowns  ;  and  this  fo  great 
a  fum  of  Money,    I  fay,    was  all  laid  out 

upon 


Upon  Eternity.  4? 

upon  one  Shew.  The  very  meaneft  and 
cheapeft  that  ever  Auguftus  fet  forth, came 
to  a  Million  two  hundred  and  fifty  thou- 
sand Crowns. 

Nero  gilded  over  the  whole  Theatre; 
the  Ornaments  of  the  tyring  Houfe  and 
Comical  implements  he  made  all  of  Gold  .• 
To  thefe  you  may  add  fquare  pieces  of 
Wood  or  wooden  Lots  fcattered  amongft 
the  People,  which  had  for  their  Infcripti- 
ons,  whole  Houfes,  Fields, Grounds,Farms, 
Slaves,  Servants,  Bcafls,  great  (urns  of  Sil- 
ver, and  many  times  Jewels  a  great  num- 
ber :  To  whofoevers  Lot  fell  any  one  of 
thefe,  he  prefently  received  according  to 
the  infeription. 

The  fame  Nero  for  a  Donative  to  a  com- 
mon Soldier,  commanded  to  be  told  two 
hundred  and  fifty  thoufand  Crowns. 

Agrippina  {Nero's  Mother)  caufeth  the 
tike  fum  of  Mony  to  belaid  upon  a  Table, 
thereby  fecretly  reprehending  and  labou- 
ring to  reftrain  her  Son's  profufenefs. 
Whereupon  Nero  perceiving  that  he  was 
toucht,  commanded  another  fum  to  be  ad- 
ded as  great  as  the  former,  and  faid  thus, 
Nefciebam  me  tarn  parum  dedijfe,  I  forgot 
my  felf  in  giving  fo  little. 

The  fame  Nero  entertained  at  Rome  for 
nine  Months  together  Xing  Tiridates^  and 
was  every  day  atcoft  for  him  twenty  thou- 
fand 


44     The  third  Confiderathn 

fand  Crowns,  which  came  in  nine  Month* 
to  five  millions  and  forty  thoufand  Crowns; 
And  at  his  departure  he  gave  him  for  *Vi- 
aticum,  or  to  fpend  by  the  way,  two  mil- 
lions and  a  half.  What  fhould  I  tell 
you  of  their  ftately  and  magnificent  builw 
dings  ? 

Caligula  the  Emperour  made  a  Bridge 
over  an  Arm  of  the  Sea,  three  Miles 
Ion? 

There  were  Temples  in  Rome  four  hun- 
dred twenty  four,  moftof  them  were  mag* 
nificent. 

Domitian  fpent  upon  the  fole  gilding  of 
the  Capitol,  feven  millions. 

On  the  Stairs  of  the  Ampbitbeater^v/hich 
were  made  all  of  Stone,  there  might  fit 
very  conveniently,  fourfcore  and  feven 
thoufand  fpe&ators  ;  above,  there  might 
ftand  round  about  twelve  thoufand.  In 
all  fourfcore  and  nineteen,  thoufand. 

Befides  many  others,  there  were  twelve 
publick  Baths  made  by  the  Emperor,where 
Men  might  bathe  gratis. 

In  the  hot  Baths  of  Antoninus,  there 
were  of  polifhed  ftone  one  thoufand  and 
fix  hundred  feats,  and  there  might  fo  ma- 
ny men  bathe  themfelves  very  conveni- 
ently. 

In  the  Bath  of  Hetrufcus,  a.<?  JP liny  faith, 
all  were  of  Silver,  the  paffages  for  the  wa- 
ter, 


Upon  Eternity.  45 

tetf, the  lips  of  the  Bath,  and  the  very  floor 
I  felf.    But  I  pafs  to  other  things. 

At  Rome  there  were  almoit  as  many  Sta- 
tues as  Men,  of  no  worfe  matter  than  Sil- 
ver and  Gold,  befide  infinite  others  of 
Brafs,  Marble,  and  Ivory. 

Domitian  had  one  of  Gold  in  the  Capi- 
tol, of  an  hundred  pound  weight. 

Commodus  and  Claudius  had  alfo  Statues 
3f  Gold,  each  of  them  being  of  a  thou* 
and  pound  weight.  Claudius  had  alfo  in 
:he  place  at  Rome  called  Roftra,  another 
)f  Silver.  Hereupon  there  was  a  certain 
Dificer  appointed,  who  was  called  the 
Count  of  Rome,  on  whom  there  attended 
i  great  many  Soldiers  continually  to  guard 
ind  look  to  the  great  number  of  Statues. 

The  way  which  is  called  Appia,  will  ex- 
rrcife  a  nimble  footman  five  days  in  run- 
ning it  over.  It  reached  in  length,  from 
Rome  to  Capua  ;  fo  broad,thattwo  Coaches 
anight  meet,  and  never  trouble  one  ano- 
ther ;  fo  folid  and  firm,  as  if  it  were  all  of 
ane  ftone,  in  no  place  loofe  or  broken  up. 
There  were  alfo  more  ways  like  unto  this. 
It  is  incredible  what  good  Authors  do 
write  of  their  Conduits  and  Aou#du&s. 

Claudius  the  Rmpcrour  beftowed  about 
one,  feven  Millions  of  Gold  and  a  half  ; 
and  there  were  maintained  fix  hundred 
Men  with  the  only  keeping  and  looking  to 

the 


4&     The  third  Confideration 

the  waters,  Thefe  were  great  works  in- 
deed, but  the  Authors  thereof  in  part  de- 
ferved  reprehenfion  for  their  immoderate 
prof ufe nefs.  There  was  at  Rome  one 
thing  that  furpaffed  their  ftately  build* 
ings,  but  (as  for  name,  to  fay  no  worfe, 
and  to  fpare  your  ears)  dishonourable,  and 
not  fit  to  be  named.  They  had  certain 
Vaults  under  earth  built  with  Arches,you 
may  call  them  the  finks  of  the  City  (tney 
called  them  Cloacas)  running  with  water, 
to  carry  away  all  the  filth  of  the  City.  Ol 
thefe  there  were  fo  many,  fo  large,  and 
fo  long,  that  you  may  well  reckon  them 
amongft  the  wonders  of  the  World.  ] 
need  not  inftance  any  more  :  thefe  which 
I  have  named  are  fufficient.  He  that  h 
any  thing  converfant  in  Hiftories,  or  hath 
heard  of  the  great  power  and  wealth  o\ 
the  Romans  in  former  ages,  will  eafily 
believe  my  relation :  if  he  will  not  believe 
me,  let  him  believe  the  teftimony  of  Sue- 
tonius,  Dion  CaJJittsy  Pliny ,  Livyy  and  o- 
thers  that  have  wrote  of  the  Roman  Mo- 
numents. 

Thefe  things  which  I  have  reckoned  up, 
arc  very  laudable  in  themfelves.  Bui 
they  governed  their  Common-wealth  fc 
prudently,  that  in  War  for  the  moft  pan 
they  were  unconquerable,  for  Arts  ano1 
Sciences  excellent,  for  Vertue  illuftrious 


upon  Eternity-  47 

nfomuch,  that  Cyneas  an  AmbaflTador  fent 
rom  Pyrrhus,  a  very  eloquent  and  intel- 
igent  man,  when  he  had  all  in  vain  folici- 
ed  the  City  to  make  a  League  with  his 
-ord  and  Mafter,  which  League  could 
tot  (land  with  the  honour  of  the  Romans, 
tpon  his  return  told  the  King,  That  he' 
bought  the  City  to  be  a  Temple,  and  all  the 
Senators,  Kings.  Herein  the  Romans  were 
n'ghly  to  be  commended:  bat  in  this 
.7  wcre  muc^  overfcen  (though  other- 
rife  very  prudent  men  )  in  placing  their 
Itemity'm  fuch  things  as  neither  could 
ive  unto  them,  nor  had  m  themfelves 
'ternity.  If  the  Romans  had  made  choice 
f  Saint  Auguftine  for  their  guide  in  the 
py  to  Eternity,  he  would  have  fliewed 
lem  a  more  certain  and  readier  way.  For 
'hat  faith  he?  We  do  not  account  thqfe  Em- 
erours  happy  which  have  reigned  long,  or 
thich  have  often  triumphed  as  Conquerors  o- 
er  their  Enemies,' or  which  have  trea/ured 
p  much  wealth-  Thefe  things  often  happen 
'  tbofe  that  have  no  right  or  title  to  the  King- 
*m  which  is  Eternal.  Who  then  in  Saint 
ugufitne's  opinion  are  to  be  accounted 
ruly  happy?  Hearken,  O  ye  Emperours, 
>  yc  Kin£s  and  Princes  :  You  fhall  in  Saint 
*gufttne  s  fenfe  obtain  true  and  Eternal 
appmefs  by  the  obfemtioa  of  thefe 
>ulcs  following. 

I>  fc  Tic 


48     the  third  Confederation 

1.  The  Rule  of  Juftice.  By  filling  juff- 
ly,  and  hating  the  very  vizard  and  painti 
ed  face  of  injuftice. 

2.  The  Rule  of  Modefiy.  By  not  being 
puffed  up  by  the  vain  applaufes,  acclama- 
tions and  titles  of  honour,  but  by  remefrti 
brinor  vour  felves  to  be  bat  men. 

3.  The  Rule  of  the  Fear and  Love  4 
God.  By  propagating  by  all  means  the 
true  Woxftrip  of  God;  by  iubjeaihg  aj 
humane  power  to  his  Divine  Maje"fty  i  bj 
fervins:  him  in  fear  and  Jove. 

4.  The  Defire  of  Heaven.  Zy&nm 
your  love  and  atoonup'ontk  Kingdori 
which  is  Eternal,  where  one'fttall  not  enVi 
anothe-rS  power,     ' 

5.  The  Rule  of  Facility,  ind  readme} 
'tojorgiv*     By  being  fwift  to  for.give,  a$j 

(low  to  punifh,  but  wh£n  t^  glory  "o 
God,  and  the  neceflity  of  the  Common 
wealth  calleth  for  it. 

6  Mercy  and  LiberdUfy.  By  tempef 
in"  the  feverity  of  the  Laws  by  the  Of 
of  Mercy,  and   the  Tweet  odour  of  bene 

ficency.  ,     v,    . 

n  Continency.  By  not  giving  the  Re*n 
to  Luxury,  butby  bridling  your  appetite 
and  concupifcences  ;  and  the  more  liter 
ty  you  have,  the  left  abufing  it:nYito \\ 
^ntioufnefs.  r 

8.  Moderation  of  Fafjlom.    By  choofnt 

rathe 


*pon  Eternity  49 

tther  to  get  the  con  que  ft  over  evil  Paf- 
wis,  than  by  domineering  over  Na- 
ons. 

o.  The  ftudy  of    Humility  and  JPf/ryerr. 
y  doing  all    thcfc,    not    for  vain-glory, 
*  for  the  glory  of  God,  and  the  attainm- 
ent of  Eternal  felicity  :  and    again,  by 
CVer  neglefting  that  moft  noble  facrificc 
\  Humility  and  Prayer. 
Thefe  Rules  or  Laws  hath  St.  Auguftine 
ted    upon     the     double     gates    of   the 
rorid,  are  a  glafs  fit  for  Princes  to  look 
to.     But,  O  ye  Romans,  how   far  have 
I  gone^aflray  from  the  way  that  leadeth 
Ito  tfie  'gates  whereon    thefc    Laws  are 
ted  !  Not  to  fpeak  of  other  things,  you 
▼e,  inftead  of  one  and  the  only  true  God, 
ought  in  innumerable  others,     to  wor- 
ip  them  which  are  no  Gods.  For  Rome 
rfned  to  make  it  a  great  matter  of  Reli- 
>n,  to  refnfe  no  falfity  ;  and  when  (he 
Icth  almoft  over   all  Nations,  to  fery<? 
d  follow  the  errors  of  all  Nations. 
But  to  let  thefe  things  pafs  alfo  .•  how 
in  and  ridiculous  a  thing  is  it  for  them, 
leave  behind  them  all  their  Eternity  in 
rehments  and    Papers,    in   Marble  and 
her   Stone,    in  Theaters  and  Pyramids, 
Monuments  and  Tombs  !  What  is  now 
come  of  their  Eternity  which  was  fome- 
*e  carved   in    Stone  ?    The  fame   hath 
D  2  banned 


50     the  third  Confideration 

hapned  unto  Rome,  which  alfo  befel    %-■ 

rufalem.    The  Difciples  porting  at  th< 

buildings  of  the  Temple  at  Jerusalem,  faid 

unto  our  Saviour  Chrift,  Mafier Seewhai 

manner  of  Jlones,  and  what  buildings  a* 

here!  Mark  t»ci.  Whereupon  Chnit  an. 

fwered  and  faid,  See  ye  all  *W^*** 

Verih  I  fay  unto  you,  fhere  Jball  not  be  lej 

here  one  (lone  upon  another,  that  Jball  not  b 

thrown  down,  Matth.  »4.a. So  there  i 

nothing  Eternal  in  this  World.  And- whet 

is  now  old  Rome-i  If  this  miefhon  be  dc 

manded:  the  anfwer  may  be  this    Here, 

was   Where  are  they  that  built  it?  Tbt 

are  dead  and  gone.    There  is  not  fo  muc 

as  their  Afoesleftof  them.  Anderelongw 

muft  all  go  the  lame   way,  become  like 

fiiadow,  return  unto  duft,  and  be  refo) 

ved  into  nothing.     Oh  the  poor  and  ma 

condition  of  mortal    Men,    even   at  t 

ffreateft  '  Oh  the  inftability  and  frailty  < 

the  ftrcngeit  Men,  even  in   the  prime m 

all  their  ftrength'  For  what   is  now  b< 

come  of  allthofe  things    or  where  i 

thev  s  they  are  quite  vanished  **>*?•  Whc 

is  their  Mony>  which  they  heaped  up b 

yond  belief  ?  «f  ff*»?e*'^*J?% 
Ire  their  ftately  and  lofty  buildings  1  Tk 
Are  not  tobefeen.  Such  are  all  things  ell 
though  to  us  they  feem  never  fo  great,  n 
■thing  elfe  but  a  meer  fhadow,and  a  drea. 


upon  Eternity.  fi 

f  they  b&  compared  with  Eternity,  and 
:hofe  things  which  are  Eternal  The  foun- 
dation on  which  the  whole  fabrick  of  va" 
.lifting  glory  is  fet  up,  is  too  weak  and 
nouldcring,  and  made  but  of  Clay.  Stone 
md  Marble  cannot  be  engraven  with  Cha- 
•afters  and  Infcriptions  of  Eternity.  Well 
aith  LaHantius,  *The  works  of  mortal  men 
tre  mortal.  That  there  was  a  Babylon,  a 
Troy,  a  Carthage,  and  a  Rome,  we  be- 
ieve :  But  if  we  will  believe  no  more 
han  we  fee,  there  be  fcarce  any  reliques  or 
Ruinous  parts  of  them  remaining,  to  per- 
wade  us  that  there  weTe  fuch  Cities.  So 
he  feven  wonders  of  the  world,  fo  Nero's 
jolden  Palace,  Diocletian's  hot  Baths,  An- 
"onius  his  Baths,  Severus  his  Septizonium, 
ft/Hut  his  ColbiTus,  Fompey's  Amphithea- 
cr,  have  no  footftep  or  print  of  them  re<- 
naining ■;  no,  fcarce  upon  Record,  or  re- 
jittered  in  Books.  And  how  far  have  all 
>f  thefe  come  fhort  of  Eternity, 

CHAP.    I. 

How  far  the  Romans  have  gone  afiray  from 
the  true  way  of  Eternity, 

AT  Nazareth,  in  a  certain  Conclave, 
called  by   the  name  of  the  BleiTcd 
/irgin,  there  is  in  one  place  mention  made 

of 


ft     The  fisc&nd  Conjidetation 

of  a  Kingdom,*?/ «>to&  Kingdom  there  Jbd 
be  no  end,  Lu.1.33.  Such  was  not  the  Kinjj 
dom  of  Solomon  :  for  that  lafted  but  fa* 
hundred  years,  even  to  the  Captivity  <* 
Babylon.  Such  was  not  the  Kingdom  of.thi 
Romans,  neither  of  the  Perjians ,nor  yet  0 
rhe  Grecians.  For  where  are  now  tho£ 
Kingdoms  in  former  times  moft  flourifl* 
ing?  Where  are  thofe  moft  ancient  Mo. 
narchies?  How  great  was  Nebuchadnezz* 
in  Chaldea  and^r/'^and  after  him  Belfban 
zar  ?  From  them  the  Scepter  was  tranflat$< 
.unto  the  Medes  and  ferjians,  to  Cyrus  arw 
Darius.  Neither  continued  it  there  long 
From  thence  it  was  tranflated  into  Greia 
to  Alexander,  firnamed  the  Great,  King  o 
Macedon,  for  a  long  time  moft  vi£torio« 
and  fortunate.  But  as  warlike  valour  decay- 
ed,fo  fortune  failed. And  fothe  Scepter  wa 
tranflated  into  Italy  to  Julius  C*Jar,  an* 
Oftavianus  AuguftuS^  What  is  becomes 
all  thefe  Kings 'Where  are  they?  But  the* 
O  Chriftian  man,  feek  that  Kingdom,  Q 
which  Kingdom  there  Jh all  be  no  end.  Nu- 
mantia, Athens, Carthage,  and  ^S^r^all  an 
come  toan  end,  they  are  utterly  perifhed 
But  asforthe  Kingdom  which  isabove,  Q 
that  there  jball  be  no  end.Thc  King  that  ru 
leth  there  is  Eternal,  and  thofe  that  live  ii 
that  Kingdom  are  Eternal.  The  Lord  pal 
teignjor  ever  and  ever,Exod.l  5,  J4.0n  whid 

words 


upon  Eternity.  Jg 

«Vordsr  &\thQrige#,  Dojt  thou  think  that  the 
Lord  Jl>aU  reign  for  ever  and  ever,  ?  Tea,  he 
(hall  reign  for  ever  and  every  and  beyond  that 
too.  Say  what  thou  canft,  thou  (halt  ftill 
come  (hort  of  the  duration  of  his  King* 
Jptn.  :  the  Prophet  will  ftill  add  fomething, 
\s  for  example,,  after  forever,  yet  more,  and 
W£?,p,r  bey.wd  that  too.Ps.nd  ye^faith  IJfyiore, 
rhough  this  Kingdom  be  Eternal,  though 
nfinite^  though  every  way  blefledjt  hough 
k  be  promiied  to  us,  not  a  word  of  that.  For 
what  man  is  there  of  a  thoufand  that 
fpends  the  Jea.ft  part  of  a  day  in  medita- 
;ing  upon  that  1  that  ever 'once  makes 
mention  of  that  \  that  ever  inftruSs  his 
Wife,  his  Children,  and  his  Servants  con- 
vening that?  We  prattle  much  of  all  o- 
:her  things  \  but  as  for  Heaven  there  is 
fcarce  any  mention  made  of  that  ;  or  if 
there  be,  (urely  it  is  very  rare.  In  fetting 
forth  the  commendation  of  \y\%  own  Coun- 
ty, every  rn^n  %%  a  nimble-tongued  Orator  : 
(lut,  as  for  that  which  is  our  true  Coiin- 
:ry  indeed,  we  blulh  and  are  almoft  afha- 
rife),  being  top  modeft  in  commending 
:hat.  For  it  is  come  to  pafs  in  thele  days, 
by  the  difufe  of  holy  conference,  that 
men  think  themfclves  not  witty  nor  fa- 
cete  enQUgh,  ijnlefs  they  fpeak  idle  and 
unprofitable  words,  and  make  foolifh 
jc/ls:  nay  that  is  not  allj  unlefs  their 
D  4  cheeks 


54     The  fecond  Conftderatien 

cheeks  fwell,  and  their  lips  run  over  with 
filthy  and  unfavoury  Ipeeches.  Oh !  This 
is  to  go  aftray  quite  out  of  the  way  But 
let  our  hearts  and  mouths  be  filled  with 
the  praife  and  defire  of  things  Eternal ;  le^ 
our  thoughts  and  words  always  run  aftei 
them  :  we  have  no  other  way  to  true  glo. 
ry,  but  this  ;  and  there  is  no  true  glory^ 
but  that  which  is  Eternal. 

The  chief  Priefts  and  the  Pharifees  fl 
mongft  the  Jews,  to  overthrow  Chrift'j 
power  (as  they  thought)  and  to  eterniz* 
their  politick  Government,  aflembled 
themfelves  together  in  Councel :  and  bj 
their  foolifh  wifdom   (as  it  proved)  made 

Decrees  to  their  own  hurt.  Ele- 
Aifgufi.     gantly  fpeaketh  St.  Auguftimr  pj 

them,  Confulting  and  Delibe- 
rating together  in  full  Court  :  The  chief 
P  rie  (t~s,  faith  he,  and  the  Pharifees  tool 
counfet  together  what  they  fhould  do  foi 
their  own  good,  and  yet  they  (aid  not,  Lit 
us  believe.  The  wicked  and  ungodly  men 
fought  more  how  to  hurt  and  to  deftroy, 
than  how  to  provide  for  their  own  fecurity, 
that  they  might  be  faved.  And  yet  the? 
were  in  fear  and  in  counfel:  For  they  faid. 
what  do  we  ?  For  this  man  doth  many  Mira^ 
cles.  If  we  let  him  thus  alone,  all  men  will 
believe  on  bim.  And  the  Romans  Jbah 
come,  and  take  away   both   our  Vlaee  ana 

Nationj 


up on  Eternity.  5*5 

Uttofty  John  n.  47,  48.  They  were 
fraid  to  lofe  things  tTemporaly  and  never 
bought  upon  the  life  which  is  Eternal : 
ad  fo  they  loft  both.  Such  is  the  vanity, 
ad  affected  mockery  of  our  foolifh  cogl- 
itions.  What  are  we  ?  and  what  is  all 
bat  we  call  ours  ?  Zb  day  we  flourifh  like 
flower,  we  are  well  fpoken  of,  wepleafe, 
ad  are  in  favour  with  men  :  But  (  alas  !  ) 
>  morrow  our  flower  will  fade,  we  fliail 
e  ill  fpoken  of,  and  ©ut  of  favour  with 
kk!  and  Man  :  Man  whom  hitherto  we 
leafed ;  and  God  whom  we  never  ftu- 
ied  for  to  pleafe.  We  ncgieft  Heaven, 
ad  keep  not  Earth  :  We  get  not  the  fa- 
our  of  God,  and  lofe  the  Worlds  favour. 
.ad  fo  we  are  moft  deplorately  mifera- 
le,  and  deftitute  on  both  fides.  If  death 
.'0«ld  but  fpafe  thofe  that  are  the  happy 
nes  of  this  World,  it  may  be  they  might 
nd  here  feme  glory,  fome,  I  fay,  fuch 
fit  is;  for  there  is  none  true  but  that 
'hich  is  in  Heaven,  and  Eternal.  But 
alas  /  )  death  fpares  no  Man  5  Cees  in  the 
ark,  and  is  not  feen  ;  and  watches  his 
me  when  he  may  fet  upon  us,  when  we 
link  not  of  him.  What  fhall  become  of 
s?  Whither  will  he  carry  us,  if  here  we 
ave  lived  wickedly?  To  the  bar  of  Chrifts 
'dement,  and  from  thence  to  the  pit  of 
left  ;  and  from  thence  there  is  no  re- 
D  5  demption 


$6       The  third  Confederation 

demption.  Nobility  from  thence  fets  nc 
man  free.'  Power  delivers  no  man.  Th< 
applaufe  of  men  formerly  given,  yielA 
there  no  comfort.  Let  us  here  feek  tin 
favour  of  God  and  his  glory.  That  is  th< 
true  glory  which  is  got  by  the  fhunniiij 
of  vain  glory  .*  and  there  is  no  true  glofj 
but  that  which  is  Sternal. 

Solomon,  in  the  Proverbs,  defcrt 
Vrov.  beth  Wifdom  like  a  Queen,  atten. 
3.  13.  ded  by  two  waiting-maids,  Step, 
nity  and  Glory,  the  firft  on  tb 
right  hand,  the  fecond  on  the  left.  Glory  \ 
nothing  worth,  if  there  be  not  joyned  witl 
it  Eternity;  that  which  all  we  Chriftiaii 
do  expect.  For  here  we  have  no  continuity 
City,  but  we  feek  one  to  come,  Sternal  in  th 
heavens.  The  righteous  jh  all  be  had  in  ever 
lafiing  remembrance,  Heb.  13.  14  2  Cor.  5 
l.  Pfal.  112.  6.  To  give  an  Alms  to 
poor  Man,  to  moderate  a  greedy  appe 
tite,  to  refift  an  enemy  of  chaftity,  thef 
are  works  that  require  not  much  pains,  o 
time  for  the  doing."  and  yet  the  remem 
brance  of  thefe,  together  with  their  re 
ward,  fhall  be  Eternal,  What  a  fmal 
thing  was  it  that  Mary  Magdalen  beftow 
ed  upon  our  Saviours  feet  J  How  quickl 
had  fhe  done  it!  And  yet  it  is  made  know 
throughout  the  whole  world,  Matth.  26.  1! 
Some  others,  it  may  be,  would  have  ad 

mire 


ufon  Eternity*  f  7 

rrired  other  things  in  her,  her  cherry 
heeks,  Jber  comely  countenance,  the 
deafant  flower  of  her  youth,  her  rare 
;jace,  her  great  riches,  her  affability  and 
purtefie,  and  fueh  like.  Thefe  were  not 
be  things  which  Chrift  commends  in  her; 
tut  it  was  the  office  which  {he  performed 
■Wt&.his  feet.  The  thing  it  felf  was  nor 
rreat:  and  yet  it  was  a  means  to  procure 
P*  hct  Eternal  gloTy,  and  a  never  dying 
ftine.  It  Jlmll  be  preach  throughout  the 
vMt  world:  This  is  the  Teftimeny  of 
)hrift.  This  work  of  hers  was  not  engra- 
en  in  Marble,  nor  caft  in  Brafs,  nor  pro- 
afllged  in  the  Market-place,  nor  pro- 
Uimed  with  a  Drum*  and  a  Trumpet:  and 
et  it  hath  continued  for  a  memorial  of 
Lqr  to  this  day,  and  io  fhall  for  ever,  and 
t  Jha/l  be  preached  throughout  the  whole 
virtd.  If  you  confider  the  A&ion  it  felf, 
tudat  Ifcariot  the  covetous  Purfe-bearer 
Qtind  fault  with  it  :  Simon  the  dwelling 
jxi  protwl  Pharifee  condemned  it:  If  the 
xatrer,  it  was  bat  an  Ointment,  at  the 
9Q&  aol  worth  above  thirty  fmall  pieces 
»f  Gold  :  If  the  place,  it  was  private  :  If 
he imtneffes  prefent,  they  were  but  few: 
i'ihc per/on,  fhe  was  a  Woman,  and  one 
nfamous:  And  yet  for  all  thefe,  It  pall 
*  preached  throughout  the  whole  world. 
Saw  many  Emperors  have  advanced  their 

Colours 


5 1       The  third  Confederation 

Colours  difplayed,  their  vi&orious  and 
triumphant  Eagles,  and  fet  up  their  Stan- 
dards in  their  Hnemies  Camp  /  How  ma- 
ny warlike  Captains  have  led  popular  Af«i 
mies,  and  commanded  them  worthily  / 
How  many  provident  Governours  have 
ruled  their  people  very  wifely.'  How  ma- 
ny Kings  have  erected  rare  Monuments, 
and  Statues,  and  built  Caftles  and  Cities  J 
How  many  learned  Men  have  wafted  their 
brains  in  new  Inventions,  and  have  like 
ChymickSy  diftilled  them  into  Receivers 
of  Paper/  And  to  what  cad  all  this?  To 
keep  their  names  in  continual  remem- 
brance, and  to  be  recorded  amongft  wor- 
thy and  memorable  Men.  And  yet  not- 
withstanding they  lodge  in  the  bed  of  fi- 
lence,  and  lie  buried  in  the  grave  of  oblivi- 
on. But  one  good  work  that  the  righteous 
doth,  (hail  be  hid  in  everlafting  remem- 
brance :  Time  and  envy  fliait  never  de* 
face  and  conceal  it;  the  wifeft  Mert^ 
Captains,  Prelates,  and  Kings  themfelve*, 
(hall  with  reverence  read  and  hear  it. 
It  Jhall  be  preached  throughout  the  whale 
world. 

The  only  way  then  to  immortality  and 

true  Eternity  is,  to  live  well,  and-ferto  die 
Well.  Go  to  now,  ye  Romans,  if  ye  will 
feek  Eternity  in  Statues  and  Marble  monu- 

^nents :  but  you  (hall  never  find  it  there.  I 

for 


upon  Eternity.  ^ 

ot  my  part  will  wifh  rather  with  St.  Ri** 
me,  in  the  life  of  Paul  the  Eremite,  Oh 
^member,  faith  he,  Hiereme  a  fmnerr 
7ho  if  God  had  given  him  the  choice, 
/ould  have  preferred  the  poor  Cloak  of 
*aui  with  his  good  works,  before  the  Scar- 
ft  Robes  of  Kings  with  their  Kingdoms, 
.ct  ns  Chriftians  here,  whilft  we  have 
title,  make  over  our  Riches,  for  fear  left 
ft  lofe  riiem  ;  let  its  fend  them  before  us 
ito  another  world:  Heaven  ftands  open, 
eady  to  receive  them.  We  need  not 
oubt  of  the  fafe  carriage :  the  Carriers 
re  very  faithful  and  tnifty ;  but  they  are 
he  poor  and  needy  of  this  world.  We 
lake  over  unto  them  here  by  way  of  ex- 
hange  a  few  things  of  little  value,  being 
^  receive  in  heaven  an  exceeding  Eternal 
veight  of glory,  i  Cor.  4.  17.  For  fo  hath- 
thrift  promifed  upon  the  performance  of 
his  precept.  I  fay  unto  you,  Make  to  your 
'Ives  friends  of  the  Mammon  of  unrighteouf- 
*fs:  that  when  ye  fail,  they  may  receive 
ou  into  everlafting  habitations.  But  let  us 
*fs  from  the  Romans  unto  others. 


CHAP. 


6<f      The  third  Confident  ten 
CHAP,    ii; 

A  better  way  than  the  firmer  which  the  Rb± 
m  oris followed  to  Eternity. 

DArius  the  King  of  the  Verfians,  mofjt 
notable  for  his  Slaughter,  had  ia 
his   Army  %&*  thouiand  Jperjjaw,  *vhtcJl 

he  therefore,  called  immortal 
Q*l.  (as  Q&l'ms  Rho&ginm  interpret 
Rho-  teth  it)  not  becaute  he  thought 
digin.  $hey  fhould  never  die*  (for 
lib.  8«  where  are  there  any  fuch?  )  bo* 
cap*  z.  becaufe  as  any  01  the  number 
O/25.  waf*4iminifhed  by  fwefd  or Iickr 
cap-  r ,      nefs*  it  was  presently  mstde  up* 

fo  that  ftiU  there  was  neither 
mo*e  nor  left  rhan  ten  thaufarid..  Thus 
Darius  framed -unto  himfelf  a  kind  af  im- 
mortality  and  Eternity;  But  (alas*  ),it 
was  a  very  fhort  one  ;  for  within  a  Httfo 
fpace,  he  and  all  his  Army  utterly  periih-? 
ed.  iThe  Vnftdents  and  Print**  e$<mU*A 
together  unto- QwHVSy  and  /aid  tbm  *«* 
him,  KingPariuSy  Live  for  eve*,V$t6*..6*4i 
Alas,  How  vain  was  this  with,  and  how 
fhort  this  Eternity?  We  live  but  feventy 
or  eighty  years  at  the  mod  .*  we  are  but 
in  a  Dream,  if  we  think  to  live  here  for 
ever.  Not  without  caufe  therefore  Xerxes, 
{"when  for  the  conquering  and  fubjugating 

Greect 


"*/w  Eternity.  ft 

rteece  (as  Herodotus  reports)  he  carried 
rith  him  out  of  Afia  two  great  Armies 
►oth  by  Sea  and  Land  (in  number  three 
nd  twenty  hundred  thoufand,  feventeen 
houfand,  and  fix  hundred,  beildes  otheri 
hat  attended  upon  Souidiers)  upon  a  day 
aking  his  profpect.  from  a  Mountain,  and 
•ehoiding  his  Soldiers,  fell  a  weeping: 
od  being  asked  the  reafon  why,  he  faid 
C  was,  Becaufe  after  a  matter  of  fifty  or 
ixty  years,  of  fa  many  hundred  thoufand 
•ien  Co  ele&  and  ftrong,  fcarce  one  fhould 
>e  found  alive. 

We  may  Dream,  and  feign  unto  our 
elves,  I  know  not  what  Eternities  :  But 
a  the  mean  time  we  mufi  needs  die,  and 
\te  as  water  fpilt  upon  the  grortnd,  2  Sam. 
4.  14. 

Another  and  better  type  of  Eternity  was 
bund  out  at  Conftantinople,  in  the  year 
>f  our  Lord  459.  The  Church  of  Con- 
iantinople,  in  the  time  when  Gennadi  us 
vas  Bifhop,  was  augmented  by  a  new  and 
loble  foundation  ot  a  Monaftcry  of  Aces- 
nets  dedicated  to  Saint  John  Baptift. 
rhefe  Accemets  were  fo  called  for  not 
leeping,  becaufe  they  were  never  all  at 
mcc  to  fleep,  but  ftill  to  be  exercifed  in 
heir  courfe  night  and  day  in  finging 
praifes  unto  God.  Thefe  Accemets  were 
lividcd  after  this  manner  into  three  Com. 

panies  : 


$  t       The  i  hird^onfidtrdtion 

panies  :  fo  that  when  the  firft  compa- 
ny had  made  an  end  of  finging  divine 
praifes,  the  fecond  (hould  begin  ;  and 
when  the  fecond  had  made  an  end,  the 
third  fhould  begin.  By  means  of  this 
godly  inftitution,  the  City  had  in  fome 
fort  heaven  within  it  felf  always  founding 
with  the  praifes  of  God;  or  at  leaft  a 
Type  or  Reprcfentation  of  the  Eternity 
in  Heaven,  where  God  fhall  be  praifed 
for  all  Eternity  %  with  great  delight  and 
cheerfulnefs,  and  without  all  wcarinefs. 
Therefore  hath  the  Pfalmifi  good  caufc 
to  cry  out,  Blejfed  are  they  which  dwell  in 
thy  houfe,  they  will  fill  be  praifing  Thee, 
Pial.  84.  4.  Then  {hall  all  the  bleffed 
fay,  as  Peter   did  upon  the  Mountain,  It 

is  good  for  us  to  be  here,  Mattta  1  7. 
Bernard  4  For,  as  St.  Bernard  fpeak- 
Serm.i.  eth,  Eternity  is  true  riches  with- 
de  Om.  out  mcafure :  but  he  adds  this 
S.  S.         wkhal,  It   is  not  found,  unlefs 

it  be  fought  with  perfeverance. 
But  how  (hall  we  {o  feck  that  we  may  ob- 
tain it  ?  Hear  what  the  good  Father  faith: 
By  Poverty,  by  Meeknefs,  and  by  Tears, 
there  is  renewed  in  the  Soul  the  {tamp  and 
image  of  Eternity,  which  comprehendetb 
all  times  Firft,  Poverty  is  the  way  to 
Eternity.  Blejfed  are  the  per  infpirit  :  for 
theirs  is  the  kingdom  of  heaven,  Matth.  5  .3. 

Where 


upon  Eternity.  63 

iThere  poor  men  are  difperfed  and  forfa- 
En,  there  is  the  heart  and  the  Money 
>cked  up- together  in  the  Cheft  .*  Where 
loney  is  expended  according  to  the  Rules 
f  Avarice*,  there  is  no  affec-t  or  love  of  po- 
erty,  there  is  no  defire  or  love  of  Eter- 
ity.  Secondly,  Meeknefs  :  By  Meeknefs 
't  make  our  Fclves  fecure  of  things  pre- 
:nt,  and  have  an  affurance  of  things 
)  come.  Blejfed  are  the  meek,  for  they  Jball 
iberit  the  earth,  Mat.  f,  5.  If  any  man  ask, 
/hat  fhall  we  fay  of  him  that  is  void  of 
ieeknefs  and  Patience,  that  can  fcarce  at 
ly  timefpeak  a  mild  word?  What  gains 
e  by  his  implacable  impatience  ?  What 
oth  it  profit  him  to  rage  and  fret  with  ind- 
ignation, to  make  outcries  and  tumults, 
>  fhew  his  will  to  do  mifchief,  though 
?  cannot  effect,  what  he  would  ;  or  to  con- 
lade,  to  falute  no  man  civilly  as  if  he 
'ere  an  enemy  to  all  humanity  and  affa~ 
ivity?  What  fhall  we  fay  of  fuch  a  man? 
Fthere  be  any  fuch  he  is  fure  to  fufFer 
>fs  of  goods  or  good  name  or  both.  For 
ie  riches  which  he  hath,  he  poffefleth 
ot,  but  keeps  them  like  a  dog,  wnofep»o- 
crty  is  to  bark  at  a  man,  to  ny  upon  nim% 
cid  to  bite  him :  as  for  his  good  name,  if 
e  ftave  any,  he  fhall  not  augment  it  by 
te  title  of  impatience:  and  as  for  Hea- 
rt*, he  lofeth   that  before  he  hath  taken 

pofleflion 


64      The  third  Confickrattin 

pofleftonof  it.  Thirdly,  Tears  For  b 
weeping  and  mourning  we  redeem  ■ 
time  pair,  we  recover  what  we  prodigal! 
fpent  by  .finning,  ^ut  this  mourning  an 
forrow  mull  not  laft  for  an  hour  only,  f 
for  a  day:  for  this  is  nothing  elfe  butJ 
do  as  he  did,  who  at  his  Mothers  deal 
put  on  mourning-clothes,  forced  for  It 
prefent  a  few  Tears,  and  fo  went  along* 
ter  the  bier,  and  left  hex  not  till  he  4^ 
her  buried  ;  but  the  fame  day,  or  the  nt^ 
day  after,  wiped  away  all  Tears  from  b 
Eyes,,  changed  his  weeping  into  laughifl 
caft  off  his  mourning  clothes,  and  put  I 
coloura.  This  is  not  to  mourn  in  gap 
earned:,  to  make  an  end  of  mourning  1 
fnddenly.  But  this  we  do  (alasi  )  te 
often.  To  day  we  make  publick  confeffi'c 
of  our  fins  to  God,  and  hear  Abfolution 
we  repent  us  of  our  fins,  and  receive  t\ 
holy  Communion  :  and  within  a  day  ajfr< 
we  fin  again  with  delight,  and  vfil|l 
fear,  and  oftentimes  more  gneyoufly  tfo 
before.  \Ve  deteft  for  the.  Rtf&M  $ 
wicked  eourfe  of  our  life  paft-J  and  we  t* 
turn  again,  to  the.  fame  pafs.  We  forfwe; 
the  fins  which  we  formerly  committed 
and  again  the  fame  day  we  commit  ■ 
fame.  So  with  the  fame  tongue  we;  pre 
claim  Chrift  innocent,  and  crucifie  hi 
afrefh,  %%  if  we  were  the  ;true  Bxot" 


■ 


upon  Eternity.  tJ? 

1  Vontius  dilate,  who  with  one  and  the 
ime  mouth  did  both  abiblve  him  and 
ondemn  him,  confefling  that  he  found  no 
%ufe  of  death  in  bimy  Luke  23.  22,  24  and 
et  adjudging  him  to  be  crucified.  We  are 
ery  fickle  and  inconftant,  but  in  nothing 
lore  conftant  than  in  the  repetition  of  a 
icious  courfe  of  Life.  Alas!  alas!  we  car- 
y.  too  much  of  the  JMoon^  that  is  Incon- 
ancy,  in  our  hreaft.  Sometimes  we  are  fo 
ealous  and  fo  holy,  that  we  will  not  ad- 
ut  of  a  cheerful  countenance,  for  fear 
;ft  it  (hould  hinder  our  fanctity  and  devo- 
on:  we  look  demurely,  cafring  our  eyes 
own  to  the  ground,  and  knit  the  brows, 
s  being  angry  with  our  felves,  when  we 
nd  in  our  felves  the  leaft  remifsnefs  or 
9idnefs  inholy  duties.  But  this  fan&ity  and 
evotion  doth  never  continue  long :  after  a 
/hile  we  begin  to  hate  even  piety  it  felf: 
nd  theltream  being  turned,  we  turnagain 
3  our  former  riot  and  intemperance  ;  and 
/e  are  as  ready  to  diflolve  the  knot  of 
riendfhip  made  betwixt  God  and  us,  as  at 
he  firft  we  were  unwilling  to  have  it  knit. 
Lt  length  Piety ,  attended  with  fovrcw  and 
tpenfance,  prefents  her  felf  again  unto  us, 
nd  puts  to  flight  lafcivioufnefs,  until  the 
ime  comes  that  we  begin  to  repent  us  of 
ur  repentance.  So  we  feldom  continue 
3.ng  in  any  honeft  and  godly  courfe,  for 

it 


&6      The  third  Confident} on 

it  feemj  unto  us  too  labprious:  and  at  c 
very  light  beck  we  row  down  the  ftream  o 
our  former  oncleannefs.  Such  is  the  in 
conftancy  of  our  life,  that  it  prefents  n 
our  minds  all  forts  of  pleafures  and  vices 
We  make  an  outward  fhew  of  adorin: 
virtue !  but  in  heart  and  mind  we  fat 
down  and  worfhip  vice;  a  moft  laboriou 
kind  of  fervice.  This  is  not  the  way  unt 
Eternity,  unlefs  it  be  of  punifhment  am 
torments  which  (hall  have  no  end. 

Let  us  (ingle  out  one  ChrifKan  man  o 
many,  and  fuch  a  one  efpecially  as  is  vnoi 
addicted  to  his  pleafure ;  let  us  carry  bin 
along  with  us  to  the  mouth  of  a  Furnac 
red  hot  and  flaming;  and  then  let  ushegij 
to  queftion  him  after  this  manner:  Hov 
much  pleafure  wouldeft  thou  ask  to  conti 
nue  burning  in  this  Furnace  for  one  day 
He  will  anfwer  to  this  undoubtedly, 
would  not  be  tormented  in  thefe  flame 
forone  day,  to  gain  the  whole  world  an. 
aH  the  pleafures  in  the  world.  But  let  n 
propound,  another  condition  unto  hiijl 
What  reward  wouldft  thou  ask  to  enduri 
this  fire  only  for  half  a  day  ?  Propound 
what  reward  yon  will,  there  is  nothing  f 
delicate,fo  precious,  fo  dear  unto  me,  whicl 
I  would  be  willing  to  buy  at  fo  dear  a  price 
as  thefe  torments.  But  to  try  once  more 
What  reward  and  pleafure  wouldft  thdi 
r  asl 


upon  Eternity.  6j 

t  to  go  into  this  furnace,  and  to  (ray  there 
ut  one  hour?  His  anfwer  certainly  will  be 
liis,  Let  the  mod  covetous  and  impudent 
ian  in  the  world  ask  what  he  can,  that  is 
ot  to  be  compared  with  the  unutterable 
nd  unfuflferable  fcorchings  and  torments 
f  this  fire,  though  theyfhould  laft  but  for 
ne  hour.  If  thefe  anfwers  be  good  and 
greeable  to  right  reafon,  How  comes  it 
o  pafs,  O  God,  that  for  a  little  gain,  and 
hat  but  vile,  for  deceitful  honour,  and 
hat  fugitive,  for  filthy  pleafures,  and  that 
lot  long,  fo  many  men  fo  little  regard  £- 
ernal  punifliment  in  Hell-fire !  We  can- 
tot  be  perfwaded  with  any  reward,  no, 
hough  it  be  to  gain  a  whole  world  to  flay 
mt  tor  one  hour  in  fire  Temporal :  and  yet, 
f  either  gain  at  any  time  invited  us,  or  if 
lonour  fmileth  upon  us,  or  pleafure  allu- 
t th  us,  we  never  fear  Hell  and  fire  Eter- 
tal.  But  thou  wilt  fay,  I  hope  for  better  ; 
jod  is  merciful,  and  his  goodnefs  will  not 
uffer  me  to  defpair,  or  to  be  terrified  with 
:he  fear  of  evil  to  come.  So  indeed  we  arc 
.vont  to  fpeak:  and  the  words  in  them- 
"elves  are  not  impious,  if  out  works  were 
pious.  But  for  the  moft  part  our  works  arc 
filch,  that  if  we  rightly  confidcr  them,  we 
have  little  caufe  to  hope  for  mercy.  It  is 
i  very  dangerous  and  foolifh  part,  for  a  man 
:o  live  in  a  conflant  courfe  of  ungodlinefs 

and 


68     The  third  ^cnfidit  At  ion 

and  to  hope  for  >Et*mi}y  amongft  the  blef. 
fed.  Alas  !  one  fin  is  fufficierit  to  con- 
tkwvn  us.  Kfeoweftthou  not  what  Cnrf* 
hath  threatned  in  the  Gofpel  I  Whofeeve\ 
pall  fay  unto  his  brother,  Thou  fool,  fiall  % 
in  danger  of  hell  fire ,  Matth.  5.  22.  KrioW< 
eft  thou  not  what  Chrift  hath  forbidden 
WhofoeVer  looketh  upon  a  womvtn  to  Tuft  of. 
U*  her,  hath  committed  Adultery  with  her  at 
ready  in  his  hearty.  2%.  KnowerVthou  ntf 
what  Chrift  hath  premoni&ed  ? Not  eve* 
one  that  faith,  Lord,  Lord,  Jhall 'enter  into  tit 
Kingdom  of  Heaven  .•  hut  he  which  doth  #h 
Willof-my  father  which  is  in  heaven,  M  attto 
7.21  Knoweftthou  not  that  Chrift  fhaU 
flwt  many  ont  of  the  gate?  He  thai  lovetl 
father  or  mother  more  than  me,  is  not  wortih 
of  me:  And  he  that  taketh  not  his  crofs  am 
followed  after  me,  is  not  worthy  of  me, 
Matth.  10.37,38.  Kno weft  thou  not  wh«t 
Chrift  hath  openly  and  plainly  faid.,  and 
again  repeated?  Many  be  called,  but  fe& 
chofen,  Matth.  20. 16,  and  22.  Sew  indeed, 
yea  very  few.  Knoweft  thoti  not  how  often 
Chrift  hath  exhorted  to  amendment  of  lifel 
Except  ye  be  converted,  and  become  as  little 
children,  ye •  jh all  not  enter  into  the  Kingdom 
of  Heaven,  Matth.  18.  5.  //  thy  band  or  thy 
foot  offend  thee,  cut  them  off,  and  cafi  them 
from  thee:  It  is  better  for  thee  to  enter  into 
lifei  halt,  and  maimed,  rather  than  having 

two 


upon  Eumhj.  69 

70  hands,  or  two  feet%  to  be  cafi  into  ever- 
fting  fire,  v.  8,  Except  ye  repent,  ye  fiall 
i  Vikewife  perifi,  Luke  15.  5,  And  not 
Hg  after,  Strive  to  enter  in  at  the  firkight 
it  .•  for  many;  I  &  fay  tmtc  you,  will  fee k 
"enter  inland  fbxU  not  b?  able,  Ver.  £4. 
noweft  thou  not  how  exprefly  St.  Fitui 
Bites  up  -all  thofe  things  that  hinder  us 
6m  entering  into  that  tleflfed  gternUy  \ 
be  works  of 'the  fiefh  mi  mitnifejl,  which 
e  thefe;  Adultery,  Fornication,  Unclean^, 
pi  Lafcivioufnefs,  Idolatry,  Witchcraft, 
tcttecl,  V4rianee, Emulations,  Wrath,  Strife, 
ititietij,  JHeYefiet,.  ^rtvytegt,  \  Murders, 
rt&ke-nnefs,  Revelling*,  and  fuch  like  :  of 
fwhich  l4eli  you -before,  *s  4  ~im<&e  -teld 
h  in  time  pxfi9  Ithat  they  which  do  fuch 
Wgs,  fo  all  not  inherit  the  Kingdom  of  God. 


-ns 
up^nd  *s  riot  le  grieved  fi 
!%hit  he  feeks  by  all  means  polfible  to  a- 
>rdit  for  the  time  to  come,  he  may  $ng 
rumfelf  if  he  will,  this  Vain  Spero,  I  hope, 
rd  I  hope  :  but  this  mans  hope  is  indeed 
)ne  at  all,  but  mere  raflihefs  and  pre^ 
ttfption  For  a  man  to  adventure  the 
inger  of  frripes  and  blows,  is  an  evil  that 
ly  be  born.  To  lofe  at. play  an  hundred 
•  athoufand  Florins,  is  a  great  misfor- 
ine,  but  may  -be  endured.     To    lay    his 

head 


c 

70     The  third  Confiderdtion 

head  at  ftake,  and  to  bring  his  life  in  dat 
ger,  is  a  bad  adventure  ;  but  at  the  wor 
it  is  but  lofs  of  life,  and  that  lofs  is  nc 
of  all  other  the  greateft.  But  to  hazar 
the  eternal  falvation  both  of  body  an 
foul,  by  living  at  uncertainties,  by  ho  pin 
in  words,  and  defpairing  in  works*  nullifi 
ing  hope  by  a  wicked  and  ungodly  life 
this  is  the  moft  extreameft  of  all  evib 
this  is  the  moft  grievous  misfortune  a  mil 
can  fall  into:  this  is  moft  pernicious  ra& 
nefs  and  boldnefs:  this  is  extream  foil 
and  madpefs.  Now  conjider  this,  ye  that  ■ 
get  God,  left  he  tear  you  in  pieces,  ar, 
there  be  none  to  deliver  you,  Pfal.  50.  22.  I 

CHAP.    III. 

*That  the  way  of  Eternity  it  diligently  a} 
carefully  to  be  fought  after. 

T  E  T  every  Chriftian  man  therefoi 
I  j  often  ask  himfelf,  and  others  al: 
which  are  in  the  place  of  God,  this  quel! 
on,  What  fhall  I  do  that  I  may  obtai 
bleffed  "Eternity,  or  Eternal  blefledneC 
Am  I  in  the  right  way  that  Ieadeth  unl 
Eternity  ?  Something  I  do  indeed,  but 
is  but  very  little,  and  not  worth  lpeakit 
of,  I  thirft  and  breath  after  the  joys  whic 
are  immortal  and  Eternal:  but  few  are  in 
works,  cold  and  imperfect  at  the  beft,  ar 

altogethc 


upon  Eternity*  yi 

[together  unworthy  of  an  Eternal  reward. 
think  it  long  till  I  arrive  at  the  haven, 
ut  I  am  afraid  of  the  troublcfome  waves 
id  tempefts  by  the  way  ?  when  as  yet 
otwithftanding  that  is  the  fafeft  and  heft 
ray  unto  heaven,  which  is  moft  rough  and 
irrovv.  This  the  very  Truth  it  felf  of 
ods  mouth  pronounceth,  and  Chrift  pro- 
aimeth,  faying,  Snter  ye  in  at  the  firait 
tie  :  For  wide  is  the  gate,  and  broad  is  the 
'ay  that  leadeth  to  defiruttion,  and  many 
tere  be  (alack !  too  many  y hat  go  in  thereat, 
ecau/e  firait  is  the  gate,  and  narrow  is  the 
^ay  which  leadeth  unto  life  ;  and  few  there  be 
lack!  too  few)  that  find  it,  Matth.  17. 
5,  14.  Again,  Strive  to  enter  in  at  the 
rait  gate  :  For  many,  I  fay  unto  you,  will 
ek  to  enter  in,  and  Jh all  not  be  able,  Luk. 
5.  24.  Oh  what  a  fearful  word  is  that 
I  A  N  Y  ;  and  that  FEW!  How 
lould  it  make  us  tremble !  But  we  mife- 
ble  men  deceive  our  felvcs,  rafhly  pro- 
ifing  unto  our  felves  Eternity:  and  yet 
cannot  tell  whether  we  may  be  more 
oly  faid  to  hope,  or  to  dream,  that  we 
all  be  reckoned  amongftthofe  few  before 
entioned.  Would  to  God  now,  even 
>w  whileft  it  is  the  accepted  time,  and  the 
*y  of  Salvation,  2  Cor.  6.  2.  we  would 
ive  a  diligent  and  an  intent  eye  upon 
ternity,  and  reafon  thus  with  our  felves  • 
U  Alas' 


7x     The  third  Confideration 

Alas !  What  is  all  this  that  I  fuffer  ;  Or, 
that  I  fee  others  fuffer"?  It  is  nothing  if  it 
be  compared  with  Eternity  What  if  I 
could  reckon  up  as  many  labours  and  pe- 
rils as  Saint  Paul  himfelf  did  undergo,  as 
they  are  by  him  fet  down  in  his  lecond 
Epiftle  to  the  Corinthians ,  and  the  eleventh 
Chapter?  z  Cor.  11.27.  If  I  ftiould  en- 
dure hunger  and  thirfe,  enmities  and  inju- 
ries, ficknefs  and  poverty?  Yea  more, 
what  if  I  were  fioned  with  Saint  Paul,  and 
beaten  with  rods?  What  if  I  fuffered  pip- 
it-rack? vet.  25.  All  thefe  are  nothing  to 
punifhments  Eternal.  Therefore  inallad- 
verfity,  I  mull:  think  with  my  felf,  I  (hall 
fee  an  end  of  all,  Pfal.  119.  $><*•      ■ 

The  Prophet  Daniel  having  reckoned  uo 
fundry  calamities,  at  length  addeth  thefc 
words,  E'ven  to  the  time  of  the  end:  becaufe 
it  is  yet  for  a  time  appointed,  Dan.  11.  35. 
Gome  hither,  come  hither,  all  ye  that  are 
in  affliction,  in  forrow,  need,  ficknefs,  01 
any  other  calamity.  Why  do  ye  drown  your 
felvesin  your  own  tears?  Why  do  ye  make 
your  life  bitter  unto  you  with  impatience 
and  complaining?  Here  is  comfort  foi 
you,  great  comfort  drawn  from  the  time 
of  that  fufTering.  Are  divers  calamities 
upon  you?  Be  not  call  down:  have  a  good 
courage :  they  (hall  continue  only  for  a 
time)°Vo  you  fuffer  contumely  and  re- 
proach '. 


upon  Eternity*  j$ 

ofrch  ?  Are  ye  wearied  with  injuries  \ 
re  other  troubles  multiplied  on  you  ? 
afe  to  lament  ;  ail  thefe  {hall  laft  but 
»  a  time ;  they  fhalt  not  laft  for  ever  ; 
►ur  fighing  fhall  have  an  end. 
Tears  may  diftil  from  your  eyes  for  a 
ne\  but  fighs  and  groans  {hall  not  arife 
im  your  hearts  for  ever.  The  time  is  at 
nd,  when  you  {hall  be  delivered  from 
t  grief ;  and  be  tranflated  unto  everlaft- 
g  happinefs.  This  is  moft  clear  by  that 
EcclefiafticttSy  A  patient  man  will  bear 
•  a  time,  and  afterward  joy  [i)all  fpring  up 
to  himy  Eccluf.  1.23  But  ye  alfo  which 
ink  your  felves  the  only  happy  Men  on 
rth,  and  the  darlings  of  the  world,  know 
fcis  much,  and  be  not  proud,  neither 
k  up  your  horn ;  All  your  fceming  hap- 
hefs  (for  it  is  no  more  at  the  beft)  hath 
it  ftiort  and  narrow  bounds  and  limits, 
d  is  quickly  paffed  over.  Your  triumph- 
I  is  but  for  a  time  ;  your  golden  dreams 
t  but  for  a  time  ;  after  a  time,  and  that 
t  long,  death  will  command  you  to  put 
f  fortunes  painted  vizard,  and  (land  a- 
sng  the  croud.  Then  {hall  ye  truly  ap- 
ar  fo  much  the  more  unhappy,  by  how 
uch  the  more  ye  fcemed  to  your  felves 
fore,  in  your  own  foolifh  imaginations, 
oft  happy.  Therefore  whether  forrow 
joy,  all  is  bat  for  a  time  in  this  world 
h  2  Jt 


74     The  third  Contention 

It  is  eternity  alone  which  is  not  concluded 
within  an/  bounds  of  time.  Whethei 
therefore  the  body  fuffer  or  the  mind ;  whc 
ther  we  lofe  riches  or  honours  ■  whethei 
our  patience  be  exercifed  by  forrow  « 
erief;  cares,  or  any  amnions,  inward  01 
outward,  all  is  but  painted  and  momentary 
if  we  think  upon  Eternal  punifhments 
For  when  fifty "thoufand  years  <ha lib 
patted  after  the  day  of  I^f»  ^ 
ftiall  ftill  remain  fifty  thoufand  Millions  o, 
years  and  when  thofe  likewife  are  pafTec 
there  (hall  ftill  remain  more  and  more 
and  yet  more  Millions  of  years,  and  then 
Sail  never  be  an  end.  But  who  think 
upon  thefe  things?  w ho  weighs  and  confi 
dersthem  well  with  himfeli  1  Sometime 
we  feem  to  have  favour  of  things  Eternal, 
but  we  are  toffed  up  and  down  with  th< 
motions  and  thoughts  of  things  part,  aw 
thines  future;  our  heavt  wavereth  and  i 
Ml  of  vanity!  Who  will  eftablifh  it,  a» 
fet  it  in  a  fure  place,  that  it  may  ftand 
while,  and  {landing  admire  and  adrm. 
ring  be  ravifht  with  the  fplendor  of  Eter 

nity^  which  always  Itands,  am 
Augufi.  "ever  pafTeth  away  ?  Well  dii 
lib    ii  Myrovenesy     when    EupacbiM 

conf.  cap.      Archbifhop  of  Jerufalem  fen 
ii  "&*   unto  him,  he    did    vet; 

well,  I  fay  in  refuting  them 


upon  Eternity.  7*> 

id  faying,  Do  but  one  thing  for  me,  On- 
j  pray  for  me,  that  I   may  be  delivered 
om  Sternal   torment.     Neither 
'tis  Tully  out  of  the  way  when  he     *TylL 
id,  No  humane  thing  can  feem     Titfc. 
reat  unto  a  wife  man,  who  hath     qti£fi. 
le  knowledg  of  all  Eternity ,  and    Ub.r2- 
F  the    magnitude  of  the  whole 
'orld.    But   Francis  the    Author    of  the 
•rder  of  the  Francifcans,  hath    a    faying 
r  better  than  that  of  <T*//y,  The  pleafure 
lat  is  here,  faith    he,  is    but   fhort;  but 
le  puniihment  that  {hall  be  hereafter,  is 
.finite  :  The  labour  that  is  here,  is    but 
nail  ;  but  the  glory  which  (hall  be  here- 
ter,  is  Eternal.    Take  your  choice.  Ma- 
7  are  called,  few  chofen,  but  all  reward- 
I  according  to  their  works. 
Let  us  haften  our  repentance  therefore, 
hileft  we  have  time.  It  is  bet- 
r,  faith  Guerkus,  to  be  pur-    Guerr. 
•d  by   water  than  by  fire,  and     Serm. 
is  far  eafier.    Now  is  the  time     de  Vuri. 
»r  repentance ;  Let  our  timely 
pentancc  therefore  prevent  puniftiment. 
r hofoever  is  afraid  of  the  hoar  froft,  the 
low  fhall  fall  upon  him  ;  he  which  feareth 
le  leffcr  detriment,  fhall  fuffer  a  greater, 
e  which  will  not  undergo  the  light  bur- 
en  of  Repentance,  fhall  be  forced  to  un- 
rrgo  the  mod  heavy  burthen   and   moft 
E  3  grievous 


?6      The  third  Ccnfidcr  Alton 

grievous  punifhment  of  Hell.  S.  Grego- 
ry hath  a  faying  to  this  purpofe ;  Some 
faith  he,  whilell  they  are  afraid  of  'Tem- 
poral punifhments,  run  themfelves  upor 
Eternal  punifhment.  Hither  we  may  ad< 
that  of  Vacian ;  Remember,  faith  he,  tha 
in  Hell  there  is  no  place  for  confeflion  o 
fins,  no  place  for  Repentance;  for  then  i' 
is  too  late  to  repent,  and  the  time  is  paft 
Make  haft  therefore  whileft  you  are  in  th< 
way.  We  are  afraid  of  'Temporal  fire,  ant 
the  Executioners  hands  ;  but  what  an 
thefe  to  the  claws  of  tormenting 
Ambr.  Devils,  and  the  Sverlajling  fir< 
tap  8.  of  Hell?  The  Counfel  of  Sain 
adVirg.  Ambrefe  to  a  lapfed  Virgin  ffc 
lap/,  well  in  this  place. 

True  Repentance,  faith  be 
ought  not  to  be  in  word  only,  but  in  deed 
and  this  is  true  Repentance  indeed,  ij 
thou  fetteft  before  thine  eyes  from  wha 
glory  thou  art  fallen  ;  and  confidereiS 
with  thy  fell  out  of  what  Book  thy  nam* 
is  blotted;  and  believcft  that  now  thou  art 
near  unto  utter  darkaefs,  where  there  i, 
weeping  and  gnafhing  of  teeth  without  end 
And  when  thou  art  certainly  peifwadeK 
that  thefe  things  are  true,  as  indeed  th*j 
are,  feeing  that  the  Soul  that  finneth  is  if 
danger  ot  Hell-fire,  and  there  is  no  means 
after  Baptifm  left  to  efcape,  but  only  R* 

pentance ; 


upon  Eternity.  ?y 

wntance  ;  be  content  to  fufFer  any  U- 
>our,  and  to  undergo  any  affliction,  to  be 
reed  from  Eternal  punifhment.  The  dif- 
tfes  of  the  Body  move  the  nek  man  to 
mrge  the  Body:  Let  the  difeafes  of  our 
louls  move  us  alfo  to  take  the  purgation  of 
epentance  :  let  the  deftre  of  our  Salvation 
nove  us:  let  the  fear  of  Eternal  death 
ind  Eternal  torments  move  us  :  let  the 
lope  of  attaining  Eternal  life  and  Sternal 
;lory  move  us.  Let  us  embrace  that 
vhich  purgeth  the  Soul,  and  let  usefchew 
hat  which  polluteth  it.  And  nothing  de- 
iles  the  Soul  more  than  a  filthy  Body. 
Faithful  is  this  counfel  of  Saint  Ambrofe, 
md  worthy  of  us  to  be  embraced. 

O  Chrift  Jefus,  grant  unto  us  that  we 
nay  fo  pofle Is  things  tranfitory  and  tempa- 
ral,  that  finally  we  lofe  not  the  things 
which  are  EiernaU  and  give  us  grace  to 
walk  in  their  fteps,  andto  follow  their  good 
example,  of  whom  Saint  Augnjtinefyczk- 
cth  ;  Many  there  are,  faith  he,  that  wil- 
lingly come  under  the  yoke,  and  of  proud 
and  haughty  men,  become  humble  and 
lowly,  defiring  to  be  what  before  they 
defpifed ,  and  fiating  to  be  what  before  they 
were;  patting  by,  like  {hangers,  things 
prefent,  and  making  halte  with  greedinefs 
after  things  to  come.  They  pant  in  their 
running  towards  their  Eternal  Country, 
E,4  P«- 


jQ      The  third  Confide  rat  ion 

preferring  Abftinence  before  Fulnefs, 
Watching  before  Sleep,  and  Poverty  be- 
fore Riches,  accounting  labour  in  the 
conquer!  of  vices  to  be  but  pleafure,  lo- 
ving their  enemies,  palling  by  injuries; 
and  all  for  the  hope  of  an  Eternal  reward. 
And  who  then  would  not  fuffer  any  extre- 
mity and  labour,  to  purchafe  unto  thenv- 
iclves  an  Eternal  reward? 


THE 


9*7 


Xhtve  conJicUreJL-tke  dtvyej  ef  'oUL 
+Jkzyesirej   ef '  nxiiettt  lurt&r.  Tf:  y€.$ 


Thy  ammtjfafr  by-rn* ike  voit*  ofth'Tnanht 
UrewuL  abtmt  »*■&*  arrows  effrefmtvnn^ 


upn  Eternity*  J)i 

THE    FOURTH 

CONSIDERATION 

UPON 

ETERNITT. 


How  holy  David  meditated  upon  Ete  rntiy 
and  how  we  Jhould  imitate  him. 

THat  God  fiiould  punifh  the  Ap- 
fiate  Angels  and  Men  condemned 
at  the  laft  day,  with  Sternal  pu- 
•nfhments,  this  hath  feemed  fo  ftrange  to 
Fome  and  fo  incredible,  that  Origen  him- 
felf  (a  man  otherwife  of  an  admirable  wit 
ind  excellent  learning,  very  well  skilled 
n  Scripture,  )  hath  been  lb  bold  as  to 
teach,  That  the  Devils  and  the  Damned 
after  a  certain  time,  when  they  (hall  be 
fufficiently  purged  by  the  fire  from  their 
fins,  fhall  at  length  be  reftored  £/&.  21. 
to  grace.  But  St.  Augujline  and  ^  *^j 
others  convince  him  and  con-  tatej)ei 
demn  him  of  this  his  error.  cA±2z* 
Yet  notwithstanding   this  error     ^£*    *'. 

hath  found  in  the  world  many  ■ 

favourers. 


8fc       The  third  Confederation 

favourers.  Certain  Hereticks  called  the 
Anitiy  have  difleminated  and  fcattered  il 
throughout  SpainY  by  divers  their  inter- 
pretations. Some  thought  that  all  the  dam- 
ned, others  that  Chriftians  only,  other* 
that  Catholicks  only,  others  that  thoft 
only  that  had  been  more  liberal  than  o- 
thers  in  giving  of  alms,  fhould  be  deliver- 
ed  at  length  out  of  Hell.  Though  St.  Au- 
guftine  hath  not  refuted  thefe  their  errors, 
yet  the  holy  writ  hath  done  it  plainly  and 
openly.  Match.  25.  41.  Depart  from  mt 
ye  curfed  into  averlafting  pre  :  And  again, 
ver.  46.  And  thefe  Jhall  go  away  into  ever- 
lafting  punijhmenty  but  the  righteous  into  lift 
Eternal.  Here  no  Gloffes  or  Interpreta- 
tions will  ferve  their  turn  to  defend  their 
errors.  Wherefore  the  Divine  T/almifi 
Xing  David,  though  he  delighted  much  in 
-the  ^onfideration  of  both  times,  that 
which  was  paft,  and  that  which  was  to 
come,  Mine  eyeJy  (faith  he  )  prevent  the 
night-watches:  Pfel.  .119.  148.  and  a^ 
gain  in  another  place,  'Thou  holdeft  mine 
eyes  waking  :  I  am  fo  troubled  that  I  cannot 
fpedk.  Pfal.  77.4.  What  was  it,  Blef- 
ied  Prophet,  that  thus  broke  thy  fleep  ? 
What  buiinefs  hadft  thou  to  do  fo  earfv 
before  day.light  ?  Whatcaufed  thee  fo  tJ 
Jkeep  filence,  and  to  be  troubled  in  mind? 
Hen  what  he  iaith,  /  have  considered  the 

Jays 


upon  Eternity.  8$ 

tys  of  old,  and  the  years  of  ancient  times, 
id  the  years  of  Eternity  I  have  had  in  my 
ind}  Pfal.  77.  5.    Lo,  this  was  the  thing 
lat   broke  his  fleep,  when   he  compared 
le  years  that  werepaft  with  the  years  that 
ere  to    come,  and   with  Eternity,    Nei- 
lcr  did  he  thusin  the  day  only,  but  /  call  to 
-membrance,  faith  hcymyfong  in  the  night  .• 
commune  with  my  own  heart  ,and  myfpirit 
tade   diligent  fearch.  ver.  >6.    And   what 
loved  him  to  this  nightly  exercife?  Will 
?e  Lord  ca/l  off  for  ever  ?  and  will  he  be  fa- 
ourable  no  more  ?  is  his  mercy  clean  gone  for 
ver  ?  See   how   he   fears  and  trembles  at 
be  very  confideration  of  Eternity ,  how  he 
i  afraid  of  Gods  judgments,    left   God 
lould  punifh  them  with  Eternal  punifh- 
nent.  And  what  is  the  end  and  effe£r  of  this 
Meditation?  And   I  faid,  this  is  mine   in- 
finity :  But    I  will  remember,    &c.    or, 
Vow  I  will  begin.     So  in  an  inftant,  at  the 
'ery  fame  minute,  he  became  better  than 
le  was,  and  delayed  not,  neither    did  he 
lefcr  his  Repentance,  and   put  it  off  till 
vorfe  years ;  -But,  faith  he,    Now   I  will 
tegin,  now  I  will  live  a  more  godly  life 
;han   I  have  done      He   faith   hot,  After 
uch  an  hour,  or  after    fuch  a  day  ;  but, 
How,   even  now.     I,  will  fome    men    fay, 
tf  I  were  as  David  was:.  If  I  could  medi- 
tate of  Eternity  as  blelfed  David  did,  it 

may 


$4      The  fourth  Confiderathn 

may  be  then  I  would   readily  and    witli 
alacrity  fay  with  David,   Now   I  will  be 
gin:  But  I  am   fo   intangled   with  daily 
cares,  fo  hindrcd   with  worldly    bufineft. 
fo  diftra&ed  into  divers  parts  one  way  oi 
other,  thatl^annot.  I  live  amongnV men; 
I  fee  and  hear  much  evil ;  I  have  no  timi 
or  leifure  once  to  have  fo  good  a  thought  if 
mind  as  the  thought  of  Eternity,     Whet 
we  meet   together  in   company  to   mala 
merry,  amidft  our  fports,  and  amongft  oni 
cups,  we  never  confer   about   fnch  graft 
points:  our  minds  wander  up   and  down 
about  many   things,  and   cannot  then  fit 
themfelvcs  upon  the  confideration  of  Eter- 
nity.    At  ourfeafts  and  merry-meeting*, 
we  take  our  cups,    and  pleafe  our  felvtt 
in  making  jefts :  Thoughts  of  Eternity  are 
too   fevere,  too  fad  and  melancholick  to 
be  entertained  by  us  ;  we  banifh  fuch  out 
of  our  company.     We  enquire  what  news 
out  of  Italy,  or  France,   or  Spain.    That 
which  you  tell  usoffo  often  concerning 
Heaven  and  Hell,  is  now  old,  and  grown 
ttale.    We  know  it  well  enough  already, 
what  need  you  repeat  it  fo  often,  till  we 
loath  it?  So  by  this  means  there  is  no  place 
or  time  left  once  to  think  upon  Eternity. 

0  ChriiHan    Brother,    it   is  true  indeed 
which  thou  fayeft,  I  cannot  deny  it.  But 

1  could  wifh  thou  wouldft  be  as  ready  and 

forward 


ufm  Eternity.  $f 

rorward  to  amend  thy  fault,  as  to  confefs 
t.  It  is  too  clear  and  manifeft,  we  fee  it 
vith  our  eyes,  that  there  is  little  or  no 
tare  in  the  World  of  Eternity,  although 
»ae  thing  or  other  every  day  ftill  puts  us 
n  mind  of  it. 

|  The  Book  of  the  Rites  and  Ceremonies 
>f  the  Church  of  Rome  at  the  Confecration 
|>f  their  Bifhops  doth  appoint  thefe  words 
o  be  recited,  Annos  JEtemos  in  mentehabey 
Keep  ftill  in  mind  the  years  of  Eternity ;  or 
Xhink  upon  Sternity.  For  when  the  Pope 
pew  Ele£t,  in  a  folemn  manner  is  carried 
along  to  St.  Meters  Church,  there  goes  one 
before  him,  having  in  his  hand  ourning 
flax,  and  (baking  it,  he  repeateth  thrice 
thefe  words,  Voter  San&e,  §c  tranjtt  gloria 
ntundi,  Holy  Father,  fo  the  glory  of  the  World 
pajfeth  away.  It  were  a  devout  and  godly 
practice,  ifwe  did  every  day  at  the  begin- 
ning and  end  of  all  our  a£tions,  fay  unto 
our  felves  thefe  words,  Annos  Mternos  in 
mente  babe,  Think  upon  Eternity.  But  ef- 
pecially  when  we  are  tempted  unto  any 
fin,  when  the  Devil  fuggefts  and  puts  into 
our  minds  ill  thoughts,  and  wnen  our 
Confcience  is  in  danger  of  being  wounded, 
O  then  Think  ufen  Eternity. 


C  HA  P. 


Stf      The  fourth  Confiderathn 

CHAP.    I. 
Divers  admonitions  to  think  upon  Eternity* 

PHiUp  King  of  Mace  don  appointed  a  cer- 
tain noble  young  man  to  falute  him 
thrice  every  morning  after  this  manner, 
Pbilippus,  homo  es ;  Remember,  Philip,  Thou 
art  but  a  man  ;  that  being  put  daily  in 
mind  of  his  mortality  ,he  might  carry  him- 
felf  towards  mortal  men  like  a  mortal  man. 
Much  more  ought  every  good  -Chriftiaa- 
man,  and  true  member  of  the  Catholick 
Church,  to  be  a  monitor  unto  himfelf  and 
with  due  confideration  thrice,  at  the  lead 
every  day  fay  to  himfelf,  Eternity,  Eterni- 
ty, Eternity!  Why  Jo?  Set  thine  haufe  in- 
order  (faith  the  Prophet  to  King  Hezehias;} 
For  thoujhait  die  and  not  live.  There  will 
come  an  evening  for  certain,  after  which 
thou  fhalt  fee  na  morning  ;  or  there  will 
-come  a  morning,  after  which  thou  fhalt 
fee  no  evening.  Have  an  efpecial  care 
therefore  in  all  thy  anions ;  that  thou 
woundeft  not  thy  Confcience  ;  and  truft 
not  too  far  to  thofe  things  that  perifh,  for 
fear  leaft  tliou  thy  felf  together  with  them 
Soft  like  wife  perifh,  and  finally  lofe  the. 
things  that  are  Eternal. 

It  is  a  cuftom  in  Germany,  and  not  to 
4ie  difliked,  in  the  evening  when  a  Candle 


upon  Eternity.  8? 

firft  lighted,  or  brought  into  a  room,  to 
r,  Deus  det  nobis  lucem  JEternamy  God 
ant  unto  us  light  Eternal.  Wc  (hall  do 
:11  to  imitate  the  Germans  in  this  cuft- 
1 :  or  rather  it  is  already  in  ufe  and  hath 
en  long  ago  in  many  Parts  of  this  King- 
m,  to  fay,  God  grant  us  the  light  of  Hea- 
rt. It  is  very  good  daily  to  put  us  in 
ind  of  Eternity. 

There  is  likewife  a  kind  of  Eternity  in 
ivery  and  imprifonment,  but  infamous 
A  horrible.  It  is  a  cruel  puniftiment  and 
orfe  than  death  it  felf  in  fome  mens 
dgment,  to  be  condemned  to  perpetual 
lprifonment,  or  to  be  a  perpetual  Gal- 
-flave. 

Thofe  which  are  oppreffed  with  iicknefs 
■other  forrows,  do  likewife  imagine  with 
icmfelves,  that  even  in  their  fufferings 
lere  is  a  kind  of  Eternity.  Whence  it  comes 
►  pafs  that  we  often  hear  them  utter  fuch 
.(tempered  fpeeches  as  thefe,  Will  this  lafi 
'ways  1  Shall  I  fiill  without  end  be  nailed 
if  to  my  bed  ?  Jball  I  fuffer  thefe  fains  and 
rrows  -perpetually  ?  Jhall  I  always  be  thus 
txed  and  tormented  ?  Alack  /  thefe  Eter- 
ities  are  but  fhort,  and  foon  come  to  an 
nd.  But  if  it  be  fo  grievous  to  flefti  and 
lood  to  endure  flavery  or  imprifonment 
ere  on  earth,  though  but  for  a  moment 
for  our  life  is  no  longer,  according  to  Drf- 

vid  s 


c8  8     The  fourth  Confi deration 

wW's  meafure,  but  a  fpan,  which  is  vc 
lhort)  what  care  and  diligence,  and  wfc 
circumfpeftion  ought  we  to  ufe,  that  \ 
be  not  caft  into  the  prifon  of  hell,  and  in 
the  fathom] efs  pit,  where  there  is  flave 
and  imprifonment,  pain  and  torment, 
be  endured  throughout  all  ages,  beyoi 
all  times,  even  to  all  Eternity. 


CHAP.     II. 

That  Eternity  tranfcends  all  numbers  of'i 
rithmetick. 

THere  is  a  very  common  and  we 
known  Arithmetic!?:,  which  Chi 
dren  are  taught  when  they  firft  go  i 
School;  and  this  is  it  Suppofe  there  w 
a  Mountain  of  very  fine  Sand  as  big  astl 
whole  Earth,  or  rather  much  bigger  :  the 
luppofe  that  every  year  an  Angel  fhoul 
take  from  this  Mountain  one,  and  but  01 
grain  of  Sand  ;  how  many  thoufand,  an 
thoufand,  and  again  I  fay  thoufand,  I 
how  many  hundred  thoufand  and  y« 
more,  how  many  thoufand  millions  o 
years  muft  there  needs  pafs,  before  it  c* 
be  perceived  that  the  mountain  is  grow 
lefs,or  any  whit  diminifh'd  ?  Let  a  man  th? 
is skilful  in  Arithmetick  fit  down,  and  be 
gin  to  caft,  how  many  years  muft  pafs  be 

fox 


upon  Eternity.  8? 

re  the  mountain,  or  half  the  mountain  be 
imoved  by  the  Angel.  Certainly  we  can- 
>t  conceive  that  ever  he  fhall  be  able  to 
tft  up  the  total  number  of  the  fand.  But 
crein  we  are  miftaken:  for  although  we 
mnot  conceive  it  poflible  to  be  done,  yet 

may  be  done.  But  Eternity  exceeds  this 
amber  of  years  beyond  all   comparifon, 

is  moft  certain:  for  between   a  thing  fi- 
\te  and  a  thing  infinite  there  is  no  compari- 
ng no  proportion.  Eternity  hath  no  limits, 
o   terms,  no  bounds,  none   at  all.    But 
ippofe  the  damned  fhould    burn  in  Hell 
o  longer,  than  till  the  Mountain  by  grain 
fter  grain,  year  after  year,  (hould  by  the 
ingel  be  quite  removed ,  yet  what  an  in- 
omprehenfible  number  of  years  muft  firft 
a£s,  before  they  can  expe£t  to  fee  the  day 
f  deliverance!    But  (  alas  !  )  there  is  no 
iich  day  to  be  expeaed  ;  their    torments 
hall  have  no  end :  After  that  incompre- 
lenfible  number  of  yeaTS,  it  (hall  be  truly 
aid,  Now  beginneth  their  Eternity,  their 
Iternity  is  not  in  any  part  expired,  they 
re  as  tar  from  the  end  of  their  torments  as 
hey  were  at  the  beginning.  After  a  th°u- 
and  years,  yea  after  a  hundred  thoufand 
rears,  there  {hall  not  be  an  end,  or  middle, 
n  beginning  of  Eternity,  for  the  meafure 
>f  Eternity  is  Always.    The  fame  art  of 
\ritkmctick  about  the  bufinefs  of  Eternity* 


£o     The  fourth  Confederation 

a  late  divine  teacheth,  in  words  fomewh 
different,  but  in  meaning  all  one  with  tl 
former.  I  therefore  add  it,  becaufe  a  ma 
can  never  fufficiently  think  or  fpeak  of  i 
Confider,  faith  he,  what  is  the  length  of  I 
ternhy.  How  long  (h all  Go 
Cornelius  and  his  Saints  reign  ?  Hov 
«Lapidein  longfhali  the  damned  burni 
c-  15.  Exod.  Hell  ?  For  ever.  How  long 
ver.S.  that?    Imagine   an    hundre 

thoufand  years,  Alas!  Thati 
-      nothing  in  refpeft  of  Eternity.  Imagine  te1 
hundred  thoufand  years,  yea fo  many  ages 
Yet  that  is  nothing,  Eternity  is  ftill  as  Iobj 
as  it  was.    Imagine  a  thoufcind  millions  o 
years:  And  yet  that  is  nothing.  Eternity  1 
not  a  whit  fhortned      Imagine  yet  more  , 
ioocoooooooooooooocooooooooooo;thou 
fand-thoufand;  thoufand-thoufand;  thou, 
iand-thoufand  ;  thoufand-thoufand-Milli. 
^ns  of  years.  Imagine,    I  faV,   the  damnec 
ihould  burn  in  Hell  fo  manf  years,  andyel 
thou  haft  not  found  the  very  beginning  oi 
Eterntty.Im&gine  once  more  fo  many  milli- 
onsot  millions  of  years  as  there  are  dropj 
m  the  Sea,and  yet  thou  art  not  come  to  the 
beginning  of  Eternity. Such  for  continuance 
is  the  Eternity  of  joy  intowhich  thebleflcd 
ihall  enter    and  the  Eternity  of  torments 
which  the  damned  frail    fuffer.    O   Tefus 
fpare  us,  fpare  us  O  Jefus,  O  Jefus,  fave  us, 

Have 


upon  Eternity.  9l 

ve  mercy  upon  us,0  good  Jefus,  and  fuf- 
us  not  to    be  plunged   headlong   into 
•  bottomiefs  pit,  to  be   tormented  with 
?  damned  for  all  Eternity, 
8ut  yet  if  God  would  but  lay  unto  the 
nned,let  the  earth  be  covered  with  moft 
e  fand,  and  let  the  world  be  filled  there- 
th,and  let  it  be  heaped  up  fo  high  ashea- 
o,  and  then  let  an  Angel  come  once  in  e- 
ry  thoufand  years,  and  take  one  grain  of 
id  out  of  this  heap  ;  when  after  fo  many 
oufand  years  as  there  be  grains  of  fand, 
b  Angel  (hall  have  removed  the  whole 
ap,  then  will  I  deliver  you  out  of  Hell : 
how  would  the  damned  exult  and  re- 
ice,  and  not  think  themfelves  damned  !  But 
las)  after  fo  many  thoufands  of  years  there 
main  yet  more,  and   more,  and    infinite 
0re  to  all  Eternity ', even  forever  and  ever. 
his  is  that  heavy  weight  that  fo  preffeth 
ie  damned.  Let  every  one  therefore  that 
ineth,  confider  with  himfclf,  and  again, 
fay,  let  him  confider,  that  unlefs  he  re- 
»nt,*  he  fhall  be  prefl'ed  and  groan  under 
lis  heavy  weight  of  Eternity. 
Gulielmus  Veraldus,   Bitfiop  of  Lions,  a 
;ry  religious  and  learned  man,  hath  ano- 
ier  manner  of  reckoning,meditating  upon 
ie  innumerable  number  of  years  through- 
at  which  the  damned  (hall  be  tormented, 
f  the  damned,  faith  he,  fbould  every  day 
iftil  from  their  eyes  but  one  {mall  tear, 

and 


c 

$z     The  fourth  Confi  deration 

and  thofe  tears  fhould  be  added  togethe 
day  after  day,  they  would  at  length  fs 
exceed  the  dfops  of  the  Ocean  :  for  the 
have  their  number  and  meafure;  and  it I 
eafie  with  God  to  fay,  So  many  are  & 
drops  of  the  Ocean  and  no  more  ;  but  ih 
tears  of  the  damned  exceed  all  numbt 
and  meafure.  Alas!  Alas!  How  little  d 
we  think  upon  thefe  things  !  How  free! 
and  wilfully  do  we  fin,  and  make  ot 
felves  guilty  of  Eternal  punifhment,  an 
that  oftentimes  for  a  very  little  fhort  afi1 
filthy  pleafure. 

Yet  there  remains  one  way  more,  € 
cafting  up  this  numberlefs  number  of  yeaW 
Suppofe  there  were  a  fchedule  of  Parch 
ment  a  fpan  broad,  but  fo  long  that  i 
would  begirt  and  incircle  the  whole  Glob 
of  the  Earth:  and  fuppofe  it  were  writte1 
all  over  very  clofe  with  figures  of  9,  iroti 
one  end  to  another:  who  fo  skilful  an  A 
rithmetician,  that  can  tell  the  numbe 
thereof  ?  What  Mountain  fo  great,  tha1 
confiftethof  fo  many  grains  of  duftof  fand 
What  Ocean  fo  vaft,  that  containeth  with- 
in it  fo  many  drops  of  water?  And  yet  thi 
is  nothing  to  Eternity :  it  ftretcheth  it  fel 
further  than  fo  ;  it  knows  no  bound  ;  it  i 
extended  beyond  all  meafure.  But  how 
far  is  is  extended?  It  is  extended  infinitely 
and  without  end,    If  thy  heart  (  O  Chri- 

ftia: 


upon  Eternity-  9$ 

a  Man)  be  not  turned  into  a  (tone,  it 
not   but  melt   at  the  confidcration  of 
fe  things,  and  the  very  thought  of  the 
tomlefspit  ^nd  Eternal  punifhment  will 
ce  thee  fear  and  tremble.    If  there  be 
fenfe  in  thee,  here  it  will  {hew  it  felf. 
:  as  I  faid  before,  too  few  think  upon 
fe  things ;  and  too  many  live  fo  fecure 
:heir  falvation,  as  if  there  were  no  Hea- 
i,no  God,  no  Hell,  nor  Eternity.    Every 
'  they  heap  up  fin  upon  fin,  as  if  they 
nured  and  ftudied  to  make  their  laftday 
jxcecd  the  former,  for  the  meafure  and 
nber  of  their  fins:  and  fo  they  pafs  unto 
'tnity  fporting   and  playing  as   if  they 
nt  to  prifon  but  a  few  weeks  or   days. 
:h  men  as  thefe,  faith  St.  Gregory,  when 
:y  fhould  be  mourning   for    their   fins, 
ware  dancing  for  their  pleafure  ;   and 
icn  they  fhould  be  ferioufly  meditating 
on  death,  they  run  laughing  unto  exe- 
cion.    This  is  blindnefs  indeed,  this  is 
livious  madnefs.  For  this  (h  ort  life  which 
but  the  fhadow  of  Eternity,  we  labour 
yond  all  meafure  ;  but  for  the  life  which 
Eternal,  and  moft  happy,  we  fcarce  take 
y  pains  at  all :  And  yet  the  not  obtain- 
rof  this  life  is  the  incurring  of  Eternal 
ath  ;  which  as  it  is  a  torment  more  grie- 
us  than  all  the  torments  of  this  life,  fo 
this  it  is  moft  grievous,  that  there  is  no 

reft 


9  4     The  fourth  Consideration 

reft  or  mitigation  of  pain,  no  not  for  o 
fhort  hour  in  the  infinite  fpace  of  all  1 
ternity. 


CHAP.    III. 

What  effeft  and  fruit  the  consideration  of  i 
ternity  bringeth  forth. 

AN  D  this  is  if  that  hath  made  fo  mat 
good  Chriftians,  and  fo  many  ho 
Martyrs  fo  prompt  and  ready  to  fufter  ai 
torments,  and  any  kind  of  death,  that  ev< 
in  their  greateft  pains,  when  they  lay  wa 
lowing  in  their  own  blood,they  were  me 
ftout  and  couragious,  and  with  a  conftaj 
look  and  chearful  countenance  infultedt 
ver  their  Tormentors.  They  had  the  yea 
of  Eternity  in  mind.  This  it  is  that  hat 
made  the  world  feem  diftaftful  and  « 
pleafant  unto  many,  infomueh  that  the 
have  taken  their  leave  of  all  pleafures,  an 
embraced  and  entertained  a  fevere  an 
ftrift  courfe  of  life,  giving  themfelvi 
wholly  to  reading,  meditation  and  praye 
and  fuch  holy  duties,  minding  heaven,  as 
heavenly  things  They  had  the  years  of  i. 
ternity  in  mind.  The  thought  of  Sternh 
will  make  all  things  in  this  life  feem  eaii 
and  pleafant,  though  to  flefh  and  bloo 
they  feem  molt  grievous  and    unpleafao 


upon  Eternity-  95- 

makes  all  labours  feem  light  and  very 
ort.  Prayer,  ftudy,  watching,  and  fueh 
ke  holy  duties  it  commends  unto  us,  and 
akes  them  feem  amiable.  It  feafons  and 
treeteirs  hunger  and  thirft.  It  mitigates 
le  fenfe  of  pinching  poverty.  It  makes 
1  manner  of  crofTes  in  this  life  not  only 
lerable,  but  alfo  grateful  and*comfor- 
ble.  Whofoever  hath  the  years  of  Eter- 
ty  in  mind,  and  imprints  them  within, 
;eper  and  deeper  by  daily  meditation, 
mnncth  no  labour,  neither  is  daunted 
ith  any  loffes.  Offer  him  a  Kingdom, 
fer  him  all  the  delights  and  pleafures  in 
tc  World:  and  he  will  not  change  his 
>or  eftate  and  condition  for  them.  Such 
man  as  this  is  never  complaining;  he* 
idures  all  things,  he  fabmits  himfelf  to 
1  For  thus  he  thinks  with  himfelf,  what 
fmall  thing  is  this  or  that,  that  or  this, 
id  of  how  fhort  continuance!  I  will 
lerefore  endure  it  patiently ;  it  will  not 
ft  always.  It  is  but  for  an  hoiir,  and  that 
irery  ftiort  one,  that  mine  enemies  here 
>prefs  me.  Well,  go  to,  ye  detraaors,  bite 
e  ftili,  if  ye  will,  ye  envious;  I  will  not 
n  from  you  This  is  your  hour  and  the 
>werofdarknefs:  But  I  expeft  the  day 

the  Lord,  and  the  day  of  Eternity  ;  and 
hy  lhould  I  affiicl:  and  torment  my  felf 
ithforrowand  lamentation?  All  this lif 


Je 

F 


« 


96     The  third  Confederation 

is  but  a  death  of  one  hour:  The  viftory  is 
not  difficult  ;  but  the  triumph  is  Eternal 
Why  fhould  I  be  afraid  of  the  raging 
waves  of  this  troublefome  world  ?  I  have 
fight  of  the  haven  already  Now  it  rains 
and  thunders  upon  the  heads  of  the  good 
and  godly  ;  but  the  ftorm  will  fhortly 
blow  over.  But  upon  his  enemies  God 
fhall  alway  rain  fire  and  brimftone,  ftorm 
andtempeft:  this  fhall  be  their  portion 
to  drink,  Dan.  12.  2.  And  many  of  them 
that  Jleep  in  the  dufi  of  the  earth  (  fo  pro- 
phefieth  Daniel  )  pall  awake  ;  fome  to  e- 
verlafiing  life,  and  fome  to  fhame  and  ever- 
lafling  contempt.  In  the  old  Law  God 
commanded  Mofes,  faying,  Numb.  10.  2, 
Make  thee  two  trumpets  of  ftlver,  of  an 
whole  piece  foalt  tho/t  make  them,  v.  4.  I) 
they  blow  but  with  one  trumpet,  then  Prin- 
ces, which  are  the  heads  of  the  thoufands  oj 
Ifrael fhall  gather  themf elves  unto  thee.  When 
ye  blow  an  alarm,  then  the  Camp  ftall  gs 
forwards.  Unto  thefe  two  trumpets  we 
may  compare  thefe  two  words,  NOW 
and  A  L  W  A  Y  S.  This  is  the  law  oi 
the  world,  NOW  let  us  be  merry  ;  now 
let  us  rejoice  ;  now  let  us  enjoy  our  goods, 
while  we  have  them  :  come,  let  us  now 
crown  our  felves  with  rofes,  before  they 
be'withered ;  now  let  us  leave  in  every 
hlace  the  -figns  and  footfteps  of  our  joy. 
r  They 


ft 
upon  Eternity  97 

'hey  that  attend  only  to  the  found  of  this 
'rumpet,  they  that  have  ears  to  hear  no- 
ling  but  this  NOW,  they  live  for  the 
10ft  part  fo,  as  if  they  were  no  ALWAYS 
>r  to  follow.     Therefore  they  do  not  re- 
love   the   camp;  ai -idft    their   pleafures 
ley  wilfully  forget  that    they  are  here 
at  Pilgrims  and  ftrangers :  whitherfoever 
le  wanton   flefh  inviteth  them  they    go 
ith  greedinefs:  they  are   bulled  altoge- 
icr  in  heaping  up   riches  and  following 
ieafures ;  and    the  found   of  this  NOW 
>th  fo   obtund  and  dull  their  ears,  that 
tey  are  deaf  to  all  good  counfels  and  pre- 
pts:  and  they  will  not  fo  much  as  lend 
1  ear  to  that  ALWAYS  which  fhall  fol- 
w.  But  them  which  open  their  ears  to 
rar,  and  their  hearts  to  underftand,  when 
ie  Church  foundeth   both  trumpets,  (as 
often  doth)  and  thereupon  ferioufly  con- 
ler  with  themfelves,  and  compare  toge- 
erthisfhort  NOW  with  that  infinite  and 
erlafting  ALWAYS,  they    will  ufe  no 
lay,  but    prefently    remove   the  camp  ; 
ey  live  here  as  Pilgrims  and  ftrangers  : 
ey  have  their  loyns  girt ;  they  remember 
at  they  are  in  a  journey  ;  they  fend  their 
:hes  and  pleafures  before  them  into  their 
mntry  which  is  above;  they  chufe  rather 

enjoy  them  ALWAYS  in  Heaven,  than 
OW  for  a  fhort  time  upon  earth.    Cer- 

/  F  2  tain 


98     The  fourth  Confederation 

tain  it  is,  whofoever  heareth   attentively, 
and  mindeth  ferioufly  the  AlaTm  of  thefe 
Trumpets,  and   thereupon  compareth  to- 
gether things  tranfitory  with  things  future, 
f nd  things  tranfitory  with  things  Eternal^ 
he  will  prefently  make  himfelf  ready  to  de- 
part, he  will  prepare  himfelf  a  place  oi 
burial,  he  will  lay  out  his  winding-fheet, 
he  will  fend  ior  his  bier,  and  furniih  him- 
felf  with  all  things  neceffary  for  his  jour- 
ney, remembring  (till  in  every  place,  thai 
he  is  paffingon  the  way  to  Eternity,  and 
conferring  with  himfelf  every  day  afterthii 
manner :  How  (hall  I  be  able  to  give  as 
account   unto  God  for    all   my  thoughts, 
words  and  deeds?  and,  When  fhall  I  giv< 
up  my  account  ?  and  what  fentence  wil. 
he  oafs  upon  me?  NOW  therefore  will: 
die  unto  my  felf,  that  I    may  ALWAYS 
live  unto  my  felf  and  unto  God.     Well  i: 
it  with  that  man,  which  timely  and  dail] 
thus  thinketh  upon  eternity.    Whatfoeve 
we  do,  we  are  pafling  on  our  way,  and  w< 
do  not  know  how  fhort  it  is,  unto  the  gat< 
which  leadeth  unto  Eternity.     At  the  laf 
hour  of  our  life  death  {hall  bring  us  unt< 
this  o-ate,  and  compel  us  to  enter.     Let  u 
therefore  fo  live,  as  if  we  were  always  ex- 
pecting death,  that  if  it  fhould  pleafe  Go< 
at  anv  time  to  vifit  us  with   ficknefs,  th< 
fore-runner  of  death,  we  may   entertain  i 

p.herrfulll 


upon  Eternity.  $9 

:heer  fully,  and  bear  it  patiently,  lifting 
jap  our  eyes  unto  Chrift  hanging  upon  the 
Crofs,  the  true  and  perfeft  pattern  of  Pa- 
cience:  and  when  the  time  of  our  diffolu- 
lion  draweth  near,  praying  thu3;  Lord 
Jefu  ftand  by  me  and  comfort  me  ;  Lord 
Jefu  be  prefent  with  thy  fervant  that  put- 
:eth  his  truft  in  thee;  Lord  J  efu  make  me 
partaker  of  thy  viftory,  Lord  Tefu  receive 
my  fpirit,  and  lead  me  through  the  dark- 
fome  valley  and  fhadow  of  death,  lead  me 
and  forfake  me  not  until  thou  haft  brought 
my  foul  into  the  land  of  the  living,  O  thou 
moil  potent  conqueror  of  death,  O  thou 
which  art  my  light,  life,  and  falvation. 


E  5  THE 


To  Turn  be  gfory  both  now 
and  for  ever    Amen    z?et  j. 


Becauje   mcmjhdUo  in  hi*  ETSKtrw 
hahhiion  Ecfo?  Ahs  how  vnhU 
'he  l 


habitation  £ccW  file*  he 
are  the  tunifes    <g  ztbruitib    one 
of  ihem  we  mtift  inhabit  we  imij\ 
either  for    ever  reiovce 


r„u*„  in  hearten 
or  for  ever   hivrne  in   heU 


upon  Eternity.  i3i 

THE    FIFTH 

CONSIDERATION 

UPON 

E  T  E  R  N  I  TF 


How  others,  even    wicked   wen    themfelves, 
have  meditated  upon  Eternity. 

THE  old  Hiftory  of  the  Fathers  tel- 
leth  us  of  a  religious  Man,  that 
reading  upon  the  ninetieth  Pfalm 
came  at  length,  having  not  thought  or  it, 
to  thefe  words,  For  a  thoufand  years  in  thy 
fight  are  but  as  yefterday,  when  it  is  paft, 
ini  here  {tuck:  For  he  could  not  con-- 
ceive  a  rcafon,  why  a  thoufand  years  and 
one  day  fnould  he  compared  together. 
Whereupon  they  fay  there  was  a  little  bird 
Pent  by  God,  which  fo  raviiht  the  Man 
with  her  fweet  finging,  that  though  he 
heard  her  fing  a  very  great  while  together, 
Vet  he  thought  the  time  very  {hort,  fcarce 
&  {hort  hour  long.  The  wind  bloweth  where 
it  Hftetb,  Joh.  3.  8.  Not  good  men  only 
have  with  holy  David  meditated  upon  E- 
F  4  ternityy 


ioi,        The  fifth  Ccnfideration 

ternity,  but   even  wicked   men    alfo,  an 
thofe  oftentimes  againft  their  will. 

Bene  di  Bus  Rhenanus  reports  of  a  vain  an 
ungodly  fellow,  a  very  epicure  and  met 
worLdling,  which  never  ufed  to  faft  o 
watch ;  one  that  could  not  endure  th 
want  of  any  thing,  but  efpecially  fleep 
Upon  a  certain  night,  it  feemeth,  this  fel 
low  could  not  fleep  as  he  was  wont,  bcin; 
much  troubled  with  unufual  dreams:  f< 
lie  tnrneth  himfelf  upon  his  bed  from  on 
fide  to  another,  and  could  not  by  aw 
means  get  any  reft;  then  he  wimed  i 
were  day.  But  here  the  wind  of  the  Lor< 
began  to  blow,  though  it  were  in  a  ftrang 
Jand  :  for  good  thoughts  were  very  rare  i; 
this  man.  Being  weary  with  watching 
and  finding  no  eafe  or  reft  at  all,  thus  h< 
began  to  think  with  himfelf;  Would  an; 
be  hired  upon  any  condition  to  lye  thus 
two  or  three  years  together  in  darknefs 
without  the  company  of  friends>  thougl 
his  ficknefs  were  not  very  grievous  ?  Wouu 
he  be  content  to  want  his  fports  and  play 
fo  long?  Would  he  be  content  tobebount 
to  his  bed,  though  it  were  a  feather-bed 
or  a  bed  of  Down,  and  never  ftir  abroac 
to  fee  any  fights,  or  fhews,  or  make  mer- 
ry  with  his  ifriends?  I  think  no  man  would 
And  fhall  I  alone  amongft  all  men  enjoy 
reft  and  pleafure  by  anefpecial  priviledge, 

and 


upon  Eternity         ld£ 

d  have  no  end  of  grief  and  forrow? 
rely  no.  Will  I,  nill  I,  needs  I  muft 
iietimc  or  other  lie  down  upon  the  bed 
I  ficknefs,  unlefs  I  be  fuddenly  taken 
/ay  by  death,  which  God  forbid.  (Ithis 
US  a  good  wind,  thefe  were  good  cogitati- 
f)  But  what  bed  fhall  I  have  next, 
lien  death fhall  thruftmeoutof  this?  My 
»dy  muft  rot  under  earth  :  For  this  is  the 
ndition  of  all  Men  after  death.  But 
hat  fhall  become  of  my  foul  in  another 
forld?  Surely  all  Men  do  not  go  to  the 
ne  place  after  death.  Do  not  fome  go 
te  way,  and  fome  another?  Is  there  not 
t  Hell  as  well  as  an  Heaven?  Wo  and 
is?  What  kind  of  bed  {hall  the  damned 
id  in  Hell  ?  How  many  years  fhall  they 
i  there?  In  what  year  after  their  firft 
itrance  fhall  the  flames  ceafe  and  be  put 
it  ?  Afluredly  Chrift  doth  not  only  in 
ord  threaten  to  caft  the  wicked  into  ever* 
fting  fire,  but  will  alfo  caft  them  indeed, 
his  thing  is  certain  and  very  manifeft. 
herefore  the  damned  fhall  burn  in  Hell 
r  ever.  Therefore  a  thoufand,  and  a. 
loufand,  and  again  I  fay  a  thoufand 
:ars  will  not  fuffice  to  purge  away  the 
is  of  this  fhort  life.  Therefore  they 
ail  never  fee  the  fun  any  more,  nor 
eaven,  nor  God,  being  moft  miferable 
ternxJIy  and  without  end.  With  fuch 
F   5  thoughts 


104      The  fifth  Confederation 

thoughts  as  thefe  this  man  became  fo  vigi 
lant  and  watchful,  and  proceeded  fo  wi 
that  night  and  day  he  could  not  be  at  tti 
but  Eternity  did  ftill  run  in  his  mind.  Fai 
indeed  he  would  have  fhaken  off  til 
thoughts  thereof,  as  gnawing  worms  ;  b\ 
he  could  not.  Therefore  he  followe 
fports  and  paftimes,  went  to  merry  meel 
ings,  fought  out  companions  like  nimfel 
and  fate  oftentimes  fo  long  at  his  cub 
that  he  laid  his  Confcience  afleep,  and  J 
feemed  to  take  fome  reft :  but  when  I: 
came  again  unto  himfelf,  his  Confciem 
being  awakened  did  prefently  accufe  hiij 
and  fuggeft  unto  him  afrefh  forrowf 
thoughts  of  Eternity.  Thus  finding  n 
left,  he  refolved  at  length  to  amend  h 
manners,  and  to  betake  himfelf  to  a  be 
ter  courfe  of  life.  And  thus  he  began  1 
reafon  with  himfelf,  Miferable  man  thj 
I  am,  what  do  I  here  ?  I  fo  enjoy  tt 
world,  that  indeed  I  enjoy  it  not  ;  I  fui 
fer  many  things  I  would  not  ;  I  wai 
many  things  which  fain  I  would  have  ♦* 
fervc  like  a  flave,  but  who  will  pay  ir 
my  wages!  I  fee  well  enough  how  tl 
world  rewardeth  thofe  that  love  it,  an 
do  all  their  lives  nothing  elfe  but  ferve  i 
But  fuppofe  I  had  the  fruition  of  all  tl 
delights  and  pleafures  in  the  world  th: 
my  heart  could  wifh,*  what  certainty  ca 


upon  Eternity-  ioj 

have  how  long  they  {hall  laft  1  I  am  not 
rtain  whether  I  (hall  live  till  to  morrow 
■  no  :  Daily  funerals  fufficiently  prove 
Ms.  Oh  Eternity  y  if  thou  were  not  /  Oh 
ternity,  if  thy  place  be  not  in  Heaven, 
lough  it  be  on  a  foft  Down- bed  .•  thou 
nft  not  but  be  bitter  and  unpleafant.  It 
true  indeed,  it  is  a  hard  matter  to  with- 
raw  our  felves  away  from  thofe  things 
^hereunto   we   are   accuftomed,  whether 

be  feafting,  or  drinking,  or  company 
beping,  or  fuch  like  .*  But  whilft  we 
slay  and  defer  the  time,  death  may 
revent  us,  and  talce  us  away  from  all 
lefe.  Why  then  doft  thou  delay  ?  why 
oft  thou  not  impofe  an  honeft  and  happy 
eceflity  upon  thy  felf,  why  doft  thou 
ot  refolve  thus  prefently  with  thy  felf? 
Veil,  I  will  be  another  Man  than  I  have 
»een,  if  it  pleafe  God  I  live.  This  life 
afteth  not  long:  But  Eternity  cndureth 
or  ever.  I  muft  walk  now  in  a  new 
vay ;  I  am  refolved  upon  it;  and  Now  I 
legin.  Where  art  thou  bleffed  Eternity'? 
.tm  fceking  for  thee,  I  am  travelling  to- 
wards thee. 

To  conclude,  he  did  as  he  faid,  he  took 
lis  leave  of  the  world,  he  changed  the 
rourfe  of  his  life  ;  and  fo  lived  and  died  an 
loncft  and  godly  Man. 

Oh  Eternity,  how    few    are    they    that 

tbinic 


io6      The  fifth  Confederation 

think  thus  ferioufly  upon  thee  1  Bnt  cer 
tainly  there  are  very  few,  fcarce  any  tha 
weigh  and  confider  well  with  themfelvc 
what  they  are,  and  fa  continue  and  perfi: 
in  that  confideration.  We  feek  earneftl 
after  all  other  things,  only  Eternity  feem 
eth  vile  unto  us,  and  not  worth  the  look 
ing  after.  Our  thoughts  run  after  richej 
and  yet  the  pofleflion  of  them  is  very  un 
certain;  we  know  not  howibon  theyfhal 
forfake  us,  or  we  them.  We  are  ambition 
after  honours :  and  yet  they  are  flippery 
and  foon  Aide  away  from  us.  We  are  i 
love  with  pleafures:  and  yet  they  hay 
forrow  and  bltternefs  in  their  latter  end 
We  defire  reft :  but  it  is  of  no  long  conti- 
nuance.  We  knit  the  knot  of  friendfhij 
with  others :  but  it  is  fuch  as  death  {hal 
quickly  diflblve.  We  are  never  well  bu 
when  we  are  converting  with  others:  bu 
our  convention  is  never  in  Heaven,  when 
it  fliould  be.  We  feek  for  abundance:  bu 
it  is  there  whesre  it  will  fooa  fail.  Bu 
furely  if  we  did  more  often  and  feriouflj 
think  upon  Eternity,  we  fhould  not  hav< 
fuch  a  fervent  dchre  after  things  of  f( 
fhort  a  continuance  I  call  Saint  Bern  an 
to  witnefs,  who  faith  thus,  He  that  long. 
4th  after  things.  Eternal  cannot  but  hatl 
things  tranjitory. 

There    are    chat    have    often  in    thcii 

mouthi 


upon  Eternity.  \oj 

ouths  I   know  not  what  Eternity,  that 
ill  promife  and  fwear,  and  make  good 
folutions  of  amendment,  and   fay  thus  ; 
s  long  as  I  live,  I  will  beware  of  fuch  a 
Lace,  or  fuch  a  place,  where  I  have  for- 
erly  been  tempted  to   fin:  I  will  never 
>me  near  fuch  a  Man,  or  fuch  a  Woman, 
r  fuch  a  one  that  was  my  companion  in 
ril,  I  will  never  come  near  him  as  long 
>  I  live.    As  long  as  I  live,  I  will  never 
o  to  fuch  and  fuch  meetings,  where  there 
feth   to    be    gluttony  and   drunkennefs, 
ancing,    chambering    and     wantonnefs, 
nd  fuch  like.    It  fhall  fuffice  me  that  I 
aye    been  there  once,   and    again,    and 
ierhaps  oftner  ;  that  I  have  done   as  the 
ompany  did,  that  I  have  finned  with  fuch 
nd  fuch.    Thefe    are   good   refolutions : 
n   this  I   commend  thee,  O  Man  ;   Be- 
aufe  fin  is  to  be  feared,  thou  doft  well  in 
mrpofing  to  avoid  the  occafion  of  finning: 
nd  I  could  wifh  thou  wcrt  as  religious  in 
•bferving  what  thou  haft  promifefi,  as  thou 
rt  ready  to  promife.     But  (  alas/  )  after 
.  day  or    two,  yea  an    hour  or  two,  too 
brgetful  of  thy   promife  and  good  refolu- 
ion,  thou  doft  again  the  very  fame  thing 
vhich  lately  thou  didft  deteft,    abhor  and 
[brfwear.    Therefore  before  thou  makeft 
L  vow  or  promife  unto  God,  it  is  good  to 
ue  due  confideration  and  for&fignt ;  and 

when 


ib8      The  fifth  Confideratton 

when  thou  haft  made  a  vow  or  promife  un 
to  God,  it  is  neceffary  to  ufe  after  car 
and  Chriftian  fortitude  in  performance 
Thou  muft  promife  nothing  raflily  and  mi 
advifedly  unto  God:  But  what  thou  ha( 

Sromifed  thou  muft  religioufly  and  con 
antly  keep  and  obferve.  How  fevere  Go* 
is  in  punifhing  fuch  as  break  their  vov» 
and  promifes,  we  are  fufliciently  taugb 
by  the  woful  experience  and  lamentabl 
example  of  others 


CHAP.    I. 

1%e  comparifon  of  mans  labor  and  thefpldet 
one  with  another. 

THere  is  another  Eternity^  and  tha 
the  worft  of  all,  which  thofe  mei 
promife  to  themfelves,  which  will  need 
creel:  unto  themfelves  an  heaven  out  o 
heaven,  and  be  blefled  before  they  b 
dead.  Wherefore  hear  the  word  of  the  Lord 
ye  fcornful  men,  faith  the  Prophet  Ifaiah 
Becaufe  ye  have  /aid,  We  have  made  a  cove 
nant  with  death,  and  with  hell  we  are  a 
agreement,  Ifaiah  28.  14,  15.  O  ye  mac 
men!  How  vain,  and  none  at  all,  is  thi 
your  EternityJ  There  is  nothing  perma* 
nent  and  perpetual  in  this  prifen.  Ele- 
gantly doth  the  Kingly  Prophet   declar* 

this 


upon  Eternity.  10$ 

is   Pfal.    90.    9.      We  fpend  our   yearsy 
th  he,  as  a  tale  that  is   told,  &c.    We 
md  our  years  in  mufing  y  like  the  Spider , 
for   fo   fome  read    it.  )    He   could    not 
ye    declared   it   better,    and    in    fewer 
ords     Bor  what  are  all  our  years  but  a 
ntinual  mufing,    and   wearifome   exer- 
fe  ?  All  the  time  of  our  life  is  confumed 
id  wafted  away  with  vain  labours,  many 
•rrows,    fundry    fears,    often   fufpicions, 
id  innumerable   troubles  :  Even  as   the 
pider  fpendeth  herfelf  in  the  weaving  of 
er  web.      Our    labours  are    continual  , 
nked  one   unto   another ;  our  fighs  and 
roans  continual,  partly  in  the  purfuing 
four  profits  and  pleafures,  and  partly  in 
fie  removing  and  efchewing  thofe  things 
trhich  we    count    evil.       We    do    many 
hings,  we  undertake  many  labours,  trou- 
lefome   and    grievous  to    be  born,    and 
lean- while  (  alas !  fuch  is  our  folly  )  we 
>erceive   not  that  we  do   but  weave    the 
Ipiders  web,  taking  a  great  deal  of  pains, 
vith  little  fuccefs,  to  no  end  or  purpofe. 
Ve  fpend  our  years  in  mufing  like  theSpider. 
X  is  a  great  deal  of  pains  and    care  that 
he  Spider  taketh  in  weaving  of  her  web, 
he  runneth  much  and  often  up  and  down, 
"he  fetcheth  a  compafs  this  way  and  that 
way,  and    returneth    often    to    the    fame 
point,  fhe  fpendeth  herfelf  in  a  multitude 

of 


*i  o    The  fifth  Canfi deration 

offine-fpun  threads,  to  make  her  felf 
round  Cabinet ;  fhe  exenterateth  her  fell 
and  worketh  out  her  own  bowels,  to  mak 
an  artificial  and    curious  piece  of  work 
which  when  it  is  made,  is  apt  to  be  blow) 
away  with  every  puff  of  wind ;  {he  hang 
eth  it  up  aloft,  fhe  faftneth  it  to  the  roo 
of  the  houfe,  fhe  ftrengthneth  it  with  ma 
ny  a  thread,  wheeling  often  round  aboul 
not  fparing  her  own  bowels,  but  fpendinj 
them  willingly  upon  her  work.  Andwhei 
(he  hath  done  all  this,  fpun  her  fine  threads 
weaved  them  one  with  another,  wrough 
her  felf  a  fine  Canopy,  hanged   it   aloft 
and  thinketh  all  is  fure  ;  on   a  fudden  ii 
the  twinkling  of  an^ye,  with  a  light  fwee| 
of  a  beefome  all  falleth  to  the  ground,  anc 
fo  her  labour  perifheth.     But  here  is  no 
all :  Poor  Spider !  fhe  is  either  killed   ii 
her  own  web,  or  elfe  fhe  is  taken  in  hei 
own  fnare,  haled  to  death  and  troden  un- 
derfoot.    Thus  the  filly  Animal  may  be 
truly  faid,  either  to  weave  her  own  windr 
ing  fheet,  or  to  make  a  fnare  to  hang  her- 
felf.    Juft  fo  do  many  men,  like  the  Spi- 
der,  wafte    and    confume    themfelves    to 
get   preferment,    to    enjoy    pleafures,    to 
gather  riches,  to  keep   them,- and  to    in- 
creafe  them.  In  fuch  projeas  they  fpend 
all  their  wit,  and  oftentimes  the  healths  of 
their  bodies,  running  up  and  down,    la- 
bouring 


upon  Eternity.  Hi 

uring  and  fweating,  carking  and  caring : 
trying  themfelves  and  weakning  their 
dies,  even  as  the  Spider  doth  by  fpin- 
lg  out  of  her  own  bowels.  And  when 
:y  have  done  all  this,  they  have  but 
:aved  the  Spiders  Web  to  catch  Flies, 
a,  oftentimes  they  are  caught  in  their 
'n  nets,  they  are  inftruments  of  their 
rn  mifchief.  ^The  days  of  mirth  which 
:y  promife  to  themfelves,  prove  often- 
ties  the  days  of  mourning  .•  That  which 
if  call  their  palace,  becometh  their 
rying  place,  So  nve  fpend  our  years  in 
*fing  like  the  Spider  .*  I  fay,  in  mufeng, 
j  the  moft  part :  For  we  often  purpofe 
do  many  things,  and  do  them  not.  And 
lat  we  do  moft  an  end  were  better  un- 
ne.  Thofe  things  which  we  purfue  with 
:h  greedinefs,  tor  the  moft  part  flie  from 
;  and  thofe  things  which  we  contend 
r  with  fuch  earneftnefs,  we  feldom  at- 
n  to :  But  fuppofe  we  did,  (  Alas  !  ) 
ey  have  no  perpetuity.  So  the  covenant 
th  death  Jball  be  difannulledy  and  the 
reement  ivith  hell  jball  not  fiand^  Ifa.  28. 
.  We  all  confume  away  and  die  :  and 
bich  is  worft  of  all,  we  blindly  rufli 
ad-long  into  Eternity,  from  whence 
ere  is  no  return. 

Guerrictts  hearing  thefe  words  read  in 
e  Church   out    of  the  Book  of  Genefis, 

Gen. 


<a  I  z    The  fifth  Confi deration 

Gen.  5.  5.  And  all  the  days  that  Adam 
ved,  were  nine  hundred  and  thirty  yea 
And  he  died.  8.  And  all  the  days  of  i 
were  nine  hundred  and  twelve  years  :  j 
he  died.  n.  And  all  the  days  of Enos  <a 
nine  hundred  and  five  years  :  And  he  a 
And  all  the  days  of  Methufelah  were  t, 
hundred  fixty  and  nine  years  :  And 
died,  &>c.  Hearing,  I  fay,  thefe  wo 
read,  the  Very  conceit  or  death  wrouj 
fo  ftrongly  upon  him,  and  made  fo  dt 
an  impreffion  in  his  mind,  that  hereto 
himfelf  from  the  world,  and  gave  himi 
wholly  to  his  devotions,  that  fo  he  mi| 
die  the  death  of  the  godly,  and  arr 
more  fafely  at  the  haven  of  Eternal  fe 
city,  which  is  no  where  to  be  found 
this  world. 


CHAP.     II. 

What  is  the  bejl  Jghtejlion  in  the  World 

SAint  Matthew  telleth  us  of  a  yom 
Man  that  came  unto  Chrift,  and  pr 
pounded  aqueftion  unto  him,  Mat.  19. 1 
And  Saint  Mark  defcribeth  the  manner 
his  coming  to  our  Saviour,  and  his  goi 
carriage:  For,  faith  he,  *there  came  0 
running  and  kneeling  to  him,  and  ashed  Ut 
Good  Mafier,  what  Jhall  I  do  that  I  m, 

inhe\ 


upon  Eternity.  H~f 

erit  Eternal  Life7.  Mark  io.  17.  And 
;  Saviours  anfvver  was.  *ithou  knowefi  the 
imandments  :  If  thou  wilt  enter  into  life, 
)  the  Commandments,  Matth.  19  17. 
Philippi  a  City  of  Macedonia,  the  keeper 
he  Prifon  came  trembling,  and  fell  down 
re  Paul  and  Silas,  and  moved  this 
{Hon  unto  them,  Sirs,  what  muft  I  do 
efavedl  This  was  a  very  good  queftion  ; 
>etter  and  more  profitable  could  not  be 
ved.  But,  O  good  God,  where  is  this 
jftion  now  in  the  world  ?  The  world 
ull  of  other  queftions:  but  this  is  fcarce 
'  where  to  be  heard.  Moll  men  do 
v  adays  betray  themfelves  by  their 
ii  queftions,  and  bring  to  light,  and 
fiake  others  witneffes  of  their  fimplici- 
or  curiofity,  or  fome  fuch  hidden  dif- 
i  of  mind.  He  which  maketh  diligent 
rch  and  enquiry  where  the  beft  wine 
to  be  fold,  doth  fufficiently  declare 
at  he  loves  beft,  and  where  his  chiefeft 
;  is.  Another  asketh  fuch  queftions 
a  modeft  Man  would  bluOi  to  hear  : 
d  this  man  {hews  that  his  heart  is  full, 
I  that  out  of  the  abundance  thereof  his 
uth  fpeaketh.  All  mens  mouths  in  all 
ces  are  full  of  queftions,  fuch  as  thefe 
:  But  it  is  a  rare  thing  to  hear  one 
n  ask  another  this  queftion,  Do  you 
nk  this  is  the  way   to  heaven  ?  It  is  a 

fault 


°II4    The  fifth  Confederation 

fault  common  to  every  vicious  Man, 
more  proper  to  the  libidinous  and  lufrl 
the  luxurious  and  riotous  Man,  though 
be  plunged  into  the  deep,  and  begins 
fink,  and  to  be  overwhelmed,  yet  feld 
or  never  to  enter  into  a  ferious  confide 
tion  with  himfelf,  and  with  a  fincere  m 
ask  himfelf  this  queftion, Shall  I  ever  th 
to  obtain  Sternal  felicity  by  this  courfe 
life  ?  Is  this  the  way  to  heaven  ?  But 
all  men  thofe  efpecially  lea^t  think  u) 
fuch  queftions  as  thefe,  thofe  I  fay,  I 
live  a  foft  life,  fare  delicioufly,  and  vi 
low  in  pleafures,  that  feel  little  or  no  i 
row  and  affliction,  or  if  they  do  at  J 
time  feel  never  fo  little,  labour  what  tJ 
can  to  be  fenfelefs  of  it.  To  fuffer,  t! 
count  the  greatefr  of  all  evil.  If  it  g 
well  with  them,  they  care  not  how  it  fi 
with  others.  If  it  be  well  with  them 
the  prefent,  they  take  no  care  what  ft 
follow  after.  They  never  once  think  aj 
Eternity.  This  is  their  daily  ditty,  5 
Heaven  of  Heavens  is  the  Lords,  but  thee* 
he  hath  given  to  the  fons  of  Men.  T\ 
want  neither  ftrength  of  body  or  mil 
by  which  to  efcape  the  hands  of  Men.  1 
<jod  hath  long  hands,  he  fhall  furely  i 
them  out,  they  muft  appear  before  b 
who  is  the  Judge  of  all  the  world ;  tb 
cannot  efcape  his    judgment ;    they   fn 

£urc 


upon  Eternity-  1 1  y 

ly  fuffer  Eternal  punifhments  for  their 
sednefs  and  their  offences.  But  if  God 
is  fecret  judgment  cafteth  away  any 
as  a  reprobate,  and  fuffer eth  him  to 
after  his  own  luft  and  pleafure,  he  gi- 
i  him  his  portion  of  profperity  and  fe- 
y  in  this  life,  he  fpareth  him  here,  that 
nay  punifli  him  hereafter.  And  if  at 
time  he  doth  any  thing  that  is  good, 
>refently  receiveth  his  reward.  Of  fuch 
appy-happy  Men  the  kingly  prophet 
s  fpeaketti,  Pfal,  73.  5.  They  are  not  in 
tble  as  other  Men;  neither  are  they  pla— 
i  like  other  Men,  Pfal.  106.  39.  They  go 
faring  with  their  own  inventions.  And 
:  is  a  moft  miferable  eftate  and  conditi- 
of  life,  if  there  be  any.  For  who 
i  hath  predeftinated  to  bring  him  into 
way  of  Eternal  happinefs,  he  fpareth 
1  not  here  in  this  life,  but  fcourgeth 
1  daily.  I  might  bring  infinite  exam- 
s  to  prove  this:  I  will  name  but  one  ; 
:  the  like,  I  think,  hath  not  been  feen 
heard  of  in  many  ages* 


CHAP. 


n6    The  fifth  Confident  ion 

CHAP.    III. 

Bow  Ged  punijheth  here,  that  he  may  fp 
hereafter.  A  firange  example,  the  I 
bath  fcarce  at  any  time  been  heard  of 

IN  the  year  of  our  Lord,  one  thoufa 
one  hundred  eighty  five,  Andronit 
Emperour  of  the  Ea(t  being  overcomes 
taken  prifoner  by  Ifaac  Angelo,  had* 
heavy  iron  chains  put  about  his  neck,  * 
laden  with  fetters  and  (hackles,  and  « 
moft  barbaroufly  and  deipitefully  ufc 
and  at  length  in  this  manner  was  broue 
before  the  forenamed  Ifaac.  Before  wh< 
complaining  of  his  hard  ufage,  he  was  d 
liver'd  ovef  to  the  multitude  to  be  abd 
at  their  pleafure.  They  being  fet  on  fi 
with  anger,  thought  it  a  fine  thing  to 
revenged  of  their  enemy:  And  thus  tb 
ufed  him.  They  buffeted  him,  they  bad 
nadoed  him,  they  pulled  him  by  the  beai 
they  twicht  his  hair  from  his  head,  tb 
dafnt  out  his  teeth,  they  dragged  him 
publick,  they  made  him  a  laughing-doc 
they  fufferedwromen  to  beat  him  with  the 
fifts,  Then  they  cut  off  his  right  hand 
and  being  thus  maimed,  they  thruft  hi 
into  the  dungeon  of  thieves  and  robbe 
without  either  meat  or  drink  or  any  oth( 
thnig   that  was   neceflary,  or  any  one  I 

loo 


upon  Eternity-  ny 

:  after  him.  After  a  few  days  they  put 
one  of  his  eyes  and  being  thus  fhame- 
f  mangled,  having  one  eye  put  outg- 
one hand  cut  off,  they  put  upon  him 
ry  forry  (hort  coat,  fhaved  his  head, 
him  upon  a  fcabbed  Camel  with  his 
towards  the  tail,  put  upon  his  head  a 
«rn  of  Garlick,  made  him  hold  in  his 
1  the  Camels  tail  inftead  of  a  Scepter, 
fo  they  carried  him  through  the  mar- 
place  very  leifurely  with  great  pomp 
triumph.  And  here  the  moft  impudent, 
and  vile  amongft  the  people,  like  fa- 
;s,  after  an  inhumane  fort  fell  upon 
\  nothing  at  all  confidering  that  not 
three  days  before  he  was  no  lefs  than 
imperour,  Crowned  with  a  royal  Dia- 
,  commended,  worfhipped,  honoured, 
and  adored  of  all  men.  Nothing  at  all 
Hing  the  oath  of  Allegiance,  they 
:d  and  were  mad  upon  him,  and  their 
I  and  madnefs  fitted  every  man  with 
•uments  of  mifchief  againft  him.  Some 
:k  him  on  the  head  with  clubs,  others 
d  his  noftrils  with  dirt,  others  fqueexed 
iges  upon  his  face,  fir  ft  foaked  in  the 
•ements  of  man  and  beaft,  others  run 
into  the  (ides  with  fpits.  Some  threw 
1  (tones,  others  threw  dirt  at  him :  fome 
:d  him  mad  dog,  others  called  him 
and  blockhead.  An  impudent  woman 

running 


1 1 8    The  fifth  Consideration 

running  out  of  a  kitchin  with  a  kettle 
fcalding  water  in  her  hand,  poured  it  up 
his  head  as  he  pafled  by.  There  was  nc 
which  did  not  fome  mifchief  or  other 
him.  At  length  they  brought  him  to  t 
Theatre  to  make  him  a  laughing-fto< 
took  him  down  from  the  Camel,  and  hi 
ged  him  up  by  the  heels  between  two  p 
lars.  Thus  the  poor  Emperor  having  i 
fered  a  thoufand  indignities ;  yet  he  be 
them  patiently,  carrying  himfelf  like  a  m 
and  a  true  Chriftian  Champion.  He  * 
never  heard  all  the  while  to  lament, 
cry  out  of  his  hard  fortune  :  for  it  h 
been  to  no  purpofe.  He  was  all  the  wb 
cafting  up  his  account,  which  he  was 
make  unto  God,  and  begging  pardon  i 
his  fins.  He  was  heard  to  fay  nothing  t 
only  this,  and  this  he  faid  often,  Dorm 
mifererey  Domine  miferere,  Lord  have  m 
cy,  Lord  have  mercy. 

Unhappy  Andronhus,  which  waft  cot 
pelled  to  iuffer  fuch  things!  But  happy 
this,  that  thou  didft  fuffer  them  fo  pal 
ently,  as  being  the  juft  reward  of  fin. 

When  he  was  hanged  up,  one  won 
have  thought  their  malice  fhould  ha 
ceafed:  but  they  fpared  him  not  then, 
long  as  he  lived.  For  they  rent  his  ct 
from  his  bodv :  and  toffed  him  up  ai 
down  with  tneir   hand,  tearing    him 

piec 


upon  Eternity.  Jjp 

'.ces  with  their  nails.  One  more  cruel 
an  the  reft  run  his  fword  through  his 
^ly,  and  guts,  as  he  was  hanging.  Two 
icrs,  to  try  whofe  fword  was  fharpeft, 
•uft  him  through  the  back,  leaning  up_ 
their  fwords  with  both  their  hands, 
re  the  moft  miferable  unhappy  £mpe~ 
ir  with  much  ado  lifted  up  his  maimed 
id  to  his  mouth,  to  put  out  the  blood,  as 
^e  thought,  from  the  frefh  and  bleeding 
und,  and  fo  ended  his  life  miferably. 
ter  fome  few  days  he  was  taken  down 
m  the  gibbet,  and  thrown  under  one  of 
|  arches  of  the  Theatre  like  a  beafr,  till 
le  that  had  more  humanity  in  them 
U  the  reft,  removed  him;  but  yet  not- 
fhftanding  he  was  not  flittered  to  be  bu- 
ll. O  Andromcus !  O  thou  Emperor 
[he  Eaft !  How  much  waft  thou  bound 
|o  God,  whofe  will  it  was  that  for  a  few 
s  thoufhouldeft  fuflfer  fuch  things,  that 
u  mighteft  not  perifh  for  ever !  Thou 
\  miferable  for  a  fhort  time,  that  thou 
'hteft  not  be  miferable  for  all  Eternity.  I 
Ke  no  doubt  but  thou  hadft  the  years  of 
rnity  in  mind,feeing  that  thou  didii  fuf. 

^uch  things  foconftantly&couragioufly. 
iicetas  Chionates  is  mine  Author,  from 
om  I  borrowed  this  lamentable  hiftory  : 
he  lived  about  the  fame  time,  whea 
;  happened. 

Q  Let 


tfio     The  fifth  Confederation 

Let  us  Christians  keep  always  in  mind  tl 

years  of  Eternity,    So  whatsoever  adverfi 

ty  or  affli&ion  happeneth,  we  (hall  mo: 

eafily  bear   it.    Hvery  thing  is  fhort, 

we  compare  it  with  Eternity.     For  ourligi 

affliftion,  which  is  but  for  a  moment*  <wo 

keth  for  us  afar  more  exceeding,  and  £tt 

7*al  weight  of  glory,  2  Cor.  4.  1 7.    Hereuj 

on  St.  Augufiine  crieth  out,  and  prayeth 

earneftly,  I)ominey  hie  ure%  hie  feca,  mo 

in  tternum  parcas  :  Lord,  fear  me  here,  lar, 

me  here,  fo  thou  fparefi  me  hereafter.     Ai 

Fulgentius,  though  a  moft  holy  man,  dr*< 

ing  near  unto  his  death,  threefcore  andt 

days  before  he  died,  was  often  heard  to  c 

out,  "Domine,  da  mihi  medo  patientiam, 

poftea  indulgentiam  ;    Lord,  grant  me  ft 

ence  here,  and  eafe  hereafter.    Thefe   wi 

his  words  and  prayers  even  to  the  laft  ga 

Certain  it  is,  God   fpareth    them    Leaft 

all,  whom  he  determine th   to  take   ui 

himfelf  to  dwell  with  bim  throughout 

Eternity. 


,* 


* 


of  GoclaittoHife 


•ormSewth  hflj& .  eternal*- 
h  r:'ie  ii^s-vetis   2  Cor:  /»;< 


'here  a  mfi  tarn  pfoce'rfnhen^m 

L  »TERHALITW«SI0H5  efheam 


9 


upon  Eternity.  tz^ 

THE    SIXTH 

CONSIDERATION 

UPON 

E  T  E  R  N  ITT 


law  the  holy  Scripture  in  many  places  teach* 
eth  us  to  meditate  upon  Eternity, 

rH  E  Kingly  Prophet,  fpeaking  of 
the  Wicked,  faith,  That  they  walk 
in  every  fide,  or  in  a  circuit;  Pfal. 
j  8.  This  is  their  manner  of  life  :  they 
>  from  feaft  to  feaft,  from  delights  to  de- 
bits, from  wickednefs  to  wickednefs, 
his  is  their  Circuit.  And  when  they  think 
ey  have  almoft  finifhed  their  Circuit  of 
ickednefs,  and  gone  over  the  round  of 
eir  luft,  they  begin  again,  returning 
11  to  their  former  courfe,  till  death  ftea- 
th  upon  them  before  they  be  aware. 
The  Children  of  Job  made  this  law  a- 
ongft  themfelves,  to  feaft  one  another 
und,  every  one  in  his  courfe.  The  good 
an  their  Father  obferved  and  knew  very 
ul,  that  this  their  feafling  round,  could 
G  5  not 


H4    The  fixth  Consideration 

not  be  without  fin :  And  therefore  he  fen 
and  fan&tfied  themy  and  rcfe  up  early  In  tl 
rnorning,and  offered  burnt-offerings  accordin 
to  the  number  of  them  ally  Job  I.  5.  As  then 
fore  the  wicked  delight  and  rejoice  i 
going  the  circuit  of  their  pleafure  :  S 
God  fhall  appoint  them  a  circuit  to  g< 
but  it  fhall  be  a  circuit  of  torments,  an 
that  perpetual  and  Eternal.  BlefTed  Vavi 
forelaw  this  likewife:  For  faith  he,  'Thif. 
arrows  event  abroad:  'The  voice  of  thy  tku* 
dsr  iv as  heard  in  the  Heaven ,  or,  round  abou 
Pfil.  77.  17,  18.  Famine,  War,  Peftilefta 
Sorrows,  Difeafes,  Calamities,  Death  i 
felf,  and  all  adverfities  whatfoever  tlto 
happen  before  the  firit  death,  are  the  Ai 
vows  of  the  Lord ;  but  they  flie  over  ;  the 
have  wings,  and  they  quietly  flie  from  0* 
to  another.  But  the  voice  of  ^hrs  thunde. 
the  voice  of  his  anger  and  fury  fhall  cont 
nually  roar  in  the  prifon  of  Hell,  and  liti 
a  wheel  run  round  without  wearing,  fc 
all  Eternity.  This  wheel,  as  if  it  were  fii 
led  with  Gunpowder,  when  it  hath  one 
taken  fire,  fhall  burn  for  ever  and  ever, 
fire  is  kindled  in  mine  anger ,  and  fiall  but 
unto  the  loweft  Hell,  Deut.  32  22.  There 
3lfo  another  circuit,  and  that  likewife 
Sternal :  from  unutterable  cold  to  intol< 
rable  heat,  and  from  heat  back  again  t 
cold,  Job  24.  19.  Drought   and  heat   cor. 

[urn 


upon  Eternity.  1I5 

tmethe  [now  waters,  (fo  faith  Job)  and 
\  doth  the  grave  thofe  that  have  finned. 
t.  Matthew  (ignifieth  it  more  exprefly  by 
he  gnajhing  of  teeth,  and  weeping  of  eyes. 
Matth.  12.  15.  That  we  may  more  fully 
;t  out  this  horrible  and  incomprehenfible 
/heel,  order  requireth  that  we  {hew  how 
he  Church  agreeth  with  the  holy  Scrip- 
are  in  this,  as  the  holy  Fathers  agree  with 
he  Church.  We  have  here  divers  good 
dmonitions  from  all  thefe,  which  if  we 
ttend  unto,  we  cannot  eafily  let  Eternity 
lip  out  of  our  memory. 


C  H  A  P.    I. 

the   An/wers  of  the  holy  Fathers  and  the 
Church  about  this. 

OF  all  the  holy  Fathers  which?  have 
lived  in  'divers  ages,  we  fhouid  do 
,veli  to  hearken  unto  five  efpecially,  Au- 
rufl'tne,  Chryfcjfom,  Gregory ,  Bernard,  hau- 
*entius,  Jupiniamts, 

The  firft  queftion  here  (which  yet  may 
feem  a  vain  and  foolifh  one)  is,  Which  i& 
rafier,  and  more  tolerable,  to  fufFer  pain 
n  the  head,  eyes  or  teeth;  to  be  troubled 
with  the  {tone ;  to  be  pained  with  the 
Wind  Cholick,  or  Iliac  a  fajjio,  or  any  o~ 
ther  acute  difeafe;  neither  to  flecp  night 
G  4,  or 


fi6    The  Jixth  Confederation 

or    day,  but  to    be  tormented  continuall 
without   any  refpite  for  three  days   toge 
ther.     The  que  ft  ion  now  is,  I  fay,  Whic 
is  eafier,  whether  to  fuifer  the   pains  noi 
mentioned,  or  elfe   to  eat  a  piece  of  fif 
which   is  made  bitter  by    the  breaking  < 
the  Gall.     This  may  feem  a  very  ridicu 
lous  and    moft   idle    queflion.    For,    hoi 
much  better  is  it  to  pat  fuch  a  whole  fill 
rather    than  fuffer   thofe  fo  grievous  tor 
ments   though  but  one  day  !  The   bitter 
nefs  of  the  nfh  will  not  endanger  a  Max 
life,  nor  make  him  nek,  but  leave  only 
bitter  tafte  in  the  mouth,  which  is  unplea 
fingto  it.     It  is  truly  anfwered.     And  ye 
how  many  thoufands  of  men  make  choic 
rather  of  the  former  !  For,  how  often  dotj 
the  Preacher   teach    and   exhort,  cry  on 
and   fpeak    plainly !    Chriftian    brethren 
confider   well  with  your  felves,  and  lool 
about  you?  the  Eternal  falvation   of  youi 
fouls  is  in  queftion:  If  you  walk  this  way 
you    muft  affuredly  look  for  Eternal  tor- 
ments: Chrift  hath  (hewed    you    anothc; 
way  both  by  his  life  and  do&rine.  Retun 
therefore  and  repent,  you  have  gone  lon| 
enough  aftray.  You  may  if   you  will  have 
entrance  into  heaven;  if  you  be  fhut  oni 
it  is  your  own  fault:  God  is  not  wanting  to 
thofe  that  are  willing.     It  is  true  indeed 
There   is  fame  bitternefs  in  ufing  abfti- 

nence 


nfon  Eternity.  is;* 

we  and  farting,  in  confeffing  of  fins,  in. 
ping  the  body  under,  in  fetting  a  ftri& 
:qh  over  thy  lenfes,  in  conquering  ones 
/in  living  chaftly  and  continently: 
is  is  no  eaue  task  :  But,  let  it  be  what, 
vill,  we  mutt  fufFer  it.  Luke  24.  20V 
rbt  not  Cbrift  to  have  fuffered  thofe 
tgiy  andfo  to  enter  into  bis  glory7.  Let  not 
ttle  and  ihort  labour  terrifie  us.  It  is 
for  a  few  years,  or  it  may  be  but  a 
■  days,  that  we  are  to  do  and  fufFer  va- 
itly  ;  but  our  joy  and  reft  fhall  be  Eter- 
,.  He  overcometh  all,  whofoever  oyer- 
teth  and  conquereth  himfelf^'  contain 
i  himfelf,  and  refifteth  his  evil  and 
«nt  paffions,  and  all  this  for  Chrift, 
Heaven,  for  blefTed  Eternity.  Chrift 
r  his  R.efurre&ion  found  his  Difciples 
ng  fifli  broiled  upon  the  coals:  To 
;h  them  how  great  things  they  fhould; 
rwards  fufFer :  and  that  they  were  not 
:hink  of  a*foft  and  eafie  life,  but  thatr 
y  were  to  be  ftoned,  whipped,  cruci- 
,  have  their  skin  pulled  over  their  ears;, 
t  this,  was  the  way  to  a  joyful  Refurre- 
n,  and  to  the  participation  and  fellow- 
>of  Eternity  with,  the  blefled .;  that  all 
ex. things  were  fmall  and  of  no  worth  in 
iparifon  of  immortality,  and  that  blef- 
aefs,  which  yet  eye  hath  never  feen. 
sfe  things  are  often  fooken  of,  but  they 
C  5.  src: 


i<*8    The  frith  C^nji deration 

are  little  regarded.    This  fifh  bitter  wit 

the  over  flowing  of  the  gall,  thatis,worU 

iy  crofles  and  the  furferings  of  this  life, 

often  fet  before  us:  but  it  gocth  again 

our  ftomach,  we  cannot  endure  to  taft*  i 

it     Eternity  is  a  thing  we  often  hear  a 

we  often  read  of,  it  is  continually  preach 

unto  us,  and  ottea  repeated:  fcut  we  etab 

hear  not,  or  believe  not,  or    regard   fie 

or  if  we  do  for  a  time,  the  cares  of  I 

world  foon  put  it  out  of  our  minds,  a 

we  bury  it  in  oblivion.     But   again,  t 

Confcience  often  plays  the  Preaches,  a 

recais  to  our  mind  thefe  wfeolfom  lefibi 

is  intrant,  dehorts,  reproves ;  but  prev* 

nothing.  All  is  in  vain.  For  many  are 

obfiinate  and  perverfe,    that  neither   I 

Freacher   nor   their  own  Confcience   c 

work  upon  them.     But  fbme  are  fo  im| 

dent,  that  they  will  fet  themfclves  in  c 

petition,  and  reply  thus,  Let   it  go   v 

with  ns  hare  ana  we  care   not ;  we   nek 

knew  nor  xave  what  JbaU  come  her&afi 

we  are  all  for  prefent  profits  and  phafm 

no  man  returneth  again  from  the  dead;  I 

ther  was  H  ever  known  that  any  one  to 

hack  again  out  of  Hell.    Come  therefore^ 

us  eatydrink^  and  be  merry ,  let  us  enjof 

goods  and  take  our  pleafure.     Thefe  arc 

worldlings  Ditties  :  but   let  S.  Attgnf 

determine  this  quefticn,  Melius  efty  mot 

anu 


upon  Ettrntip.         1x9 

maritudo  infaucibus,  quam  jEternum  tor- 
tetrtum  in  vifceribus.  Better  it  is,  faith  he, 
>fujp?r  a  little  bitternefs  in  the  mouth,  than 
'ternal  torments  in  the  inward  parts.  It  is 
ir  better  to  fuffcr  for  our  offences  here 
t  this  World,  than  the  World  to  come. 
ar  better  it  is  for  threefcore  years  and 
n,  continually  together  here  on  earth,  to 
:puni{hed  with  moft  grievous  punifli- 
lents,  than  to  fuffer  the  torments  of  Hell 
n  one  day,  yea  for  one  hour  hereafter. 
at  let  us  hear  what  another  of  the  Fa- 
lers  faith. 

Saint  Chryfofiome  propounds 
£  fecond  queflrion  after  this    Horn*  20. 
inner  ;  Suppofe  one  night  in     ad  Pop. 
i  hundred  years  a  man  ftould     Antioc. 
tvc   a    fweet     and    pleafant 
cam,  and  be  after  punifhed  an  hundred 
Jars  for  it,  would  he  think  fuch  a  dream 
ere  to  be  defired?  And  yet,  faith  the  Fa- 
*r,  as  a  dream  isto  an  hundred  years,  fo 
this  prefent  life  to  the  life  to  come,  yea 
thcr  it  is  much  lefs  :  And  as  a  drop'is  to 
t  rftain  Ocean,fo  are  a  thoufand  years  unto 
lernity.  And  in  another  place. 
rhat  is  there,  faith  he,  to  be     Horn.  2$. 
mpared  nnto  Eternity!  What    in  Epifi. 
5  athonfmd  years  in  compa-    ad  Heb. 
on  of  infinite  ages  which  are 
*  for  to  come  ?  Are  they  not  like  unto 


i  fo    the  fixth  Confider Alton 

the  leaft  drop  oi  a  bucket  compared   to  a 
bottomlcfs  Well?  Look  for  no  end  of  tor- 
ments after  this  life,  unlefs  thou  repent- 
eft  before  thou  departeft  out  of  this  lite  : 
for  after  death  there  is  no  place  of  repen- 
tance, no   fhedding   of  tears  will    profit 
thee,  or   Jo  thee   any  good.    Though  a 
Man  In  Hell  ftiould  gnalh  his   teeth,  and 
blate  out  his  fcorched  tongue,  he  lhall  not 
obtain  fo  much  as  a  drop  of  cold  water. 
Grant  then  that  a  Man  fhould  enjoy  olea- 
fures  all  his  life  long,  what  is  that  to  infi- 
nite apes  which  aTe  yet  for  to  come  ?  Here 
in  this  life   aLl  things  good  and  bad  have 
at  length  an  end  ;  but  the  punifhmentstbn 
{hall  be  fuffered  hereafter  {hall   have   n< 
end.     Set  fire  on  the  body   here,  and  th< 
foul  will  foon  depart:  but  after  the  refuP 
reaion,  when   the    body   fhali    be    fron 
henceforth  immortal    and    incorruptible 
the  Souls  of  the  damned  (hall  always  burr 
and  not  confume  in  Hell-fire.  Thev  (ha! 
yife   ao-ain,      incorruptible     indeed  :    bu 
h3W?°Not  to  receive  a  Crown  of  mcoi 
ruptible  glory,  but  to  fufier  Eternal  tor 
merits.    But   let  us  hear  what  another* 
the  Fathers  faith,  . 

Saint  Gregory  maketh  anfwer  to  tn 
common  oneftion;  Will  not  druakenne 
foonet  fteal  upon  a  Man  in  the  Wme-ce 
lar,  (landing  by  the  hogfliead,  than  m  tt 


upon  Eternity.         13  S 

irlour  fitting  at  the  table  ?  The  fpoufe 
rChrift  triumpheth  in  the  words  of  5b- 
mon,  he  brought  me  to  the  Banquetting- 
wfe  (or,  as  fome  read  it,  He  brought  me 
to  bis  Wine-cellar)  and   his    banner  over 
e  was  love,  or,  He  hath  fet  his  banner  of 
ve  over  me.  Upon  which  words  St  Gre- 
try  difcourfing  faith  thus,  By  the  Wine- 
Mar  what   can   we  better   or  more  fitly 
jnceive,    than  the  fecret  contemplation 
i  Eternity  ?  For  truly  whofoever  doth  fe- 
ioufly  confider  with  himfelf  upon  Eternity  , 
nd  let  this  confideration   fink    deep  into 
lis  mind,  he  may  truly  rejoyce,  and  tril 
mph  with  the  Spoufe,  faying,  He  hath  fet 
is  banners  of  love  over  me  :  For   he   will 
:eep  better  order  in  his  love,  loving  him- 
elf  lefs,  God  more,  and  even  his  enemies 
Ifo  for  Gods  fake.  But  fuch  is  the  nature 
>f  this  profound  confideration,  that  it  wilL 
nefently  make  a  Man  drunk.     Make  him 
Irunk?  How  ?  With  the  drunkennefs  of  the 
!>eft  defires,  fuch   as  will  lead  him  to  a- 
tnendmentof  life,  carry  himtohis  heavenly 
Country,  and  bring  him  at  length  to  joys 
Eternal.    It  was  caft.in  the  Apoftles  teeth, 
that  they  were  drunk  with  wine  :  and  fo 
they  were  indeed ;  but  it  was  with  wine 
out  of  this  Cellar.    St.  Gregory  hath  ma- 
ny excellent    considerations    and    fayings 
wpon  Eternity  ,•  amongft   others   he   hath 

this, 


f  3  x    The  fixth  Confident  ion 

this,  which  is  a  very  (hort  one  and  a  trv 
one,  Momentum  quod  dele  Hat,  JEternu. 
quod  cruciat,  'That  which  delighteth  is  m\ 
mentary,  but  that  which  tormenteth  is  Ete 
nal.  Here  I  could  wifh  with  jFobf  Job  I 
25, 24.  0  that  thefe  words  were  written  I 
that  they  were  printed  in  a  Book  I  float  th 
were  graven  with  a  -pen  of  Iron  !  The! 
words,  I  fay,  that  which  delighteth  is  mi 
mentaryy  but  that  which  tormenteth  is  Ete. 
nal.  The  Booh,  in  which  this  fhould  fc 
written,  is  the  heart  of  man  ;  the  pen  . 
iron  with  which  it  fhould  he  written,  isf< 
xious  meditation  ;  the  Ink  with  which 
fliould  be  written,  is  the  Blood  of  ChriJ 
And  thefe  words  fo  imprinted  and  ingra 
ven  in  the  bread,  are  then  efpecially  to  b 
called  to  mind,  and  to  be  often  repeatec 
when  pleafure  fawneth,  when  luft  pro 
voketh,  when  luxury  inviteth,  when  th 
fiefh  rebelleth,  and  thefpirit  faileth,  whe 
there  is  occafion  of  fin  offered,  and  dan 
ger  of  falling  into  fin.  But  let  us  hca 
what  another  of  the  Fathers  faith; 

In  the  fourth  place  comes  St.  Bernard 
He  fhall  anfwer  to  the  queftion  here  to  b 
propounded  In  the  lives  of  men  there  i 
fucn  difference,  that  almoir  now  fo  mam 
men  fo  many  judgments  concerning  affli- 
ctions. There  are  found  Come  fo  grievouflj 
and  •continually  aiHi&ed,  that   they    ar< 

tCid) 


upM  Eternity.  i$£ 

eady  to  fall  down  under  the  cr  ofc,  as  be- 
ng  too  heavy  for  them  to  bear.  One  is 
ppreiTed  with  poverty,  another  is  afflicted 
yith  ficknefs,  another  is  overcharged  with 
ecret  debts,  anothe*  is  tormented  with 
**es,  another  is  grieved  and  vexed  with 
njurie*  and  flanders  ;  every  man.  thinketh 
hat  moft  grievous  which  in  prefent  hi 
uffereth.  And  many  times  it  cometh  to 
>afs  that  fueh  as  arc  faint-hearted  and  im-« 
patient,  wifh  for  death,  run  into  the  wa- 
»r,  and  make  haft  to  the  halter,  thinking 
thereby  to  find  an  end  of  all  their  griefs 
Hid  forrovvs ;  whereas  indeed  that  fuppofed 
sad  becomes  to  them, but  the  beginning  of 
their  forrows,  and  fuch  for  rows  as  never 
[hall  have  end.  But  with  the  good  and 
godly  it  is  not  fo:  They  patiently  endure 
ill,  Submitting  themfelves  in  all  things  to 
Gad's  good  will  and  pleafure.  They  nei- 
ther defire  to  die  quickly,  nor  yet  to  live 
long.  Is  it  God's  will  they  fhall  die  ?  They 
alfo  are  willing.  Will  he  have  them  die 
quickly?  They  are  willing  to  that  alfo. 
Will  he  have  them  live  yet  longer?  They 
are  not  againft  that.  What  God  willcth, 
that  they  wilL:  what  he  willeth  not,  nei- 
ther will  they.  Betide  tbefe  two  kinds  of 
Men,  there  is  a  third,  and  that  is  the 
greater!  part  of  men,  that  defire  to  live 
Jong:  And  .there  is  alnaoft  no  Man io  old, 

but 


i  £<4    The  fixth  Confi deration 

but  he  hopes  and  defires  to  live  yetanothei 
year.  Thefe  Men  are  never  heard  to  fay, 
they  have  lived  here  enough.  Death 
maketh  too  much  haft  with  them,  he  co- 
meth  to  them  too  foon,  yea  and  before 
his  time.  Here  now  the  queftaon  may  be 
moved  ;  Who  live?  or  who  (hall  live  lon- 
ger J  St.  Bernard  in  his  feventeerith  Ser- 
mon upon  the  91  Pfalm,  upon  thefe  word' 
With  long  life  will  I  fatisfe  himy  breaketh 
forth  into  this  admiration,  What  it 
fo  long  as  that  which  is  Eternal }  What  it 
fo  long  as  that  which  fhall  have  00  end  '". 
Life  Sternal  is  the  good  end  which  we  arc 
all  to  aim  at,  and  this  end  is  without  end, 
And  further  he  adds,  That  is  the  true  day 
indeed  after  which  there  follows  no  night, 
where  there  is  Eternal  verity,  and  true  £- 
terrify,  and  therefore  true  and  Eternal  fo- 
ciety.  So  then  the  queftion  may  be  de- 
termined thus,  That  thofe  only  (hall  live 
a  long  life  truly  fo  called,  whofoever  {hall 
never  die,  but  always  live  in  heaven  ;  And 
-again,  That  thofe  {nail  die  in  a  lingring 
death  (alas!  too  lingring  a  death)  wnofo- 
.ever  fhall  always  die,  but  ever  live  in 
Hell :  for  they  fhall  live  only  there  to  be 
tormented  always.  Let  us  heasr  but  one 
more,  and  fo  conclude. 

Lat&entiuj  jFuftinianus  (hall  refolve  the 
iaft  queitiaa  ior  us.    There  arc,  faith  he, 

many 


upon  Eternity.  15^ 

wny  things  in  this  World  which  nature 
ath  fo  appropriated  and  afligncd  to  fome 
ne  certain  place,  that  they  are  not  to  be 
>und  in  another  place,  unlefs  it  be  in  part, 
if  fome  flowers  which  grow  in  the  new- 
Hind  world   we  have  only  the  feed  :  Of 
me   living  Creatures  there  are    brought 
rer  unto  us  only  the  Skins.  Now  Eternity 
a  thing  Co  proper  to  another  World,  that 
is  not  to  be  found  in  this  ;  only  the  feed 
jereof  we  may  have  even  in  this  World. 
nd  what  are  the  feeds  of  Eternity  ?  They 
e,  faith  Laurentius,  Contempt  of  a  mans 
fc  the  gift    of  Charity ,  and  the    tajle   of 
brijl's   works.    To   contemn   ethers,    is    a 
ree  that  overfpreadeth  the  whole  World, 
hofe  Wood  is  Fewel  lor  the  Fire  of  Hell. 
9  contemn  himfelf  is  a  very  finall  feed, 
tree  known  in  the  world  :  Chrift  brought 
down  from  Heaven  with  him  who  made 
nfelf  of  no  reputation,  and  took  upon  him 
I  form  of  a  Servant ,  and  became  obedient, 
t  to  the  Stable  only, or  the  Manger,  but 
:n   to  mount  Calvary,   unto  death,  even 
t  death  of  the  Crofs,  unto  the  grave,  vea 
?n  unto  Hell,  ver.  9.  Wherefore  God  alfo 
tb  highly  exalted  him.  Behold,  this  little 
d  is  grown  up  and  fpread  in   breadth, 
I  is  become  the  higheft  of  all  trees.  The 
ie   Author,  fpeaking  of   Charity,  faith 
»,  The  meafure  of  our  glory  and  Eter- 
nal 


S  3  6    The  fixth  Confidtrathn 

rial  reward  fhall  be  according  to  the  nw 
fure  of  our  Charity  For,  To  whom  I  it  tit 
forgiven,  the  fame  loveth  little,  Luk.  7. 
He  obtaineth  lefs  grace,  whofoever  h; 
lefs  Charity  :  And  where  there  is  lefs  gru 
there  alfo  fhall  be  lefs  glory.  So  then  it 
moft  true,  The  more  thou  loveft  God,  I 
more  thou  heapeft  up  unto  thy  felf  Et 
nal  rewards.  The  wliole  Law  is  lovey  \ 
it  muft  be  pure,  chafte,  and  holy.  I  hi 
done  with  the  fecond,  which  is  Chan 
I  come  to  the  third,  which  is  The  U 
of  Chrifis  words.  It  is  a  common  and  w 
ty  faying  in  the  Rhetorick  Schools,  Hi 
to  he  thought  a  good  prof  dent  who  can 
lift  Tully's  works  :  We  may  fay  as  muck 
the  School  of  Chriftianity,  He  hath  ih< 
a  good  progrefs  in  Religion  and  Virtue,  * 
can  relijb  Chrifis  works \  who  likes  the  U 
of  Chrifis  doHrine  and  example.  But  wl 
foever  findeth  no  tafte  almoft  at  all, 
relifh  in  the  words  and  works  of  Chri 
whofoever  is  not  moved,  affe&ed,  and 
lighted  with  thofe  things  which  belong 
to  the  mind,  and  Chrifti2n  piety,  to  H 
ven,  and  Eternal  felicity  ;  but  on  the  c 
trary  findeth  much  fweetnefs  in  eati 
drinking,  walking,  laughing,  jeftinig  a 
playing:  the  fame  Man  may  faty  with  f< 
row  enough,  too  truly,  How  little  Jeec 
MternHy  have  I  within  me,  0  my  God  ! 

tat 


upon  Eternity.  13^ 

thet,  I  have  none  at  all.  For  when  I 
:fcend  into  my  felf,  I  fee  manifeftly  what 
•irit  is  within  me,  and  whither  my  aife- 
ion  carrieth  me.  To  fpend  whole  nights 
i  dancing,  feafting,  revelling,  quaffing* 
icing  and  carding,  hearing  foolifh  and 
He  tales,  reading  impure  Books,  calling 
>r,  and  laughing  at  amorous  Songs,  play- 
igthe  good  fellow, and  doing  as  the  com- 
my  doth;  Oh!  this  never  ofFendeth  roe, 
lis  is  pleafing  and  delightful  to  me:  But 
>  hear  of  Chrift  and  his  life,  to  hear  of 
[oly  Men  that  lived  formerly,  who  were 
men  giving  to  watching,  falling,  and 
rayer,  or  to  read  of  their  lives,  that  makes 
0  mufick  in  my  ears,  and  this  is  an  eye- 
>re  unto  me:  I  can  neither  hear  nor  fee  : 
flop  mine  ears,  and  clofe  mine  eyes  for 
rar  left  they  fliould  be  offended.  To  hear 
Sermon  of  an  hour  long,  it  is  death  un- 
)  me,  and  therefore  I  feldom  come  to 
Ihurch:  or  if  I  do  fometimes,  I  drive  a- 
ray  the  time,  either  fleeping  or  prating, 
'here  are  too  many  fuch  men  in  the 
rorld:  but  of  fuch  it  may  be  truly  faid, 
ut  they  have  no  tafte  01  relifli  at  all  of 
le  works  of  Chrift.  But  now  let  us  hear 
le  judgment  of  the  Church  concerning 
ternity. 

The  memory  of  Eternity  is  fo  precious 
i  the  efteem  of  the  Church  that  there  is 

no 


^38     The  ftxth  Confi deration 

noPfalm,  or  Prayer,  no  Hvmn  but  clofe 
with,  Glory  be  to  the  Father,  and  to  t 
Son,  and  to  the  Holy  Gfoft  ;  As  it  was 
the  beginning,  is  now,  and  ever  (hall  i 
world  without  end.  Amen.  As  it  was  in  t 
beginning,  that  is,  before  all  beginnin 
trom  all  Eternity,  without  any  beginnin 
ts  now  and  ever  Jhall  be,  world  with 
end,  that  is,  throughout  all  ages  ;  infinil 
innumerable,  incomprehen{i£le  ages  • 
all  Eternity.  But  let  us  leave  the  lirt 
rivers,  and  make  haft  to  the  fountain. 


CHAP.     H. 

Clear  Tefiimonies   of  Divine  Scripture  cot 
cerning  Eternity, 

I  Will  produce    only  three  witneflTes, 
Prophet,  an  Apoftle,    and   an  €vang< 

How  many  and  how  great  are  the  figl 
and  groans  of  poor  abjeft  and  defpife 
Men  !  we  may  hear  them  every  day.  On 
or  other  every  where  is  complaining,  W 
is  me  poor  man,  I  have  few  or  no  Frieac 
at  all;  I  am  difrefpeaed :  I  am  fcorne 
and  trampled  under  foot  almoft  by  al 
Have  patience  a  little,  O  man,  fuffer  for 
while;  the  day  of  comfort  will  rife  a 
length,  though  it  feem  long  firft.  Remcm 

hi 


upon  Eternity.  13^ 

r  God's  promife  in  the  Prophe-    Barucb 

of  Baruch,  Cafi  about  thee  a     2.  2. 
tble  garment  of   the  righteouf- 
s,  which  cometh  from  God,  andfet  a  D/Vr- 
n  on  thy  head  of  the  glory  of  the  Everlafi- 

Dthers    there    are  that    accufe  Nature, 
nplaining  ftffl  that  fhe  hath  given  too 

fa  life  to  ravens  and  too  fhort  a  great 
unto  Man.  Hear  thus  much,  you 
it  are  frill  complaining  of  the  fhortnefs 
mans  life,  This  life  is  fhort  indeed :  but 
icn  this  fhort  and  vain  life  {hall  end, 
:re  remains  another  life  which  never 
11  have  an  end:  If  ye  will  not  believe 
,  yet  believe  St.  Paul,  2  Cor.  5.  2.  For 
know,  faith  St.  Paul,  that  if  our  earthly 
ffi  of  this  tabernacle  were  dijfolved,  we 
I  *  building  of  God,  an  houfe  not  made 
th  hands.  Eternal  in  the  heavens.  What 
?at  lofs  is  it  then,  if  this  earthly  taber- 
:le  of  our  body  be  diflblved,  when  as  we 
re  a  Royal  Palace  prepared  for  us,  which 
lot  fubjeft  to  diflblution?  To  the  tefti- 
>ny  ofthe  Prophet  and  the  Afofile,  let 
add  the  teftimony  of  the  Svangelifi 
Matthew,  in  whofe  Gofpel  we  may 
d  thefe  words  of  our  Saviour,  Matth. 
8.  If  thy  hand  or  thy  foot  offend  thee,  cut 
w  off,  and  cafi  them  from  thee ;  It  is  bet- 
for  thee  to  enter  into  life  halt  or  maimed, 

rather 


%40    Thefixth  C&nfi deration 

rather  than  having  two  hands  or  two  feet 
be  caft  into  everlafting  fire.  And  if  th 
eye  offend  thee,  pluck  it  out,  and  caft  it  fn 
thee:  It  is  better  for  thee  to  enter  into  I 
without  eye j  rather  than  having  two  eyes 
be  caft  into  hell  fire.  O  fire  /  O  Hell,/; 
Eternity  !  ^Time  is  nothing,  if  it  be  an 
pared  with  Eternity ;  fhortnefs  of  life,  a 
fo  lofs  of  time  is  no  lofs  at  all,  but  gf» 

fain,  if  thereby  we  gain  Eternity,  Chi 
ath  promifed  it,  and  St.  Matthew  hi 
recorded  it,  and  fealed  it  in  thefe  wol 
of  our  Saviour,  Matth.  19.  29.  Every  i 
that  hath  forfaken  houfes,  or  brethren, 
ftfters,  or  father ,  or  mother,  or  wife, 
children,  or  lands  for  my  names  fake,  A 
receive  an  hundred-fold,  apd  Jball  inbt 
tverlafting  life.  Is  it  not  clear  enough  tl 
this  promife  is  of  bleffed  Eternity,  wfc 
we  have  fecurity  given  us  of  receiving 
hundred-fold  reward ?  Again,  Chrifts 
cording  to  the  fame  Evangelift  forewi 
ning  of  the  latter  judgement,  three  tin 
makes  mention  of  Eternity  exprefly 
thefe  words,  Matth.  25.  4.1.  45.  everlafti 
fire,  or  eternal  fire,  everlafting  ox  eteri 
punijhment,  and  life  eternal. 

Seeing  therefore  the   holy  Fathers,  t 
Church,  and  the  facred  Scripture   do 
many  ways  propound  unto  us  the  feric 
confederation  01  Esermty ;  it  is  our  p 


upon  Eternity.  14? 

d  duty,  as  many  of  us  as  look  for  Eternal 
c  in  Heaven,  it  is  our  part  and  duty  fe- 
>ufly  to  meditate  this   with  our  felvcs 
ery  one  :  O  my  God  !  How  feldom  have 
teretofbre  thought  upon  Eternity  !  or  if 
bave  thought  upon   it,  in  what  a  cold, 
d  negligent  manner  have  I  done  it,  not- 
ithftanding  every  day,  yea   every  hour 
d  minute  I  draw  nearer  and  nearer  unto 
etnity  \  But  for  the  time  to  come  by  the 
iftance  of  thy  grace  I  will  mind  it  more 
refully  than  heretofore  I  have  done ;  and 
at.  any  time  through  thy  bounty,  riches 
all  increafe,  I  will  not  fet  my  heart  upon 
iem :  though  the  world  fhould  fmile  up- 
1  me,  though  I  fhbuld  want  no  tempo- 
1  thing  that  my  heart  can  deiire,  though 
(bould  feem  to  flow  in  never   fo  much 
mndance,  yet  will  I  ftill  remember  Eter- 
Ify.    In  the  mid  ft  of  my  profperity  thefe 
lajlbe  my  thoughts.  But  now  long  fhall 
lis  laft  ?   Will    this   fair  weather    never 
unge?  Will  this  comfortable  Sun  always 
line  upon  me?  Or  if  I  fhould  live  in  pro- 
>erity  all  the  days  of  my  liife,what  fhall  it 
rofit  me  after  death  ?  After  this  fweet  but 
lort,  pleafing  but  Perilous,  unhappy  hap- 
inefs,  there  {hall  Inortly  follow  Eternity^ 
>*r77ity.Butif  the  world  goes  ill  with  me, 
r. it  frown  upon  me,  if  I  meet  with  many 
rofles,  troubles  and  afflictions,  if  misfor- 
1  tunes 


i^i    Thefixth  Confideration 

tunes  befal  me,  if  they  rufh  upon  me  IB 
waves,  one  on  the  neck  of  another,  if 
be  turmoiled  and  toffed  up  and  down,  the 
thefe  {hall  be  my  daily  thoughts*  Wei 
let  the  World  have  its  courfe,I  am  contei 
to  bear  it,  Gods  will  be  done.  Let  tl 
fea  be  troubled,  let  the  waves  thereof  roa; 
let  the  Winds  of  afflictions  blow,  let  tfc 
waters  of  forrows  rufh  upon  me,  let  tr 
clouds  of  temptations  threaten  rain  an 
thunder,  let  the  darknefs  of  grief  and  he, 
vinefs  compafs  me  about,  yea,  though  th 
foundations  of  the  World  fhould  feem  t 
(hake,  yet  will  I  not  be  afraid.  Thei 
ftormswill  blow  over,  thefe4Vindswillh 
laid,  thefe  Waves  will  fall,  this  tern  pel 
cannot  laft  long,  and  thefe  clouds  fhall  b 
difpelled.  Whatfoever  I  fuffer  here  fhal 
fhortly  have  an  end,  I  fhall  not  fuffer  E 
temallyy  Come  the  worft  that  can  com* 
death  will  jput  an  end  to  all  my  forrows  an 
miferies.  But  no  ftorm  to  that  ftorm  o 
Fire  and  Brimftone  which  the  damned  fhal 
fuffer  in  Hell  Eternally  and  without  end 
All  things  here  fhall  have  an  end,  but  th 
torments  there  fhall  have  no  end.  Whatfo 
ever  is  not  within  the  circle  of  Eternity,  i 
fhort,  fwift,  and  momentary,  it  is  but  i 
fhadow,  but  a  dream,  fo  faith  St.  Chry- 
fofiome,  It  is  but  a  Modicum  or  a  thing  of  no 
thing y  a  little ,  a  very  little ',  for  a  little  ivhiU 

ye; 


upon  Eternity.  r^j 

ea,  a  very  little  while.  Often  doth  our 
aviour  beat  upon  this,  fpeaking  to  his 
>ifciples.  All  his  own  fufferings,  yea  his 
loft  bitter  death  upon the  crofs,  he  calleth 
«ut  a  little.  All  the  fufferings,  punifliments, 
nd  violent  deaths  of  the  Apoftles,  all  but 
little:  And  why  fhould  not  I  alfo  think 
:  but  a  little,  whatfoever  here  I  fuffer 
hough  I  fhould  fuffer  it  an  hundred  years 
sgether;  Heb.  7.  27.  For  yet  a  little  while 9 
nd  he  that  fiould  come,  will  come,  and  will 
01 i  tarry.  I  will  therefore  fuffer  patiently 
/hatfoever  can  happen,  and  account  one 
ning  only  neceffary,  and  that  is,  To  do 
othing  agamft  my  Conscience,  and  dif- 
ieafmg  unto  God.  For  all  is  fafe  and  fure 
nth  him  who  is  certain  and  fure  of  bleffed 
-ternity. 


CHAP.    Ill, 

%is  life  in  refpecl  of  that  which  is  to  come,  is 
but  as  a  Drop  to  the  Ocean,  a  little  Stone 
to  the  Sand  upon  the  Sea  fhore,  a  Center 
to  the  Circle,  a  Modicum,  a  little,  a 
very  little  time,  a  Minute  to  Eternity.  And 
fuch  are  the  fufferings  of 'this ;  life  in  ref. 
$e&  of  the  joys  that  Jhall  be  hereafter. 

Oft  true  it  is,  whatfoever  Iabdur  or 

forrow  we  fuffer  in  this  life,  it  is 

H  but 


M 


144     The  fixth  Confederation 

but  a  Modicum,  or  for  a  little  while.    It  I 

the  faying  of  St.  Augufiine,  'this  Modicun 

or  little  while  feems  long  unto  us,  becaufei 

is  not  yet  all  pajl  and  gone  :  But  when  itjhal 

come  to  an  end,  then  pall  we  perceive  am 

underjland  what  a  little  while  this  Modicun 

was.      The  wifeft   of  Men  being  to  fhev 

the   vanity    and  fhortnefs  of  this  prefen 

life,  though  it  fhould  he  lengthned  to  ai 

hundred  years,  which  few  men  can  read 

unto;  makes  choice   of  the   inoft  minut 

things  in  the  World^  whereby  to  expre( 

it,  and  fet  it  forth  by  way  of  refemblanc^ 

For  thus  we  read  exprefly  in  Ecclefiajlicu; 

'The  number  of  a  man\s  days  at  the  raoft  a^ 

an  hundred  years.     As  a  drop  of  water  un 

to  the  fea,  and  a  gravel  Jl one  in  lomparifr 

of  the  fand  ;  fo  are  a  thou/and  years  to  t^ 

days  of  Eternity ,    Ecclef.    18.    o,  10.     Aul 

why  then  do  ye  rejoyce    in  this,  ye  Ion 

lived  Men,  that  ye  have  lived  an  hundrq 

years?  All  our  years  are,  Whit  are  thejj 

They  are  as  a  drop  of  water  unto  the  fe\ 

and  a  gravel  Jlone,   in   comparifon   cf  tt 

fand.    And  what  is  a  little  Stone  to  th*^ 

exceeding  high   Mountains  of  Sand?  Ail 

what  is  a  fmall  drop  of  Water  to  the  dee 

and  fathomlefs  Sea?  Such    are  fifty,  fixt] 

yea,  an  hundred  years.    (Hear  this,  ye  o, 

Men.)  They   are  but  a  Modicum,  a    vei 

little  while,  but  a  MmuU  of  time,  indc< 

nothil 


upon  Eternity.  145- 

jthing  at  all  to  the  days  of  Eternity.  And 
ct  fooiifh  and  miferable  Men,  we  are 
irerjoyedwith  this  little  Stone,  this  fmall 
cop.  Our  life  is  indeed  a  little  ftone,  but 
I  Jewel,  no  precious  Stone  ;  it  is  made 
'no  better  matter  than  Sand.     Cur  life 

a  drop,  but  not  of  fweet  and  frefb  Wa- 
ff-; it  is  fait  and  brackifh  as  the  Sea  wa- 
r  is.  For  all  his  days  are  forroivs,  and  his 
avel  grief;  yea,  his  heart  taketh   no  reft 

the  night:  So  faith  the  Treacher,  Eccluf. 

23.  It  is  the  counfei  of  St.  Auguftine, 
ecal  to  mind,  faith  he,  the  years  that 
e  paft,  from  Adam  to  this  prefentday: 
Un  over  all  the  Scripture ;  it  is  but  al- 
bft  yefterday  fince  he  fell,  and  was 
ffufi:  out  of  Paradife  For  where  are 
ofe  times  that  are  paft  ?  Certainly,  if 
ou  hadfr  lived  all  the  time  fince  Adam 
is  thruft  out  of  Paradife,  even  unto  this 
efent,  thou  wouldft  perceive  and  con- 
fs,  That  thy  life  was  not  long,  which  is 

foon  fled  away.  For  what  is  any  Man's 
te  ?  Add  as  many  years  as  thou  wilt, 
lagine  the  longeft  old  age.     What  is  it  ? 

it  not  as  a  Morning  blaft?  All  this  is 
oft  true.  I  pray  you  tell  me,  where  is 
iam  now?  Where  isCainl  Where  is  long 
red  Methufelahl  Where  is  Noah  ?  Where 
Sem  ?  Where  is  Eber  ?  Where  is  moft 
•edieat  Abraham  ?  Where  is  Jacob  ? 
H  -  Where 


1 46    The  fixth  Confederation 

^rhere  is  Jofeph!  They  are  dead  and  gone 

their  time  is  pad:  We  may   fay  of  them 

Vixerunt,  fuerunt   Trees ;    Once  they  were 

now  they  are  not.    Thus  our  life  paffcth  a- 

way  ;  thus  the  glory  of  the  World  paffetl 

away.  O  morning  flew  !  O   mere   vanity 

What  is  it   that   we  do  fo    defire  here 

What  fo  long  as  to  be  hoped  or  wifhed  fo 

here?    Short  it  is,  a  Modicum    it  is,    it  i 

vile  and  nothing  worth,  it  is  but   a  fmal 

point    whatsoever    thine    eye    beholdeti 

here.     It  is  a  true  faying  of  Gregory  th 

Great:  The  longeft  meafure  of  our  life,  i 

but  a  point;  or  it  is  a  fhort  line  that  begin 

continues,  and  ends  in  a  point.     In  a  mt 

menty  in  the  twinkling  of  an  eye,  1  Cor.  I 

52.    all  things  (hall  have  an  end.    /  ha* 

feen  an  end  of  all  perfection, but  thy  commam 

tnent   is    exceeding    broad ,    Pfal.   119.    6 

Why  then  do  we  account  any  time   lonj 

For  that  which  is  paft,  now  is  not;  th 

which  is  to  come,  vet  is  not ;  and  what 

the  prefent?  The  Glafs  is  always  runnin. 

and  the  Clock  never  ftands  ftill  ;  the  ho 

paffeth  away  by  flying  minutes.     WhaJ 

flown  by,  is  paft   and  gone  ;  what  is* 

behind,    is  ftill  to  come :  But  where  is  tl 

time  which  we  ufe  to  call  long  ?  Bern* 

makes   often   mention   of  that    moft  tr 

and  excellent  faying  of  St.  Jerome,  (an 

Reader,  it  is  worth  obferving)    No  lalo 

cttg 


upon  Eternity.  147 

ought  to  feem  long  unto  usy  no  time  longy  in 
which  *We  are  feeking  after  eternal  glory. 

And  yet  though  the  Life  of  Man  be  but 
very  (liort  in  comparifon  of  Eternity,  there 
is  none  of  the  damned  that  can  juftly  ac- 
:ufe  God  for  not  granting  him  a  longer 
life.  They  muft  condemn  themfelves  for 
not  living  better.  There  is  no  inquijttion 
ht  the  Grave  (faith  Syracides)  whether  thou 
baft  lived  ten  or  an  hundred^  or  a  thou/and 
years,  Eccluf.  41.4. 

In  Hell  it  is  no  time  to  complain  of 
Tiortnefs  of  life.  Every  Man  hath  lived 
long  enough,  if  he  hath  lived  godly  e- 
aough. 

Here,  Chriftian  Brother,  I  will  deal 
more  boldly  and  plainly  with  thee,  and  I*y 
:he  matter  fo  open,  that  thou  fhalt  fee  it 
:learly  prefented  before  thine  eyes.  Thou 
ayeft,  That  thou  doft  often  think  upon 
Heaven,  and  that  thou  haft  an  earneft  and 
^onging  defire  after  Eternity.  Sayeft  thou 
•o?  I  hear  thee,  but  I  do  not  believe  thee  ; 
leither  would  I  have  thee  believe  me,  if  I 
"hould  fay  fo  of  my  felf.  For  how  can  it 
be,  O  good  Chriflian  Brother,  how  can  it 
»e,  that  thou  or  I  fhould  think  fo  often, 
ind  fo  ferioufly  upon  Heaven,  and  have 
*uch  a  longing  defire  (as  we  fay  we  have) 
ifter  Eternity,  and  yet  be  fo  lukewarm, 
/ca,  (tone-cold,  in  Matters  of  Religion  ? 
H  3  fo, 


i 

148     The  fixth  Confederation 

fo  flow  and  backward  to  that  which  .  i 
good,  fo  prone  and  forward  to  that  whicl 
is  evil,  fo  ready  and  willing  to  all  manne 
•of  wantonnefs,  fo  querulous  and  com- 
plaining, fo  flothfuland  negligent:  Wher 
we  fhould  be  angry,  there  are  we  to« 
patient;  and  where  we  fhould  be  patien 
and  couragious,  there  are  we  too  faint1 
hearted  and  pnlillanimous.  In  the  fire  o 
every  lis;bt  affli&ion,  our  patience  melt 
and  confumes  away;  nay,  we  are  oftei 
oft  down  with  a  word,  we  are  blow; 
down  with  the  breath  of  Man's  Mouth 
out  never  are  we  more  impatient  an< 
defperate,  than  when  our  wills  are  crofleci 
I  might  fpeak  here  of  the  hot  Afofiems  o 
luft,  wherewith  our  hearts  are  oftei 
inflamed  and  fwoln,  and  likewife  of  th 
devouring  Cancer  of  Envy,  which  oftei 
eats  into  our  Breafts,  and  makes  ou 
Flefh  confume  away ;  but  I  pafs  then 
by.  ; 

Notwithflanding  what  has  been  faid 
Ave  good  and  godly  Men,  as  we  profel 
our  felves,  and  would  have  others  thin! 
ms  to  be,  are  too  timorous  where  we  fboul< 
be  bold,  and  too  bold  where  we  lhoul' 
be  timorous.  Glory  in  nothing  more  thai 
in  this,  That  we  have  often  in  our  mind 
the  hearty  defires,  the  joys  of  Eternity 
Believe    it,  it  is    not   credible,    that    th 

thought 


upon  Eternity.  149 

thoughts  of  Heaven  and  Eternity  fhould  be 
fo  often  in  our  minds  as  we  fpeak  of,  and 
yet  mean  while  that  we  fhould  live  no  bet- 
ter than  we  do.  Did  I  fay,  it  is  not  cre- 
dible? Nay  I  fay,  it  is  impofiible.  And 
thus  I  fhall  declare  it. 

The  Patriarch  Jacob  ferved  his  uncle 
Laban  for  his  Daughter  Rachel  feven  years, 
\And  they  feemed  to  him  but  a  few  days  for 
\the  love  that  he  hare  to  her,  Gen.  29.  20. 
Heareft  thou  this  whofoever  thou  art  that 
fo  complained?  Thou  ferved  no  impodor 
|or  deceiver  as  Laban  was,  but  God  thy 
'maker,  and  him  that  will  furely  keep  his 
jcovenant  and  promife.  Thou  ferved  not 
[for  a  Wife,  but  for  the  Kingdom  of  hea- 
[veri  :  not  for  the  beauty  and  fight  of  a 
[wife,  but  for  the  beatifical  vifion  and  Eter- 
inal  fight  of  God:  not  for  the  delight  and 
Ipleafure  of  a  wife,  but  for  cceledial  and 
Eternal  delights  and  pleafures  And  yet 
doth  the  trouble  of  one  winters  day  often- 
times fo  caft  thee  down,  that  fuddenly  all 
thy  love  towards  God  and  thy  defire  after 
heaven  begins  to  wax  cold  in  thee  As 
foon  as  the  dorm  of  adverfity  begins,  thou 
breaker!:  forth  into  mod  bitter  complaints  °3 
thou  called  Heaven  and  Earth  to  witnefs, 
thou  breather!  nothing  but  revenge  ;  yea 
^oftentimes,  I  believe,  thou  fpared  not 
God  himfelf,  but  called  his  juftice  into 
H  4  queftion. 


i^O    The  fextb  Confederation 

qneftion.  At  other  times  when  pleafur< 
with  her  fawning  allurements  hath  onc< 
enticed  thee,  {he  doth  fa  bewitch  thee  anc 
take  away  thy  memory,  that  thou  quit* 
forgetteft  to  terve  God,  and  fo  runnef 
headlong  into  the  Labyrinth  of  fin,  whicr 
hath  a  fair  entrance,  at  leaft  feemingly 
but  leadeth  thee  the  next  way  to  deftru&i 
on.  Is  this  the  vigilancy  which  thou  ft 
much  talkeft  of?  Is  this  thy  heroical  forn 
titude  and  love  of  God?  How  wilt  thoij 
ferve  God  feven  years,  as  Jacob  did  La, 
ban,  when  (  alas !  )  thou  canft  not  endun 
the  labour  and  forrow  of  one  fhort  day 
Mark  14.  57.  0  Simon ,  Simon ,  Jleepefi  thou\ 
couldft  thou  not  watch  one  hour  with  thj 
Lord  and  Mafter?  but  hear  further  con- 
cerning the  Patriarch  Jacob:  He  bein| 
beguiled  by  his  Uncle  Labany  who  gav< 
him  blear  eyed  Leah  inftead  of  beautifu 
Rachel,  ferved  him  yet  feven  years  mor» 
for  his  Daughter  Rachel,  whom  he  dearl) 
loved  :  and  no  doubt  but  thofe  feven  year 
alfo  feemed  unto  him  but  as  a  few  days  fo; 
the  exceeding  great  love  that  he  had  unt< 
her.  And  it  h  very  likely  that  oftentime 
when  he  was  weary  at  his  work  he  had  at 
eye  unto  Rachel* %  beauty,  and  faid  tho 
with  himfelf,  (  Surely  for  her  beauty 
She  is  worthy  for  whom  I  fhouid  fuffe' 
feven  years  hard  fervice ;    and  if  nee< 

were 


upon  Eternity.  ifi* 

ere,  I  would  not  flick  to  ferve  yet  feven 
ars  more.     Such   was  the  affection  that 

bore  unto  Rachel ',  that  it  made  him 
iree  fenfible  of  any  labour. 
Heareft  thou  this,  thou  who  goeft  for  a 
ldier  of  Chrift?  Conceiveft  thou  this, 
iderftandeft  thou  this?  How  then  canft: 
»u  ftill  murmur  againft  God  ?  Thou 
:  bid  to  ferve  God  for  God's  fake,  that 
thou  mayeft  at  length  enter  into  God's 
ernal  reft  ?  Thou  art  exhorted  to  tole- 
ice  and  patience  here,  that  fo  thou 
lyeft  be  made  partaker  of  immortality 
th  the  MefTed  hereafter :  And  yetileep- 

thou,  O  fluggard  ?  Haft  thou  not  an 
:  to  hear?  Art  thou  ftill  complaining  ? 
•  but  reckon  up  the  years  'which  thou  haft 
wf  in  the  fervice  of  Gody  and  fee  whether 
ou  haft  ferved  God  faithfully  and  pain- 
lly  twenty  years,  as  Jacob  did  Laban, 
im  afraid  thou  wilt  come  fhort  in  thy 
:koning:  Haft  thou  ferved  God  fo  ma- 
'  Months?  I  tell  thee,  I  make  queftion 

it.  Number  the  nights  that  thou  haft 
ent  in  watching  and  praying,  recount 
e  days  which  thou  haft  fpent  in  holy 
ercifes,  and  fee  if  thou  canft  truly  fay 
tto  God  as  Jacob  did  to  Labany  In  the 
y  the  drought  con  fumed  rue,  and  the  froft  by 
%hty  and  myjleep  departed  from  mine  eyes. 
ms  have  I  been  twenty  years  in  thy  houfe :  I 
H  5  ferved 


f  jx    The  frith  Confederation 

ferved  thee  fourteen  years  for  thy  two  daugi 
ters,  and  fix  years  for  thy  cattel ;  Gen.  3 
40,  41.  Tell  me,  Chriftian  Man,  ha 
thou  feryed  God  thus  twenty  years?  The 
knoweft  thy  wages  if  thou  lerveft  Go( 
NotLaban's  daughters,  nor  flocks  of  fheej 
God  himfelf  fhall  be  the  reward  of  tl 
fervice  :  Thou  (halt  be  blefled  both  info 
and  body;  It  fhall  be  well  with  thee.< 
every  fide ;  Thou  fhalt  enjoy  all  mann 
of  delights;  great  delights  without  eitE 
lacking  or  loathing,  and  without  ei 
Thou  (halt  fwim  in  the  bottomlfs  Oct 
of  pleafures:  And  yet  (behold)  thy  hac 
are  flack  to  every  good  work ;  Thy  ft 
are  flow  to  go  to  Church ;  thy  heart  co 
fumes  away  with  envy,  flames  with  ang 
and  revenge,  aboundeth  with  the  vermi 
of  filthy  thoughts, and  is  quite  dead  throu 
flothfulnefs  and  impatience.  Is  this  t 
ferving  of  God?  Is  this  the  way,  think 
thou, to  Heaven,  to  immortal  life,  to  St 
*al  bleiTednefs  \  Surely  it  is  not.  W 
doft  thou  not  rather  as  Jacob  did,  wh 
thou  art  weary  with  any  labour  whi 
thou  undergoeft  in  the  fervice  of  Gc 
when  the  World  goes  ill  with  thee,  wb 
^dverfity  preifeth  thee,  profperity  feduce 
thee,  and  labours  burthen  thee,  lift 
thine  eyes  to  Heaven,  behold  Rachel,  w 
is  promifed  unto  thee,  and  thus   cornf* 


upon  Eternity.  r^ 

I  thy  felf.  Be  not  troubled,  O  my  foul : 
hold  thy  Rachel,  thy   Rachel,  which  is 

heaven,  fair  Rachel,  comely  Rachel  ; 
\chel  that  is  all  beautiful,  not  having 
f  one  blemifh  about  her  !  Behold  hea- 
i,  and  the  houfe  of  thy  Sternal  reft  and 
lafure!  Be  content  to  fufFer  for  a  while, 
ittle  forrow,  and  fome  pains  :  For  thou 
lit  fhortly  be  where  thy  Rachel  is  ;  and 
;re  thou  fhalt  be  the  more  joyful  and 
rffed,  by  how  much  the  more  thou  art 
re  forrowful  and  affii&ed:  There  fh all 
r  reft  be  the  more  pleafant  and  joyful, 

how  much  the  more  thy  life  here  is 
ivy  and  painful.  Well  then,  be  of  good 
irage,  fhew  Chriftian  fortitude  and  pa- 
ace.  Eternity,  bleffed  "Eternity  is  more 
tth,  infinitely  more  worth,  than  all 
it  we  can  do  or  fufFer  :  If  thus,  O 
riftian  brother,  thou  wouldeft  animate 
I  encourage  thy  felf,  if  with  fuch  eyes 
>u  wouldft  oftner  look  up  to  Heaven, 
evith  fuch  affeftion  thou  wouldeft  daily 
nk  upon  Eternity  ;  believe  it  all  the 
fS  of  fcrvice  here  on  earth  would  feem 
t  few,  for  the  great  love,  which  thou 
>uldc(t  have  unto  Eternity  j  Thou 
•uldeft  count  all  labour  eafie,  all  trou- 
$  welcome,  all  lofles  gain.  This  I 
U  fay,  and  therewith  I  will  conclude, 

The 


f£4    Tb*  Jixth  Coflfideratfan 

The  more  a  Man  thinks  upon  the  Eternk 
of  the  World  to  come,  the  more  care  r 
will  take  here  to  lead  a  godly  life  in  th 
prefent  World, 


TH 


Thus  faith,  %>  hio'li  and  lofiie  one  / 
that  inkabiHIid£TERNtriE. 


tdamhit 


JdamMt  RTBRHrrie.ckrijt readied 
\it.bthsilw,injels  vmteiisfiatnfiis 
the  devils  withdraw  us  Iwve  a  care 
whether  thotijo\hweft. 


upon  Eternity.         iff 

THE    SEVENTH 

CONSI  DERATION 

UPON 

ETERN/Tr, 

.  — - 

Hoiu  Chriftians  ufe  to  Vaint  Eternity. 

HE  that  is  to  go  through  an  Houfe 
in  the  dark  muft  go  wearily  and 
leifurely,  ftep  after  ftep,  and 
he  muft  grope  for  the  Wall.  If  Man's  un- 
derftanding  will  be  prying  into  Eternity, 
if  he  thinks  here  in  this  life  to  enter  into 
it,  he  is  much  deceived:  The  way  is  dark 
and  full  of  difficulties.  He  may  hurt  him- 
felf  by  the  way,  but  he  fhall  never  here 
attain  unto  it.  The  way  thither  is  but 
fhort  indeed  :  but  when  a  Man  is  once  in, 
there  is  no  coming  out  again.  And  yet 
though  no  mortal  Man  can  fo  conceive  of 
Eternity,  that  he  can  certainly  fay  what  it 
is,  notwithstanding  the  infinitenefs- there- 
of is  fhadowed  out  by  certain  Piftures  and 
Refemblances,  iit  fuch  manner  that  every 
Man  may  have  *  glimpfe  of  it.     Whatfo- 

ever 


» j  8  The  fcventh  Con/ideration 

ever  we  fpeak  or  write  concerning  £*£»■« 
iMfy,  howfoever  we  fet  it  out  in  colours 
all  is  but  a  (hadow,  yea  a  fhadow  of  (ha- 
dows:  No  Orator  in  the  World  can  witl 
all  his  Rhetorick,  fufficientlv  exprefs  it 
No  Limner  with,  all  his  curious  Art  and 
Skill  can  fet  it  forth  to  the  life.  If  al 
times  that  ever  were  and  ever  fliall  hi 
fhould  be  put  together,  they  would  infi. 
nitely  come  fhort  of  Eternity  :  The  lati- 
tude  thereof  is  not  to  be  meafured,  neithd 
by  hours,  nor  days,  nor  weeksj  nor  months 
nor  years,  nor  Luftra's,*  nor  Olympiads 
nor  fndi&ions,  nor  Jubilees,  nor  Ages9  no 
Hato's  years,  nor  by  the  raoft  flow  mo< 
tions  of  the  Eighth  Sphere,  though  theft 
were  multiplied  by  a  thoufand,  or  a  mi& 
lion,  or  the  greateft  multiplier  or  Numbe; 
numbering  that  can  be  imagined.  Neithe 
can  it  be  meafured  by  any  Number  num\ 
bered,  as  by  the  Stars  of  Heaverr,  the  Sand 
of  the  Sea,  the  Grafs  of  the  Field,  th< 
Drops  of  the  River,  and  fuch  like.  Th< 
number  of  Eternity  is  part  finding  out* 

The  Sailers  ufe  to  found  the  depth  o1 
the  Sea  by  a  Plummet  and  a  Line  :  Let  u 
alfo  let  down  the  Plummet  and  Line  o1 
our  humble  and  reverent  cogitations,  t< 
found  the  depth  of  Eternity,  which  yet  i 
paft  finding  out.  But  if  we  will  go  hi 
this  Map,  if  we  will  iail  by  this  Card,  i 


upon  Eternity.  I J9* 

e  will  view  well  this  ViHure,  we  (hall 
►me  much  nearer  finding  it,  than  other- 
ife  we  fhould. 

Chrift  as  a  Child,  taken  as  it  were  from 
e  Manger  and  the  Cradle,  almoft  quite 
ked,  and  without  clothes,  ftands  in  the 
uds  :  on  his  fooulders   he  bears   a  Crofs  : 

the  clouds  there  is  this  infcription  £- 
$  RNITY :  beneath  Chrifts  feet,  down 
>on  the  Earth  there  is  the  Skeleton  of  a 
an  or  nothing  but  the  Bones  of  a  Man 
itnout  Hair  or  Skin,  only  he  hath  a  Beard 

be  known  by  :  in  hisjeft  hand  he  holdeth 
piece    of   Parchment,  in  which 
efe  words  are  written,  Momen-     Gregor. 
neum  quod  deleft  at  :  Thatwhich 
light eth  is  momentary:  in  his  right  hand 
r  holdeth  up  an  Apple.    Near   unto  him 
lere   itandeth  a  Raven    pecking  a  {hell- 
h,  with  this    fubfcription,   Cras,    Cras, 
)  Morrow,  "To  Morrow.  The  earth    opens 
r  mouth,  and  flames  of  fre  break  forth 
id  tend    aloft,  in   which  thefc 
ords    are    written,     JEternum     Gregor. 
tod  cruciaty  Thnt  which  tormen- 
tb  is  Eternal.     Chrift  coming  down  from 
le  Clouds  Two  adore  with  bended  knees  of 
vers  Sex,in  the  place  of  all  Mankind.  Be- 
nd them  there  is  a  running  Hour  Glafs, 
:  a  Dial  meafuring  hours  by  the  running 

water,  called'  a  Clepfydra ;    and  a  Book 

lying 


1 6b    The  [event b  Confederation 

lying  wide  open.     On  one  Page  there 
written,  Theyfpend  their  days  in  mhm  c 
in  a  moment  go  down  to  the  grave,  Job 
13.  On  the  other   VzgeJVho  fioall   deli 
me  from  the  body  of  this  death  ?  Jlom.  7, 
Before  them  Hand  Two  heavenly    Angi 
which    embrace    them  with    their  Am 
and  pointing  at   Chrift  bid    them    lift 
their  Eyes  unto  him.   This  is  the  Pi&ir, 
The  meaning  followeth, 


CHAP.     I. 
Chrijl  Inviting. 

CHrift  the  Eternal  Son  of  the  Eteri 
God  came  into  this  World,  d 
with  no  other  Garment  than  we,  that" 
ftark  naked.  The  Garment  of  immorJ 
lity  and  innocency  we  loft  by  Adam's  d 
obedience.  And  now  (alas !)  how  mil 
rably  arrayed  do  we  come  into  this  Worl 
Chrift  together  with  us,  yea  for  us,  ft 
Fereth  punifnment  and  yet  was  not  guil 
of  any  fin.  But  what  meaneth  this  Cr 
upon  the  Shoulders  of  the  Son  of  God  ? 
is  a  Bed  on  which  he  flept  in  death,  Goli 
tha  was  his  Charmber  The  Thorns  his  Pi 
low,  and  the  Crofs  his  Bed.  Which  m 
ny  religious  Men  of  former  times  well  co 

fiderii 


upon  Eternity.  t$? 

ering  with  themfelves,  have  voluntarily 
d  freely  chofen  to  lie  hard  and  take  li- 
;  reft,  that  at  the  day  of  Refurre&ion 
ey  might  rife  joyfully  to  reft  Eternal. 
ime,  as  we_  may  read,  have  made  the 
irth  their  Mattrefs,  Sackcloth  their 
icet,  and  a  Stone  their  Boulfter,  And 
my  there  are  which  do  fo  ftill  to  this 
y.  But  I  leave  them,  and  return  to 
tuift.  He  fullered  death,  even  that  moft 
tter  and  (hameful  death  of  the  Crofs.  To 
hat  end?  That  he  might  fa  ve  us  from 
:ath  Eternal  Dye  we  muft  all  of  us  ; 
it  our  death  is  but  fhort.  In  a  moment,, 
the  twinkling  of  an  eye  the  Soul  is 
atehed  from  the  Body,  and  this  is  all 
At  which  we  call  Death.  But  it  is  not 
with  them  in  Hell  :  Their  torments  far 
:ceed  all  the  forrows  and  pangs  of  death, 
>t  only  becaufe  they  are  more  grievous 
r-  their  quality,  but  alfo  becaufe  they 
e  of  longer  continuance  beyond  allcom- 
irifon;  for  they  are  Eternal.  So  then 
leir  torments  are,  always  to  be  tormen- 
d  ;  and  their  death,  to  dye  always.  And 
»m  this  death  hath  Chrift  the  Son  of  God 
diver ed  us  ;  the  Child  that  we  fee  defer i- 
:d  walking  amidft  the  Clouds.  Under  his 
set  is  a  bare  Sceleton,  or  the  bare  Bones 
"a  Man,  which  by  all  figns  we  may  ga- 
*cr  to  be  our  fore  father  Adam's.  Hearken 


i6z    The  [event h  Confident  ion 

ye  Children,  and  ye  Childrens  Childn 
hearken  unto  the  words  or  your  Fore-i 
ther  Adam  thus  fpeaking  unto  you. 


o 


CHAP.    II. 

Adam  lamenting. 

My  Children,  happy  then  inde< 
if  your  Fore-father  had  known  ] 
own  happinefs,  but  now  miferable,  I 
that  even  in  this,  becaufe  mine.  By  y 
were  you  deftroyed  before  you  were  b 
gotten  ;  by  me  were  you  damned  befc; 
you  were  brought  forth.  I  fain  wot 
be  as  God,  and  bv  that  means  I  am  h 
icarce  a  Man.  Before  you  could  perif 
you  all  periled  in  me.  I  my  felf  dot\ 
know,  whether  you  may  better  call  mt 
Father,  or  a  Tyrant,  and  a  Murderer; 
cannot  wonder  or  complain  iuftly  that  y, 
are  Co  vicious  and  fo  finful  ;  for  you  lea 
ned  it  of  me.  I  am  forry  that  you  are  , 
difobedient  ;  but  this  vou  learned  alfb , 
me.  I  was  firft  difobedient  unto  God  tfc 
made  me.  The  Angels  in  Heaven  blu 
and  are  afliamed  to  fee  your  Gluttony  ai 
Intemperance  ;  but  this  is  your  Farhe 
fault.  Your  pride  hath  made  you  odio 
aoddetefhble  before  God  ;  but  this  Mo 

a 


upon  Eternity.  163^ 

r   firft  conquered  and    triumphed  over 
,    and   fo    Pride    became   more  proud 
tn  fhe  was  before.     This  is  the  inheri- 
ice  you  receive   from   me,  nothing  elfe 
t  an  heap,  of  miferics.     God  indeed  of 
s  free  good  will  gave  unto  me  by  a  fure 
amife  Heaven  for  an   Inheritance,  and 
ailed  it  upon  you :  But  I  have   undone 
a  all,  cut  off  the  Intail,  and  prodigally 
de  away  all  for  one  bit.     I  valued  my 
ife  and  an  Apple  more  than  you  all, 
nre  than   Heaven,  more  than  God.     A 
rfed  and  unhappy  Dinner,  for  which  I 
ferved   to  Sup  in  Hell    many   thoufand 
ars  after.     I  lived  in  Paradife,  a  Gar- 
n  full   of  all  delight   and  pleafure  be- 
nd    imagination  :     God    gave    me   the 
ie  ufe    of  all  things  therein,    only  the 
lit  of  one  Tree  was   forbidden   me.     I 
is  Lord  of  all  the  Creatures,  I  was  wife 
d    beautiful,     ftrong    and  lufty.     I   a- 
mnded  with  all  manner  of  delights.  The 
ir  was  then  as  temperate  as  could  be  de- 
ed ;  the    Clouds  were   clad   in   bright 
.ne  :    the  Heaven  fmiled  upon  us  ;   the 
in  did  ftiine  fo  pure,  that  nothing  could 
i  more.     All  things   feemed   to   gratifie 
»  at  our  new  Marriage.     Our  eyes  could 
:hold    nothing    hut    that    wnich    was 
Mirifhing   and    pleafing    to  them.     Our 
irs  were  continually  filled  with  mufick, 

the 


*i  64    The  feventh  Confideration 

the  Birds  thofe  nimble  Chorifters  of  tl 
Air  ever  warbling  out  their  pleafant  Di 
ties.  The  Earth  ot  it  felf  brought  for 
octeriferous  Cinnamon  and  Saffron, 
was  compared  about  with  pleafures  < 
every  fide.  I  lived  free  and  remote  fro 
all  care,  forrow,  fear,  labour,  ficknefs,  ai 
death.  I  feemed  to  be  a  God  upon  Eart 
The  Angels  in  Heaven  rejoiced  to  fee  n 
happinefs ;  there  was  none  that  did  en' 
me,  but  my  felf;  but  becaufe  I  obey, 
not  the  voice  of  God,  all  thefe  evils  fc 
upon  me. 

I  was  driven  out  of  Faradife,  banifhi 
from  the  fight  of  God,  and  for  fhatrie 
hid  my  Face.  Labour,  forrow,  mournin 
fears,  tears,  calamities,  a  thoufand  mil 
ries  feifed  upon  me,  and  quite  weari< 
me  out:  You  feel  it,  as  many  as  arc  • 
my  Family;  and  that  which  feemeth'* 
be  the  end  of  all  temporal  mifery  and  lb 
row  is  oftentimes  the  beginning  of  Ete 
nal. 

O  my  Children,  learn  by  your  ow 
woful  experience,  learn  by  your  own  l<j 
and  mine;  learn,  I  fay  to  be  wile  . 
length.  I  will  give  you  but  one  LefTo- 
and  it.  is  but  in  three  words,  which  yc 
fhall  do  well  to  learn  by  heart,  and  th 
isy  To  hate  fin.  Behold!  Do  you  not  ft 
a  grievous  flame  breaking  out    hard   h 


upon  Eternity.  i  $g 

?  It  hath  burnt  ever  fince  fin  fir/t  en- 
d  into  the  World,  and  fhall  never  be 
:  out.  All  other  punifhments  are  but 
ht,  and  (hall  fhortly  have  an  end  ;  bat 
:  damned  fhall  be  tormented  in*  this 
ne,  for  ever  and  ever.  Now,  if  we 
11,  we  may  efcape  it.  Heaven  is  fet 
:n  to  all ;  but  there  is  no  coming  to  it, 
[  by  the  way  cf  Repentance,  and  the 
£  of  the  Crofs.  He  that  walketh  in 
sway,  and  entreth  in  at  this  Gate,  may 
certain  of  his  Salvation,  and  eternal 
•  in  the  Kingdom  of  Heaven,  where  he 
ill  have  an  everlafting  habitation.  This 
the  counfel  of  Adam  to  his  Children,  I 
'  it  is  Adam's  counfel, 
Who  falling  oncey  did  maize  his  children  all 
Both  guilty  of  his  punijbment  and  fall. 


CHAP.    III. 
The  Ravens  croaking. 

^TEar  unto  the  Sceleton  of  the  Troto- 
]\  -plaft,  or  the  bare  Bones  of  the  firft 
an  that  God  made,  is  the  Raven's  pl*ace 
the  Pi£ture,  which  maketh  very  much 
r  the  representation  of  Eternity  to  the 
e.  It  is  a  well-known  faying  of  Saint 
vguftine,  Cras,  Qras,  that  is,  To  Morrow  y 

To 


€i66    The  [event h  Confederation 

To  morrow,  is  the  voice  of  the  Rave) 
JAourn  therefore  like  a  Dove,  and  beat  t 
breaft*  The  chiefeft  caufe,  that  I  co 
celve,  why  moft  Men  lofe  their  part  a 
portion  of  Blejfed  Eternity,  is,  becai 
they  feek  it  not  'To  day,  but  defer  t 
feeking  of  it  till  To  morrow.  For  what 
more  frequent  or  ordinary,  than  putti 
off  repentance  till  To  morrow,  To  mortw 
which  God  doth  know  we  are  uncerta 
whether  we  fhall  live  to  fee  or  no?  1 
that  we  may  not  feem  to  put  it  off  wit 
out  fome  fair  pretence,  we  make  ma 
fair  promifes  unto  God. 

I  will  To  morrow,  that  I  will% 

I  will  be  fure  to  do  it ; 
To  morrow  comes,  To  morrow  goes  ; 

And  Rill  thou  art  to  do  it. 
Thus  fill  repentance  is  deferred 

From  one  day  to  another  : 
Until  the  day  of  Death  is  come, 

And  Judgment  is  the  other. 

But  the  day  of  promife  is  fo  long  a  col 
ing,  that  the  day  of  Death  often  prev© 
teth  it,  and  we  are  iuddenly  fnatch'd  awa 
and  fwallowed  up  of  "Eternity,  and 
plunged  into  the  gulf;  miferable  M 
that  we  are,  into  the  gulf  of  everlaftii 
horror  and  defpair.    This  is  it  that  und 


upon  Eternity.         \<5j 

h  many,  faith  S.  Augufiine  ;  whileft 
ley  cry,  Cras,  Cras,  To  morrow,  To  mor- 
<u>,  the  gate  is  fuddenly  fhut  a^ainft 
nmV  Therefore  the  ^on  of  Sirach  often 
Ileth  upon  us  to  this  purpofe,  Make  no 
Trying  to  turn  unto  the  Lord,  and  put  not 
ffrom  day  to  day:  For  fuddenly  JJMll  the 
rath  of  God  come  forth ;  and  in  thy  fecu- 
(y  thou  Jhalt  be  dejlrcyed,  andferifi  in  the 
ly  of  vengeance,  Eccluf.  5.  7.  It  was  truly 
id  of  Seneca,  that  Roman  Ph-ilofopher, 
great  part  of  our  life  we  fpend  in  doing 
t  •  the  greateft  part  in  doing  nothing; 
it  all  in  doing  another  thing,  rather 
lan  that  we  fhould.  Not  unlike  to  Ar- 
imedes,  who  when  Syracufe  was  taken, 
as  fitting  fecure  at  home,  and  drawing 
tfples  with  his  Compafs  in  the  Duft.'For 
>  we  not  fee'rrioft  Men,  when  the  Eter- 
X  Salvation  of  their  Souls  is  in  aueftion, 
ihdling  their  Duft,  and  ftretching  them- 
Ives  to  their  furtheft  compafs,  fet  upon 
e  Tenter-Hook,  as  it  were,  and  di- 
rafted  with  Law-fuitt,  Money- matters, 
o'rldly  bufinefles,  and  labors  that  ft  all 
>thing  profit  them  at  the  laft?  Eternity 
a  thing  they  never  once  think  of,  or  elfq 
try  feldom,  and  then  but  flightly  for  a 
atch  and  away,  as  Dogs  are  faid  to  lap 
Nilus,  Martha,  Martha,  thou  art  car e- 
7  and  troubled  about  many  things j  but  one 
I  thing 


1 6  8    The  [event h  ConfiderAtion 

thing  is  needful,  Luk.  10.  41.  and  that  i 
Beatitude  or  Blejedne/s  :  Not  that  o\ 
^Eartfr,  which  fuch  as  it  is,  is  yet  bv 
fhort;  but  that  in  Heaven,  which  is  Ettr 

Before  we  take  any  bufinefs  in  hand 
we  commonly  examine  it  at  this  wel 
known  rule,  faying,  Is  it  worth  my  faim 
Shall  I  get  my  Bread  by  itl  Should  not 
Chri^ian  Man  rather  in  the  beginning  t 
^very  work,  fit  down  and  fay  with  himfeli 
Shall  I  gain  Heaven  by  itl  Will  it  an 
thing  further  me  in  the  way  to  Blejfed  Eter 
mty  ?  We  do  not  love  to  trouble  our  head 
with  fuch  Jguaries  asthefe ;  we  put  offth 
hearing  of  them  till  another  time ;  w 
do  adjourn  it  from  one  time  to  anothei 
and  another,  and  ftill  another;  and  at  th 
laft  day  of  the  Term,  we  will  grant  a  hea 
ring  Foolifh  men  ;  When  at  laft  w 
are  not  able  to  labor,  then  we  firft  begi 
to  think  of  labor.  When  we  muft  need 
depart  out  of  this  World,  then  we  begi: 
to  think  upon  another  World.  When  w 
can  live  no  longer  here,  then  we  begin  t 
think  of  the  life  to  come  hereafter.  Whej 
the  hour-glafs  of  our  fhort  time  is  run  out 
then  we  be^in  to  think  of  Eternity.  Who 
there  is  no  time  left  for  repentance,  the) 
prefently  we  will  repent.  When  th 
Gate  is  mot,  then  we  knock,    But  this  i 

th 


upn  Eternity         169 

he  fault  of  all  finners  in  general,  ftill  to 
lefer  their  repentance  from  day  to  day. 
ivery  {inner  is  ready  to  fay,  (faith  S.  Au- 
rufiine)  I  cannot  now,  I  will  another  time, 
Mas !  Alafs  \  If  another  time,  why  not  now  ? 
Dionyfius,  King  of  Sicily,  difrobing 
ipollo  of  his  Cloth  of  Gold,  faid  thus, 
$ec  tftati  nee  hyemi  ve/is  h&c  convenit.  It 
s  a  wear  neither  ft  for  Winter  nor  Summer. 
nfummer  it  is  too  heavy,  and  in  Winter 
t  is  too  cold.  So  do  many  (  faith  51  Am- 
rofe)  play  with  God,  and  deceive  their 
>wn  Souls.  They  fay,  Let  a  young  Man 
ive  according  to  the  fafhion  of  the  World  ; 
et  him  drink  and  dance  ;  let  him  go  to 
he  Horfe-race,  and  to  the  Wreftlers; 
et  him  go  a  courfing  in  the  fields  with 
lis  companions.  It  is  for  old  men  to  ftay  at 
lome,  and  not  to  ftir  abroad,  unlefs  it  be 
o  Church.  This  is  too  melancholy  a  life 
or  a  young  Man.  But  when  they  grow 
►Id,  what  do  they  then  ?  Then  are  they 
•Id  and  fickly,  weak  and  feeble:  You 
nuft  not  look  for  thefe  things  of  them 
t  that  age  ;  their  ft rength  will  not  per- 
mit :  It  is  not  with  them  as  formerly  it 
lath  been  ;  you  muft  give  them  leave  to 
ake  their  eafe  ;  let  them  have  a  care  of 
heir  health :  This  is  all  they  have  to 
io. 

I  z  ThajL 


i^o    The  feventh  Confederation 

Thus  we  let  the  Summer  and  Winter  of 
our  age  pafs  away,  and  never  once  think 
of  the  Eternal  Spring.  Eut  let  us  remem- 
ber our  felves,  and  as  we  have  opportunity 
let  us  do  good,  Gal  6.  10.  But  let  not  our 
fong  be  any  more,  with  the  Black  Raven, 
&as,  Cras,  To  morrow,  To  morrow,  and  fo 
let  the,  To  day,  and  To  Morrow ,  and  the 
next,  and  fo  our  whole  life  pafs  away,  and 
Eternity  overtake  us  before  we  are  aware. 
To  morrow  is  not,  To  day  only  is  ours.  So 
faith  S.  James,  Go  to  now,  ye  that  fay,  To 
day,  or  to  morrow,  we  will  go  into  fuch  a 
City,  and  continue  there  a  year,  and  buy 
and  fill,  and  get  gain;  whereas  ye  know 
not  what  pall  be  on  the  morrow.  For  what 
is  our  life  ?  it  is  even  a  vapor  that  appeareth 
for  a  little  time,  and  then  vanifheth  away, 
Jam.  4  13-  It  was  a  very  good  anfwer 
that  Meffodamus  gave  one,  inviting  him  tc 
a  feau  the  next  day,  (as  it  is  reported  by 
Buido  Bituricenfis)  My  friend,  faith  he. 
why  doftthou  invite  me  againft  to  morrow- 
I  durft  not  for  thefe  many  years  fecure  my 
felf,  that  I  (hould  live  one  day?  for  J 
have  expected  death  every  hour.  No  mar 
is  fufficiently  armed  againft  death,  unlef 
he  be  always  prepared  to  entertain  it 
What  is  it  cli'e  but  rafhnefs  and  folly,  foljy 
and  madnefs,and  indeed  meer  contempt  o 
Eternity,  for  a  Man  to  lie  down  in    eaf< 

\:por 


upon  Eternity.  \y\ 

upon  a  Feather-bed,  to  fleep  fecure,  fnort- 
ing  and  fnorting,  and  to  lodge  an  enemy, 
a  deadly  Enemy,  all  the  while,  fin,  in  his 
very  bofom  ?  Sudden  deaths  are  very 
common  and  ordinary  amongft  us.  How 
many  have  we  heard  of,  that  went  to  Bed 
well  over  night,  for  ought  any  Man  could 
tell,  and  were  found  dead  in  the  morning! 
I  will  not  fay  carried  away  out  of  their 
Beds,  and  calt  into  Hell  fire  ;  whether  it 
be  fo  or  no,  God  knoweth.  Have  we  not 
feen  and  known  fome  thac  have  been  fud- 
denly  {truck,  fain  fick,  and  died  in  the 
fpace  of  an  hour  1  Within  an  Hour,  yea 
lefs  than  an  hour,  found  and  fick,  quick 
and  dead?  And  yet  do  we  (rafh  and  fool- 
i(h  men)  procraftinate  it  from  day  to  day 
(that  is  nothing")  from  year  to  year  do  we 
defer  our  repentance,  and  the  amendment 
of  our  lives  ;  and  death  mean  time 
unexpected  feifeth  upon  us,  and  deli- 
vereth  us  up  unto  Eternity.  S.  Augu- 
fine,  correcting  in  himfelf  fuch  lingering 
and  dangerous  delay,  fuch  lenitude  and 
backwardnefs  of  mind  and  will  to  repent, 
faith  thus,  I  felt  and  found  how  I  was  h  Id 
intangled,  and  I  uttered  fuch  lamentaiU 
complaints  asthefe,  Quamdiu,  quamdiu;Cras 
&  Cras  ?  Quare  non  hose  hora  finis  tur- 
pitudinis  meae  ?  How  long  jhall  I  defer 
and  fill  cryt  To  morrow,  To  morrow  ? 
I  3  Why 


%7z    The  f event  h  Cwfiderdthn 

Why  do  I  not  vow  begin,  even  this  very  pte- 
fent  hour  1  Why  do  I  pot  break  off  my  ftnfu'i 
courfe,  and  begin  U  live  better?  Thus  J 
[pake  and  jell  a  weeping  for  very  contrition 
of  heart. 

Anthony  the  Great  (as  S.  Jerome  witnefc 
feth)  when  he  ufed  exhortations  to  the 
people  to  ftir  them  up  to  godlinels  and 
vertue,  was  wont  to  wifli  them  always  to 
keep  in  mind,  and  often  meditate  upoc 
that  faying  of  the  Apoftle,  Sol  non  occidai 
fuper  iracundiam  veftram.  Let  not  the  Sun 
go  down  upon  your  wrath.  And  this  pro- 
hibition he  did  not  reftrain  to  wrath  only, 
but  made  it  general :  Let  not  the  Sun  go 
down  upon  your  wrath,  hatred,  malice, 
envy,  luft,  or  any  other  fin,  left  it  depart 
from  you  as  a  witnefs  againft  you. 

John  Patriarch  of  Alexandria,  had  a 
certain  controverfie  with  one  Nicetas,  a 
chief  Man  of  that  City.  The  matter  wai 
to  be  tried  at  Law,  John  was  for  the  poor, 
Jsftcetas  for  his  money.  But  for  peace  fake 
there  was  a  private  meeting  and  hearing 
appointed,  to  fee  if  they  could  come  to 
fome  compofition  and  agreement.  They 
met,  they  fell  to  words,  they  were  hot  at 
it,  a  great  deal  of  choler  and  ftomach 
was  fhown  on  both  parts,  neither  would 
yield  a  jot,  neither  would  depart  an  inch 
from  his  right.    A  great  conflict  there  was 

be- 


upon  Eternity-  17 | 

jetween  them,  many  hours  fpent  to  little 
jurpofe:  They  were  further  off  from  A~ 
rreement  at  length,  than  before;  for 
leitheir  would  yield  to  Conditions  pro- 
pounded by  either.  Well,  it  grew  late, 
•hey  departed  more  offended  and  difplea- 
*ed  one  with  another,  than  before,  and  fa 
eft  the  fuit  pendent.  Nicetas  thought  it 
i-hard  cafe  to  part  with  his  money,  and 
:he  Patriarch  feemed  to  be  in  the  righty 
ind  to  ftand  out  in  the  Caufe  of  God,  and 
the  Poor.  But  yet  when  Nicetas  was  gone, 
:he  Good  Bifhop  weighed  the  matter  bet- 
ter with  himfelf,  and  condemned  himfelf 
For  his  nertinacy ;  and  though  he  was  in  a 
rrood  Caufe,  and  knew  it  alfo,  yet  faid, 
San  I  think  that  God  will  be  well  pleafed 
with  this  impacable  wrath,  and  wilful 
(hibbornnefs  ?  The  night  draweth  on : 
And  fhall  I  faffer  the  Sun  to  go  down  up- 
on my  wrath  ?  That  is  impious,  and  not 
according  to  the  counfel  of  the  Apoltlc. 
So  the  good  Prelate  could  not  be  at  reft 
till  he  had  fent  unto  Nicetas:  For  he  out 
of  hand  fent  Meffengers  of  good  efteem, 
and  pave  them  this  charge,  that  they 
fliould  fay  no  more  to  him  but  only  this 
Domine,  Sol  ad  occafum  eft,  that  is,  Sir, 
the  Sun  is  going  down.  Upon  the  hearing 
of  which  mcffage,  there  was  fuch  a  fudden 
alteration  wrought  in  Nicetas,  that  his 
T  4  hlgh 


C74    The. [event h  Confideration 

high  ftomach  came  down  prefently,  ri 
began  to  melt,  his  eyes  did  ffand  full  fwoI 
with  tears,  and  he  had  much  ado  to  kee 
them  in.  Out  of  doors  he  ran  prefentl 
after  the  MefTengers  (for  he  made  hafte  t 
,fpeak  with  the  Patriarch)  and  comin 
to  him  in  humble  manner,  faluted  Kir 
thus,  Holy  Father,  I  will  he  ruled  by  you  i 
this,  or  in  any  other  matter.  Whereupg 
rthe  Patriarch  made  him  very  welcome 
io  they  embraced  each  other  very  lovingfj 
and  became  good  friends.  Great  furel 
was  the  vertue,  and  fpeedy  was  the  ope 
ration  of  thefe  few  words,  The  Sun  is  go 
ing  down  :  For  prefently  upon  the  hearin 
thereof,  a  peace  was  concluded  betwis 
them,  which  was  fought  for  before  witi 
multitude  of  words,  but  could  not  be  ei 
fe&ed.  So  do  thou,  whofbever  thou  ai 
that  knoweft  thy  felf  guilty  of  any  grie 
yous  fin,  if  not  before,  towards  the  even 
ing,  at  leafr,  call  to  mind  thofe  operatic 
words,  The  Sun  is  going  down.  For  wha 
knoweft  thou,whetherthoufhalt  rifeagair 
with  the  Sun,  or  no?  And  if  thou  dieflj 
the  night  without  Repentance,  it  is  i 
queftion  in  which  Eternity  thou  fhalt  hav< 
thy  part,  whether  of  the  bleffed,  or  o: 
the  curfed.  Wherefore  do  what  thou  hafl 
to  do  quickly, The  Sun  is  going  down.  Bu 
have  a  care  it  go  not  down  upon  thy  lufl 


0" 


upon  Eternity.  17  c 

or  luxury,  envy  or  blafphemy, detract* 
theft,  or  upon  any  other  grievous  fin  un- 
repented  of.  Good  God  !  What  a  thing 
is  this?  If  there  be  but  a  ftain  in  a  gar- 
ment, a  fpot  in  the  face,  a  blot  in  a  cap, 
we  prefently  ufe  fome  means  to  take  it 
out,  or  wafh  it  off.  Are  thefe  fuch  eye- 
fores  to  us?  And  yet  are  we  fo  blind 
within,  that  we  cannot  fee  our  manifold 
corruptions  and  pollutions?  or  do  we  fee 
and  fufFer  them  ?  Can  we  luffer  them, 
and  not  be  troubled  at  them  ?  Are  we 
troubled,  and  yet  feekno  means  to  expiate 
and  purge  them  out?  When  we  are  pol- 
luted at  any  time  with  the  ftain  of  (in,  we 
Chould  labour  prefently  to  take  it  out;  the 
(boner  it  is  done,  the  better  and  the  eafier 
it  is.  Therefore,  faith  S.  Ambrofe,  we 
ought  to  be  careful  to  re-pent  But  that  is 
not  all,  our  repentance  muft  be  alfo  fpee- 
dy,  for  fear  left  the  Heavenly  Husband- 
man in  the  Gofpel,  that  planted  a  Fig- 
tree  in  his  Vineyard,  come  and  feck  for 
fruit,  and  finding  none,  fay  unto  theDref- 
fer  of  his  Vineyard,  Cut  it  down.  If  the 
fentence  be  once  paft,  there  is  no  avoi- 
ding the  fatal  blow  ;  down  it  muft.  If 
theretore  we  find  our  felves  once  woun- 
ded with  fin,  let  us  look  for  help  in 
time  The  brute,  bcafts  which  have  no 
Bnderftanding,  will  teach  us  fo  much 
I   5  pro- 


i\6  The  feventh  Confiieratton 

providence.  The  harts  of  Candy  or  Crete  i 
as  foon  as  they  are  (truck,  run  prefently 
to  their  DiBamnum  or  Dittany:  The 
Swallows,  to  cure  the  blindnefs  of  theii 
young  ones  eyes,  flie  to  fetch  their  ChelU 
donium  or  Celandine:  The  Dog,  when  he 
is  fick,  rnaketh  haft  to  his  Graft,  to  give 
him  a  vomit :  The  Toad  fighting  with  the 
Spider,  as  foon  as  fhe  feeleth  herfelf  be- 
gin to  fwell,  crawleth  to  her  Plant ane, 
and  fo  is  recovered. 

Thcfe  by  a  natural  inftin&,  know  theii 
own  proper  Medicines,  and  upon  all  oc- 
cafions,  prefently  make  recourfe  unto 
them.  But  we  poor  miferable  Men,  more 
unteafonable,  and  without  understanding, 
than  the  Beafts,  are  wounded  every  day, 
and  that  many  times  deadly  ;  and  yet  not- 
withstanding we  feek  fot  jio  Medicine  to 
cure  our  fpiiitual  Difeaies.  We  ufe  the 
fame  cliet  we  were  wont  to  do ;  we  talk 
as  freely  and  merrily  as  ever  we  did  ;  we 
go  to  Bed  at  our  accuftomed  hour,  and 
ileep  according  to  our  old  compafs.  Bm 
Repentance  is  the  Phyfick  that  goeth 
againft  our  ftomachs,  Contrition  cutteth 
us  to  the  heart,  ConfeJJion  ieemeth  bittef 
in  our  mouths:  We  chufe  rather  to  con- 
tinue fick,  than  to  be  cured.  This  is  our 
mlferaDle  -condition;  fo  fooKfh  are  we, 
and  -voi4  ©*  tUHkrifonding,    either    not 

knowing, 


upon  Eternity         177 

Knowing,  or  at  leaft,  not  imbracing  that 
svhich  would  make  for  our  Eternal  good* 
If  we  would  give  ear  unto  the  counfei 
}f  the  Heavenly  Angels,  which  feem  in 
:he  Pifture  according  to  their  description^ 
:o  give  direction  unto  us,  and  are  indeed 
tppointed  by  God,  as  Miniftring  Spirits 
:or  our  Good  ;  If  we  would,  I  ft  v.  £*ve 
jar  unto  their  counfei,  then  certainly  ve 
hould  neither  fuffer  our  eyes  to  deep,  nor 
>ur  eye-lids  to  (lumber,  neirher  the  jtein- 
>Ies  of  our  Heads  to  take  any  *e#,  antil 
»ur  peace  and  reconciliation  were  made 
vith  God.  They  put  us  /till  in  mind  that 
»ur  day  is  almoft  fpent,  that  the  night 
Iraws  on,  that  our  glafs  is  near  running 
•ut,  that  death  is  at  hand,  and  after 
leath  cometh  judgement:  But  we  fecurely 
*alk  on  in  our  old  way.  Let  the  day 
pend,  let  the  night  draw  on,  let  the  glafs 
unout;  come  death,  fol-ow  judgment; 
Ve  are  not  troubled  ar  it,  we  care  not,  we 
egard  not,  no  warning  of  the  Angels  will 
:rvc  our  turn . 

We  fweetly  Jleep,  and  never  dream  of  this. 
Unhappy  Man  whofoever  thou  art  I 

£-» Potes  hoc  fub  cafu  ducere  fomnos  ? 
And.  ctnft  thou  Jleef  infucha  cafe  as  this? 

Caa£ 


»7'8    The  feventl  Confederation 

Canft  thou  go  to  Bed,  with   a  Confer- 
ence thus  laden  with  fin  ?  Canft  thou  take 
any  reft  when  thou  lieft  in  danger  of  Eter- 
nal Death?    Canft  thou  lodge  in  the  fame 
Bed  with  the   Brother  of  Death,  and  en- 
ter   deep   into  thy   bofom  ?  I  can,  I  tell 
thee,  that  I  can,  and  find  no  harm  at  all 
by  it.     B«    not  too  confident  ;  that   may 
happen  in  the  fpace   of  one  hour,  which 
hath  not  happened   in  a  thoufand.    Thoi 
art  not  paft  danger  ;  foT  confider  with  thy 
felf  how  long  thou  haft  to  live.     There  i: 
no  great   diftance    betwixt  thy    Soul    anc 
Death,  Hell  and  Eternity.    It  is  gone  in  : 
breath.    Thou   may  eft  moft  truly   fay  e- 
veiyhour,->I  am   within   one    degree  o 
Death,  within  one  foot,  yea,  within   on 
inch.    Death  need  not  fpend  all  his  Qui 
vers  upon  thee:  One  Arrow,  the   head  o 
one  Arrow  fhall  wound  thee  to  the  heart 
and  make  fuch  a  large  orifice,  that  bloo< 
and  fpvrits,  and   life    and    all,  fhall   fud 
denly  run  out  together.  Either  thou  live) 
in    a    malignant     and     corrupt    Air,    o 
elfe  thou  art   troubled  with  diftillation: 
falling' down   from  thy   Head   upon   th 
Lungs,  or  elfe  there  islome  obftru&ion  i 
the  Veins,  or    in  the   Liver,    or    elfe   th 
Vital    Spirits    are  fufFocated,   or    elfe  th 
Pulfation      of    the     Arteries     is     inter 
cepud,  or  £lfe   the   Animal    Spirits   rn 

bac 


upon  Eternity.  jyj 

>ack  to  their  Head,  and  there  are  either 
■rozen  to  death,  or  elfe  drowned.  One 
vay  or  other  thou  pofteft  to  the  end  of 
•hy  fhort  race:  and  prefently  thou  art 
>ut  a  dead  Man,  carried  away  to  Eternity 
•ti  the  turning  of  a  hand,  before  thou 
:ouldft  imagine  or  think  upon  it.  There 
ire  a  thoufand  ways  to  bring  a  Man  to  his 
;nd:  I  do  not  fpeak  of  lingring  Deaths, 
before  which  there  goes  fome  warning, 
but  of  fudden  Deaths  that  fummon  us, 
irreft  us,  and  carry  us  away  all  in  a  mo- 
ment. He  dies  fudden ly  that  dies  unpre- 
paredly. Death  is  not  fudden,  if  it  be 
forefeen  and  always  expedited.  That  is 
fudden  death  which  was  unpremeditated  ; 
and  unpremeditated  death  is  the  worft  of 
all  deaths:  And  from  fuch  fudden  death, 
Good  Lord  deliver  us.  It  is  good  counfel 
for  every  one,  let  him  be  of  what  age  he 
will,  for  no  age  is  priviledged  more  than 
another  :  Death  hath  a  general  commiflion 
which  extends  to  all  places,  perfons,  ages, 
there  is  none  exempt.  It  is  good  counfel 
then,  I  fay,  for  every  one  at  all  times, 
and  in  all  places,- and  in  all  companies, 
to  expect  death,  and  to  think  every  day, 
yea,  every 'hour  to  be- his  la'ft  :  Then  let 
him  die,  when  pleafe  God,  he  fhall  not 
ile  fuddenlv. 

How 


i8o    The  feventh  Confidtmlon 

How  many  Men  have  we  heard  of, 
whole  light  hath  fuddenly  heen  put  out 
and  life  taken  away,  either  by  a  fall,  01 
the  Halter,  or  Poyfon,  or  Sword,  or  Fire, 
or  Water,  or  Lions  paws,  or  Boars  tusks, 
or  Horfe  heels,  and  a  thoufand  more  way* 
than  thefe !  As  many  Senfes  as  we  have, 
(that  number  is  nothing.)  As  many  part* 
and  members  as  we  have,  (and  yet  that  is 
nothing )  As  many  pores  as  there  be  in  all 
the  parts  of  our  Body  put  together,  fo  ma- 
ny windows  are  there  for  death  to  creep 
in  at,  to  fteai  upon  us,  and  fuddenly  cut 
our  throats,  'thou  waft  bom  (faith  Saint 
Auguftine )  that  is  fare  :  For  thou  jliatt 
furely  die.  And  in  this  that  thy  death  is  cer- 
tainy  the  day  alfo  of  thy  death  is  uncertain. 
None  of  us  knows  how  near  he  draws  un- 
to his  end :  /  know  not  (faith  Joht  chap. 
32.  12. )  how  long  I  pall  lh>e9  and  how 
foon  my  Maker  may  take  me  away  ;  or  (as 
our  Tranflation  hath  it)  /  know  not  to  give 
pattering  titles ;  in  fo  doings  my  Maker 
would  foon  take  me  away.  In  the  midft  of 
our  life,  we  are  near  unto  death:  For  we 
always  carry  it  in  our  bofom;  and  who  can 
tell,  whether  he  fha41  live  till  the  evening 
or  no?  This  murderer  and  raan-ftealer 
(for  fo  I  cill  Death)  bath  a  thoufand  ways 
to  hurt  us,  as  by  thunder  and  lightnings 
ftorms  and   tempeft,  iire  and    water,  &c. 


upon  Eternity.         x2t% 

iftruments  of  mifchief  he  hath  of  all 
»rts,  as  Guns,  Bows,  Arrows,  Slings, 
pears,  Darts,  Swords,  and  what  not  ? 
/e  need  not  be  beholden  to  former  ages 
>r  examples  *>f  fudden  death.  Alack ! 
re  have  too  many  in  our  own  days.  Have 
ot  we  our  felves  known  many,  that  laying 
lemfelves  down  to  deep,  have  fallen  in 
ich  a  dead  fleep,  that  they  are  not  to  be 
waked  again,  till  they  {hall  hear  the 
>nnd  of  the  Trumpet  at  the  laft  day  ? 
►eath  doth  not  always  fend  his  Heralds 
id  Summoners  before,  to  tell  us  of  his 
>mrag,  but  often  freals  upon  us  unex- 
efted ;  and  as  he  finds  us,  fo  he  takes  us, 
'hether  prepared  or  unprepared.  Watch 
forefore:  for  ye  know  wither  the  day  nor 
he  hour,  Math.  25.  13.  There  is  a  kind  of 
Repentance  indeed  in  Hell:  But  neither 
it  true,  neither  will  it  profit  any  thing 
t  all.  For  it  is  joyned  with  everlafting, 
ad  tormenting  horror  and  defpair.  Now,, 
ow  is  the  acceptable  time  of  Repen- 
mce,  now  wbileft  it  is  called  to  day,  Heb, 
.  15  Bring  forth  therefore  fruits  meet  for 
rfentance,  Matth.  3.  $.  The  night  cometh 
fhen  no  man  can  work,  Joh.  9.  4.  Work 
terefore  while  it  is  day.  The  day,  faith 
>r#£t»»,  is  the  time  of  this  life  ;  which 
tay  fcem  long  unto  us,  but  indeed  is  very 
lot*,  if  it  be   compared   with  Eternity. 

And 


1 82     The  feventh  Confideratlon 

And  after  this  fhort  day  of  this  prefen 
life,  there  follows  the  day  of  Efarmts 
which  is  infinite  long,  and  hath  no  nigh 
to  come  after  it. 

.  O  Man,  whofoever  thou  art,  think  up 
on  thefe  things  ;  but  thou  efpecially,  who 
fbever  findeft  thy  felf  guilty  of  any  grie 
vous  fin.  Repent  and  amend,  remembe 
Eternity,  and  think  upon  the  day  of  Death 
It  is  uncertain  in  what  place  Death  wil 
expeft  thee ;  do  thou  therefore  expe{ 
Death  in  every  place.  As  the  Lord  fnal 
find  thee  when  he  calls  for  thee,  fo  fhal 
he  alfo  pafs  fentence  upon  thee. 


T  HI 


^hatk  ever  thou  iaketf  in  nan 

remember  the  end  and  thou  iha 

never  do  auttue   eccIus:?  .j£ 


chvsb 


To  think  upon  btekhttiz,  erivk 
to  atneinons  maimm,  is  to  Hi  hat 
eitfarewell  erto  ioynhcmis  wM. 


upon  Eternity.  185"  > 

THE    EIGHTH 

IONSIDER  A  TION 

UPON 

ETpRN/rr. 


'ow  Chrlfiians  ought  not  only  to  look  upon 
the  Emblems  and  Pi&ures  of  Eternity, 
but  come  home  and  look  within  t  hem/elves, 
and  ferioufiy  meditate  upon  the  thing  it 

fiif. 

DRder  requires  now,  that  leaving 
the  Pfalmijt,  and  the  reft,  who 
have  defcribed  unto  us  Eternity, 
e  fliould  defcend  into  our  felves,  keep  at 
>me,  and  (lay  within.  He  is  a  great 
ay  from  home,  from  himfelf,  and  From 
s  own  falvation,  whofoever  hath  an  eys 
that  only  which  is  tranfitory,  and  for-* 
itteth  that  which  is  Eternal. 
The  Lawyers  know  well  enough  that  a 
Ian  will  not  let  go  his  right  and  title, 
lough  it  be  but  in  a  matter  of  three- 
tlf-pence,  if  it  be  a  perpetuity,  and  to 
: yearly  paid  forever.  Yea,  it  is  thought 


1  1 86     The  eighth  Confederation 

a  great  Rent,  if  a  Man  be  bound  to  p 
though  but  three  farthings  yearly,  to  \ 
Land-lor'd,  as  long  as  the\Vorld  endui 
In  fuch  e:leem  are  perpetuities,  tho«' 
in  things  little  worth,  though  but  th 
Pepper-corns.  If  thou  art  fo  folicitc 
and  eager  in  purfuing  thy  right  of  thr 
half-pence,  how  comes  it  to  pafs, 
Man,  that  thou  art  fo  negligent  and  ca 
lefs  infeeking  after  the  Inheritance  of1 
Eternal  Kingdom,  which  may  be  had  a 
few  years  purchafc?  Thou  fa  lie  ft  out  w 
thy  Brother  for  three  half-pence,  tb 
goeft  to  Law  with  him,  thou  makeft  i 
longfuit:  In  the  mean  time,  thou  fuffi 
eft  others  to  carry  away  the  Inherit^ 
of  the  Kingdom  of  Heaven.  What  is  i 
reafon?  Is  it  fo  little  worth?  Is  it  i 
worth  looking  after  ?  It  feems  thou  thi* 
eft  fo,  or  elfe  thou  wouldft  labor  for 
more  than  thou  doft.  Thou  art  mu 
cumbred  about  other  things;  thou  think 
all  pains  little  enough ;  thou  art  never  w 
ry  of  feeking  alter  them  :  But  as  for  Eti 
nity,  that  thou  thinkeft  to  be  a  great  w 
off,  and  therefore  thou  art  fcarce  ever 
leifure  fo  much  as  once  to  think  upon  i 
or,  if  thou  art  at  any  time  at  leifure,  tb 
thou  haft  no  mind  to  it.  O  !  It  is 
grievous  thing,  and  very  wearifome  to 
always  looking  after  that  which  yet  is  r 

h 


upon  Eternity.  187  ] 

•e  ever  throughly  to  be  looked  into.  Who 
mid  trouble  his  head,  and  weary  his 
nd  about  it  ?  We  are  all  for  the  prefent. 
ye  us  prefent  poiTeffion ;  that  is  the 
ng  we  defire,  that  is  the  thing  we  de- 
;ht  in  :  There  is  fome  content  in 
it. 

See  our  folly  and  want  of  difcretion. 
hat  blindnefs  is  this,  or  rather  is  it  not 
idnefs,  to  look  for  certainty  where  none 

and  where  it  is,  never  to  look  for  it? 

a  bufinefs  concerning  our  temporal  and 
certain  riches,  we  love  to  be  certain, 
r  will  have  good  fecurity,  which  yet,  at 
e  beft,  is  very  uncertain.  But  concern- 
*  Eternal  and  certain  riches,  we  make 
I  felves  fo  certain,  that  we  look  for  no 
urance ;  we  are  fo  fecure,  that  we  look 
c  no  fecurity,  which  yet,  if  we  would, 
e  might  have  as  good  as  could  be  defired. 
oes  any  Man  lend  money  without  a  Bill, 

a  Bond,  or  a  Pledge  1  Every  Man  hath 
isprefently  in  his  mouth,  I  love  to  be 
rtain;  I  defire  good  fecurity  j  I  will 
>  fafely  to  work  ;  I  will  not  put  the  mat- 
r  to  hazard.  Things  prefent  and  cer- 
in,  when  we  hold  the  balance,  always 
eigh  down  things  future  and  uncertain. 
ettery  fay  we,  (as  the  Proverb  goes)  is 
te  Bird  in  the  hand,  than  two  in  the  bujh. 
ut,  /  bad  rather  fee  a  Wren  in  a  Cage, 

than 


•  1 88    The  eighth  Confiderathn 

than  an  6/tgle  in  the  Clouds.  We  are 
Plautus  his  mind,  we  carry  our  eyes  in  < 
hand,  and  believe  no  more  than  we  I 
What  fond  and  foolifh  Men  are  we,  tl 
feek  for  certainty  of  fuch  things  as  I 
moft  uncertain,  which  deceive  us  m! 
when  we  make  our  felves  moft  fure 
them,  which  make  themfelves  wings  a 
flie  away,  whileft  we  think  we  have  th< 
faft  enough  in  our  hands  .'  But,  be 
known  unto  all  Chriftian  people,  wl 
afTurance  and  fecurity  Chrift,  the  King 
Heaven  will  give:  What  afTurance, 
fay,  of  Eternal  Life,  Chrift  will  give  i 
to  all  thofe  that  will  enter  Bond  for  p< 
formance  of  Covenants.  If  thou  wilt  e 
ter  into  lifey  keep  the  Commandmen 
Matth,  19.  17.  Si  vis  advitam  ingrediyfi 
va  mandata.  The  Condition  of  this  0 
ligation  is  fuch,  That  if  thou  keepeft  t 
Commandments,  thou  fhalt  enter  ir 
life,  Life  Eternal:  But  if  thou  break 
the  Commandments,  in  as  much  as  th 
breakeft  them,  then  this  Obligation  flu 
be  void,  and  of  none  erTeS.  For  whof 
ever  breaketh  one  of  thefe  Comman 
ments,  and  deferreth  his  repentance,  ai 
doth  not  the  fame  hour  wherein  he  ha 
finned,  feek  reconciliation  and  pea 
with  God,  whom  he  hath  offended ;  ne 
in  danger  to  lofe  himielf,   and    all  th 


upon  Eternity.  189* 

•  hath,  and  manifeftty  hasardeth  the 
tcrnal  Salvation  both  of  Soul  and  Body, 
here  is  but  three  fingers  breadth,  or  ra- 
icr  but  an  inch  between  him  and  death, 
ar  he  hath  within  himfelf  the  matter  of 
thoufand  difeafes,  and  caufes  of  death  : 
nd  yet  rafii  and  foolifh  Man,  he  perfift- 
h  and  continueth  ftill  without  rear  or 
it  in  the  ftate  of  damnation;  in  which 
ite,  if  it  {hould  pleafe  God  to  take  him 
yay  fuddenly,  he  is  in  danger  to  perifh 
erlaftingly.  Is  it  not  a  bold  and  foolifh 
irt,  for  a  Man  to  adventure  all  that 
:  hath  at  a  caft,  and  hazard  the  lois  of 
ternal  Riches,  when  he  may  eafily  keep 
lem? 

If  a  Man  {hould  fuffer  in  Hell  but  fo 
any  torments,  as  he   hath  lived  hours, 

•  but  fo  many  torments  as  he  hath  com* 
itted  fins  all  his  life ;  this  might  feem 
mewhat  the  more  tolerable.  If  it  were 
,  that  in  Hell  there  were  any  end  of 
•rments,  after  the  expiration  of  any  cer- 
in  number  of  years,  Men  would  make 
)  end  of  finning,  all  the  days  of  their 
fe.  The  enemies  of  God  would  increafe 
rery  day  more  and  more.  For  albeit 
ley  know  that  the  torments  in  Hell,  are 

i  many  in  number,  that  they  cannot  be 
ambred ;  fo  long  for  continuance,  that 
icy  cannot   be   meafured;    fo   grievous 

for 


•190    The  eighth  Confederation 

for  quality,  that  they  cannot  be  endure* 
but  with  fuch  infinite  pain,  that  ever 
minute  of  an  hour  fhall  feem  a  who! 
year.  Notwithftanding  all  this,  Men  ar 
nothing  deterred  from  fin,  but  walk  c 
boldly,  or  rather  run  headlong  to  the 
own  deftru&ion. 

If  all  the  torments  that  can  be  inflid 
ed  or  imagined,  fhould  be  heaped  tog< 
ther  upon  the  head  of  a  Man  for  an  hui 
dred  years  together,  they  would  not  cort 
near  the  punifhments  of  Hell  for  one  yea 
no,  not  for  a  day,  nor  yet  an  hour.  A 
the  punifhment  that  Thieves,  Robbei 
Murderers,  and  fuch  Malefaaors  fuffe 
though  grievous  for  the  time,  yet  they  a 
quickly  ended;  in  three  or  four  days  tfy 
are  over,  or  in  the  compafs  of  a  week ; 
molt  ;  but  the  torments  of  the  damrii 
are  not  for  a  year,  or  an  age,  but  for  \ 
ver.  God  fhall  ever  punifh  them,  becau 
he  can  never  punifh  them  enough,  thoUg 
he  punifh  them  to  all  Eternity. 


CHA: 


nponEurmtf.         191 

CHAP.    I, 

Eternity  doth  not  only  cut  off  all  comfort  and 
eaje,  iut  even  all  hope  alfo. 

IN  this  life  we  have  Hop  for  our  com-i 
forter  in  all  calamities  and  diftreffes, 
which  hath  a  fovereign  virtue  to  miti- 
gate and  aflwage  all  painsandforrows.  And 
God  of  h,s  great  mercy,  for  themoft  parr, 
m  al  adverfities,  ftill  leaverh  a  Manfome 
H**to  help  and  fuccour.  The  fick  man  as 
ong  as  he  lives,  he  ftill  Iives  in  Hope  :  As 
tongas  there  ,s  life  there  is  Hope.  But 
Jter  this  life  ended,  there  remaineth  to 

fda7f   2°  m°r|  any  a*  of  comfort, 

Hope   the  Iaft  comforter  of  all      taketh 

■ -flight,  and  Eternal  Defperation  feifeth 

pon  them     The  Prophet  Daniel  fpeak- 

In      a   cnPX  COmin8  down  *>«»  Hea- 
jen  and   faying    Hem  the  Tree  down  and 

Mm  the  flump  of  the  Rmt  thereof  in  the 
ikh'sf^  t  r2*'r    yPMwhiA words 

ZA *ke"i\but   '*><  root  is   preferiedi 
to  is,  Del,ghts  here  are  taken  from  us, 

ret  ^^'""r6  infliaed  uP°n  *■  b« 
«  Hope  is  not  taken  away  from  us.     He- 
ft hold! 


192,  The  eighth  Confidention 

hold  !  the  Root  is  preferved,  Hope  is  lei 

behind.  In  Hell  it  hath  no  rooting.  Bi 

hold  the  day  cometh,    (  cryeth  the  Proph< 

Malachi  )  that  fhall  burn  them  up,  faith  tl 

Lord  of  Hop,    that  is,  jhall  leave  them  ne 

ther  root  nor  branch.     And  'job    lamentin 

cryeth  our,    I  am  gone 9   and  my    hope  hit 

he  removed  like  a  tree,    Job   19-   10.    p 

hope,    or,   The  expectation    of    the     wish 

Jhall  perifh,  fo  faith  Solomon,  Prov.  10.     2! 

Therefore  whilejl  there  is  time  and  pla» 

for    Hope,    let  us  have  Hope ;    but  leti 

Hope  for  fuch  things  as   we  ought.     * 

humane    things  are  vain  and  uncerttt 

The  Heathen  Poet  tells  us  fo  much 

thefe  Veifes, 

Omnia  funt  hominum  tenui  pendentiafk, 
Etfubito  cafu  qu*  valuer e  ruunt. 

All  humane  things  hang  by  ajlender  threait 
What  ftands  woft  ft*  ong,  is  quickly  ruined. 

We  muft  not  therefore  place  our  Hi 
truft  and  confidence  in  fuch  things/ 
Bernard  flieweth  us  a  better  way  in  th 
words,  Faith  faith,  God  hath  prepared 
the  faithful,  gnat  and  unconc liveable  \ 
things.  And  Hope  faith,  He  hath  refer 
them,  and  laid  them  up  for  thee.  And  C 
rity  kith,  in  the  third  place,  /  make  h 


upon  Eternity*         193 

/  think  it  long  till  1  come  to  them.  True 
pef  as  St.  Gregory  affirmeth,  raifeth  up 
i  mind  to  the  thought  of  Eternity t  and 
:eth  away  the  fenfe  of  all  outward 
>lTes  and  troubles  True  Hope  makes  us 
underftand,  that  all  worldly  things  are 
in,  but  a  Modicum,  but  for  a  moment. 
t,  O  that  moment,  on  which  all  Bter- 
f  doth  depend  .'  The  day  of  death,  and 
I  hour  of  the  extream  and  laft  agony,  is 
»perly  that  moment,  and  that  precious 
fel ;  for  buying  whereof,  the  wife  Mer- 
uit felleth  all  that  he  hath.  But  fsw 
ow  the  worth  of  this  jewel.  About  E- 
nal  falvation,  faith  St.  Jerome,  every 
an  is  negligent.  But  what  is  the  reafon 
it  Men  are  fo  negligent  in  a  thing  of 
:h  great  moment  ?  Poor  men  .'  We  are 
mbled  with  weak  and  ill  eyes.  Wq  Tqq 
HI  enough  near  at  hand,  but  we  can 
rce  perceive  any  thing  afar  off.  I  do 
t  fpeak  of  fuch  as  are  come  to  mans 
ate,  or  fuch  as  are  grown  old.  Boys 
d  Girls  when  they  are  newly  {aken  from 
sir  Cradle,  before  they  have  all  their 
eth  come  forth,  learn  the  firft  elements 
vices,  they  fmutch  their  fingers  pre- 
itly  with  the  foil  of  covetoufnefs  5 
d  after  a  while,  they  have  an  unfa- 
!ble  defire  after  getting  riches  ;  they 
^n  to  make  good  Markets  for  them- 
K  2  felves ; 


i 


194  The  eighth  Confident  ion 

felves !  if  they  meet  with  a  good  pennj 
worth,  they  prefently  lay  hold  upon  i 
their  hand  is  prefently  in  the  purfe,  eitht 
laying  out  for  gain,  or  receiving  in  gain 
they  know  how  to  make  the  beft  ufe  an 
advantage  of  their  money;  they  get  a 
in  fight  into  the  myfteries  of  divers  trades 
they  will  be  talking  of  merchandife,  the 
will  learn  good  judgment  of  Wines,  the- 
will  tell  you  whatfafliion  and  cut  is  in  uf 
beyond  fea,  Juvenal  the  Poet  in  his  Sj 
tyrs,  gave  thefe  a  lafh  long  ago. 

This  cU  Wives  fetch  Bys  in  their  Infamy, 
And  Girls  d»  learn  before  their  AB  C. 
Hence  is  rid 
e-f  every  vice. 

Hence  cometh  our  groft  ignorance,  an> 
forgetfulnefs  of  things  Eternal.  Youn 
and  old,  all  do  overvalue  their  Monej 
but  as  for  Heaven  and  Eternity,  the 
know  not,  neither  will  they  underftan 
the  true  woithof  them.  But  let  us  prt 
ceed. 


CHAP 


nport  Eternity.         195 

CHAP.    II. 

tttrnity  is  a  Sea,  and  a  thru-headed  Hydra: 

I  but  it  ts  aljo  a  Fountain  of  all  Joy. 

[Would  fain  ask  thee,  O  Chiiftian 
Man,  whofoever  thou  art  that  heareft 
iermons  often,  but  feldom,  it  may  be, 
kith  attention  and  devotion  j  thee  efpe- 
ially  fain  would  I  ask  one  queftion  Sup- 
ofe  thou  fliouldft  take  in  hand  to  lade  out 

II  the  Water  in  the  Sea,  into  a  fmall 
aver  near  adjoyning,  which  runneth  back 
gain  into  the  Sea  continually,  as  faft  as  it 
•  caft  out.  Suppofe  thou  fliouldft  ufe  no 
ther  Ladle  but  a  very  fmal]  fpoon  to  caft 
:  out  withall.  Now  tell  me,  How  long 
beft  thou  think  thou  fhouldeft  be  in  drain- 
fig  of  the  Sea  :  Or  again,  fuppofe  thou 
houldft  draw  it  out  with  a  Bucket  as  big 
\> an  Hogffeead  ;  and  as  faft  as  thou  draw- 
It,  pour  it  out  into  another  Channel. 
tafwer  me,  In  how  many  years  doft  thou 
nnk  thou  mould  ft  be  able  to  draw  the 
ea  dry  ;  To  fit  fcorching  and  frying  in 
le  flames  of  Hell  fire  fo  many  years,  I 
now  thou  wilt  fay,  were  a  grievous  and 
iretched  torment  ;  and  yet  the  damned 
ould  think  it  well  with  them,  if  it  were 
) :  They  would  like  the  condition  well  and 

K3  not 


1 96  The  eighth  Confederation 

nor  think  the  time  long,  fo  that  they  h, 
any  aflurance,  that  at  length  their  tormen 
fhouid  have  an  end,  and  not  extend  to  j 
Eternity. 

We  read  in  Heathenifh  Authors  of  0 
time,  a  thing  more  ftrange  than  true,  1 
a  certain  Hydra  of  Snake,  (which  as  th< 
feigned  )  had  three  head?,  and  as  foon 
one  was  cut  off,  had  two  flioot  up  intl 
place  thereof.  But  if  this  Hydra  be  ai 
where  to  be  found,  it  is  in  Hell ;  whe 
there  is  a  threefold  Eternity;  which  lii 
the  Hydra  ftretcheth  out  her  long  nee 
with  three  heads,  that  is,  The  pain  of  h 
the  pain  of  fence,  and  the  worm  ofConfcw 
that  never  dieth.  What  miferable  ar 
improvident  Men  are  we,  that  having  b\ 
a  fhort  journey  to, go,  but  full  of  dange 
all  the  way,go  on  notwithstanding  forne 
rily  and  fportingly,  as  if  We  were  walfcic 
all  the  while  through  Paradife,  or  a  rac 
p'eafant  Garden ,  free  from  all  fear  of  I 
nemies ;  and  in  the  end  of  our  walk  pr< 
i'ently  to  be  received  and  admitted  as  C 
tizens  into  our  Heavenly  Countrey,  a  plat 
of  all  fecurity  !  For  can  we  be  ignorant 
if  we  be,  it  is  our  own  fault.  But  we  car 
not  be  ignorant,  that  at  length  we  flla 
corns  to  the  two  Gates  of  Eternity,  th 
one  of  the  blefled,  the  other  of  the  dam 
ned :  And  enter  we  muft  at  one  of  then 

th; 


upon  Eternity,         197 

hat  is  certain  ;  at  which,  God  knows,  it 
s  accordingly  as  we  (hall  behave  and  carry 
jur  felves  by  the  way. 

Laurent  ius  Juftinianus,  wondering  at 
Ee  merry  madnefs  of  fuch  Travellers, 
Jieaks  forth  into  this  exclamation,  O  the 
'intent  able  condition  of  mortal  Men,  which 
\9  on  exalting  all  the  way,  whilefi  they  are 
'nit  exiles  or  banijhed  men  from  their  own 
*9mtrey\  Let  us  not  fettle  oar  minds  up- 
m  any  vain  joys  and  fond  toys  by  the  way* 
ffhileft  Wi  are  traveliing  towards  our 
Country  ;  but  let  us  fo  run  our  race,  that 
it  the  end  thereof,  we  may  obtain  admit- 
tance in  at  the  Gare,  which  is  the  entrance 
0  Eternal  BleiTednels  God  hath  indeed 
:reated  us  rather  unto  joys  and  pleafures, 
han  unto  labors  and  forrows  ;  but  w<s  are 
iroch  miftaken,  both  of  the  time  and  place: 
It  is  not  here,  it  fhall  be  hereafcer.  Joys 
lire  prepared  in  Heaven  ;  hut  none  b  t 
the  good  and  faithful  fervants  mall  enter 
into  them.  And  by  what  means  may  a 
man  obtain  entrance  ?  Ktvoweft  thou  ro; 
What  Chrifr  faid  ?  The  Kingdom  of  Hea ven 
'uffereth  violence  ,  and  the  violent  take  it  by 
rorce,  Mitth,  11.  12.  Think  now  thus 
wirh  thy  felf,  Am  I  this  violent  Man  ?  is 
:his  the  violence  here  fpoken  of,  To  eat, 
ro  drink,  to  rife  up  to  play,  to  lie  doWn,to 
take  my  eafe  ?  It  is  not  certainly.  Fight 
K4  we 


> 


#  198  The  eighth  Confederation 

we  muft,  but  it  muft  be  the  good  fight 
like  Chriftian  Champions ;  Run  we  mnft 
but  fo,  that  we  may  obtain  ;  ftrive  w< 
muft,  but  to  enter  in  at  the  (height  Gate. 
Labor  we  muft,  and  offer  violence  to  the 
Kingdom  of  Heaven  ;  but  it  muft  be  in 
due  time  and  place.  Now  whileft  we" have 
time  here,  whileft  we  are  on  the  way 
whileft  we  have  life  and  ftrength,  that 
when  we  come  to  the  point  of  death,  and 
€0  pafs  the  Horizon  of  this  World,  and  de« 
part  into  another,  never  to  return  back 
again  ;  when  we  ftnll  be  tranflited  from 
Time  to  Eternity,  then  at  the  laft  we  may 
have  joy  for  our  life  paft,and  hope  for  that 
which  is  to  come.  Let  us  labor  therefore, 
let  us  labor,  I  fay,  and  offer  violence  to 
our  felves,  fighting  againft  our  own  fro- 
ward  wills  and  affections  :  fo  fhall  we  ob- 
tain by  the  mercy  of  God,  everlafting  reft 
for  ftiort  labor,  and  eternal  glory  for  a  few- 
days  travel. 

True  and  folid  joy  is  not  here  to  be 
found  in  vain  delights  and  pleafures,  but 
in  Heaven,  where  there  is  joy  and  pleafure 
for  evermore.  God  prepared  a  gourd  and 
made  it  come  over  Jonah,  that  it  might  be  * 
foadoro  over  his  head,  to  deliver  him  from  his 
grief \  Jonah  4.  6.  So  Jonah  was  exceed- 
ing  glad  of  the  gourd.  And  what  is  all  the 
nleafure,  or  rather  vanity  of  this  prefent 

World  ? 


t< 


upon  Eternity.        iy$ 

1  World  ?  Is  it  not  like  Jonah's  gourd  fltfu 
riming  for  a  time,  and  yielding  a  comfort- 
able fhadow  ?  Rich  Men  have  their  gour4 
ItJlo,  that  is*  their  riches,  under  the  fh 
whereof  they  re  Joyce  with  exceed 
joy.    Drunkards  and  Gluttons  f 
gourds  alfo,  that  is,  great  T  < 
licious  fare;  under  the  uVd  rv 
tthey  are  merry  and  joyfu 
Men   have  alfo  their  gourd    too,  row  U 
their  unlawful   pleafures,  under-  fte  fhv 
dow  whereof  they  lie  down  an 
themfelves,    But  (  alafs !  )  forrow  follows 
after  fuch  jo£,  and  fuddenly  overtake 
Their  mirth  is'foon  turned  into  mourning, 
and   their   delights  and   pleafures  end  in 
gall  and  bitternefs.    For  whit  became 
Jonah's  gourd,     God  prepared  a  Worm  when 
the    morning  rofe   the  next  day,  and  it  [mote 
the  gourd  that  it  withered.     Now  te]}  me , 
fonah,  where  is  thy  gburd  ?  What  is  be- 
come of  it  ?  Where  is  now  thy  exceeding 
great  joy  ;  They  are  borh  gone  together, 
thy  gourd  is  withered,  and  thy  joy  is  end- 
ed.    Such  are  our  vain  delights  and  plea- 
fures, fuch  is  our  joy,  rather  fhadows  of 
things  than  any  thing  indeed,  thty  pits  3- 
way  fuddenly,  and  become  like   Jonah's 
gourd  that  foon  withered.   The  joy  of  rhis 
World   is  but  for  a  moment,  but  the  joy 
of  the  life  to  come  for  all  Eternity. 

&  5  CHAP. 


«ioo  The  eighth  Confederation 

CHAP.   III. 

Here  is  declared  h  a  moft  memorable  exam- 
pie,  How  {wet  and  precious  the  tafle  oj 
Eternity  is. 

THis  knew  Theodoras  very  Well,  one 
born  of  Chriftian  Parents;  and,  as  it 
feems,  he  learned  it  betimes,  when  for 
years  he  wis  but  a  youth,  but  an  old  Mac 
for  judgment  and  difctetion.  For  on  % 
great  feftival  day,  kept  throughout  all 
Egypt,  there  being  a  great  feaft  at  his  Fa- 
thers houfe,  and  many  invited  thereunto 
when  fome  were  eating  and  drinking,  o 
thers  laughing  and  playing,  t  and  other: 
fporting  and  dancing;  he  amidft  all  theft 
jollities,  retired  himfelf  to  his  in  ware 
Clofet,  finding  himfelf  wounded  to  th< 
heart,  but  with  a  chafte  arrow.  For  thu 
he  began  to  expoftulate  with  himfelf.  Ufl 
happy  Theodore}  What  would  it  profit 
thee,  if  thou  fhouldft  gain  the  whol< 
World  ?  Many  things  thou  haft  indeed,  bu 
canft  thou  tell  how  long  thou  ftialt  enjo) 
them?  Thou  lived  in  abundance  now 
thou  maift  feaft  it,  and  make  merry ;  thot 
maift  laugh  and  be  fat,  thou  maift  rejoyo 
and  skip  for  joy.  But  art  thou  fure  ho* 
long  this  lhall  iaft,  I  fliould  like  it  well  I 


upon  Eternity.        20F3 

it  would  laft  always.    But  what  fhall  I  do  ? 
ihall  I,  for  the  enjoying  of  theft  Ihort  and 
tranfitory  pleasures  &  delights,deprive  my 
felf  of  thofe  joys  which  are  Eternal  ?  Tell 
me,   Theodore,  is  this  according  to  ChrifH- 
an  Religion,  to  frame  unto  our  felves  an 
Heaven  hereon  Earth,    and  think  to  pafs 
from   delights  to  delights  from  Temporal 
to   Eternal  :  Either    lam   much  deceived, 
or  elfe  Chrift  fluw<fd  unto  us  another  way 
unto   the  Kingdom  of  Heaven,  and  that 
is  through  many  tribulations.     Therefore 
have  no  more  to  do  with  worldly  vanities 
but  prefer  Eternal  joys  before  Temporal. 
Thus  he  faid,  and  fell  a  weeping.  So  then, 
he  retired   himfelf    into  a  withdrawing 
room,   and  there  profiting  himfeJf  upon 
the  Earth,  he   prayed  after   this  manner. 
Eternal  God,  try    heart    it    naked    and    open 
before  thee,    I- fend  up  my  fight    at  humble 
Oratort    and    Petitionert  unto    thee :  /  know 
not  what  to  ask,    nor  hove.  Only   this   one  thing 
J  beg  at  thy  hands,    Thai  thm  wilt  not  Juffer' 
we  to  die  an    Eternal  Death.      Lord,    thou, 
knoxejl  that  1  love  thee9    and  that  I  defire  to 
be   with  thee,  that  I  may  fing  Eternal  praifes 
unto  thee  :  Lord  have  mercy  upon  me.  Whilft 
he  was  thus  praying,  in  comes  his  Mother, 
on  a  fudden.  and  preferltly  perceiveth  by 
the  rednefs  and  moiftnefs  of  his  eyes,  that 
had  been  a  weeping  ;and  thereupon  fee' 

faith, 


b 


lot  The  eighth  Confideration 

faith,  My  Son,  What  is  the  matter  witl 
thee  ?  Why  weepefi  thou  ?  Why  mournefi 
thou?  Why  keepetbthou  out  of  fight  today  } 
Why  doft  thou  not  come  to  the  Table  I  The 
re(f  are  all  there  :  Thy  company  is  defired ; 
Come  away.  But  Theodore  anfwered,  and 
faid,  /  pray  you,  good  Mother,  haw  me  ex- 
cufed  ;  I  find  my  \elf  fomewhat  ill  at  ftomach, 
I  pray  you  do  not  urge  me  to  eat  or  drink 
again]}  my  ftomach.  ho  with  a  fair  and 
colourable  pretence  he  fent  away  his  Mo- 
ther ;  then  being  alone,  he  conferred  with 
God  and  himfelf  about  Eternity,  and 
ftri&Iy  examined  all  the  courfe  of  his  lift 
faying  unto  himfelf,  What  am  I?  or,  What 
have  1  keen}  How  hath  it  been  with  me 
heretofore!  or,  How  [ball  it  be  with  we 
hereafter,  if  I  lofe  my  part  andfellowjbip  in 
the  Kingdom  of  Heaven  and  Blejfed  Eter* 
nity  ?  There  are  divers  ways  to  Heaven : 
Some  go  one  way,  and  fome  another  ;  it  is  no 
matter  which  way  we  go,  fo  we  come  thither. 
But  becaufe  all  ways  are  not  alike,  neither  are 
all  natures  alike,  every  man  ought  to  chufe 
that  way  which  is  moft  convenient.  -There  it 
a  fart  way,  and  a  long  ;  afaje  way  and  a 
dangerous.  If  then  I  be  afraid  to  go  a  long  and 
dangerous  way,  there  is  a  farter  and  a  fafer9 
vhich  if  I  fail  ctofc  without  all  doubt,  I 
fall  have  the  Angels  for  my  companions  and 
tetnforuru  ***  they,  will  alfo  rejojpe. 


upon  Eternity.         203 

Wtll%  Theodore,  defer  a  while,  but  not 
too  long,  and  do  not  yield  too  much.  I  hope 
ijball  one  day  grow  a  ftrong  Man,  and  then 
ifhall  be  better  able  to  deal  with  mine  ene- 
mies,  for  I  jball  find  thofe  that  are  ftrong  : 
But  what  if  they  be  eajy,  flattering,  fawn- 
ing, and  fucb  as  will  even  weep  for  me  ?  The 
truth  is,  I  am  moft  afraid  of  fucb.  But  pinch 
Up  a  good  heart,  Man9  and  though  by  nature 
thou  art  flexible  and  eajily  moved,  yet  pray 
unto  Chrift,  and  he  will  make  thee  ftrong  and 
immoveable.  But  what  if  thy  Mother  fails 
a  weeping,  befeecheth  thee  with  her  tears 
trickling  down  her  cheeks  ?  What  if  [he  hangs 
about  thy  neck  ;  and  dejires  thee  tofpare  thy 
felf?  What  ifjhejbews  thee  her  breafts  which 
%ave  thee  fuck  ?  Will  not  all  thefe  move 
thee}  Here  remember  what  St.  Jerome 
faith,  Uotwithftanding  all  thefe  importuni- 
ties, run  with  fpeed  unto  the  Standard  of 
Cbrijls  Crofs.  It  is  a  vertue  and  praife wor- 
thy to  be  cruel  in  fuch  a  caje  as  this.  It  is 
the  portion  and  Inheritance  of  thy  Mother  the 
Church,  to  ft  and  under  the  Crofs  of  Chrift  • 
So  did  Mary,  the  Mother  of  Chrift  ;  and  Jo 
muft  thou,  if  thou  wilt  have  God  thy  Father 
m  Heaven  ;  and  the  Churchy  thy  Mother^  on 
Earth :  And  fo  thou  wilt  if  thou  beeft  a 
true  fon  and  no  baftard.  But  muft  1  do  it 
new  in  my  youth,  in  the  fower  if  mine  age  I 
that  is  hard :  Sa  it  it  indeed  to  ftejh  and 

blood 


€  204  The  eighth  Confederation 

blood.  But  experience  teacheth  it,  that  Go, 
is  not  well  pleafed  with  late  fervice ;  fir  1st 
fer vices  are  feldom  good  Therefore  they  a 
well,  that  begin  to  ferve  God  betimes,  th& 
feek  hint  early,  and  remember  him  in  th 
days  of  their  youth  t  and  learn  to  fubmit  thei 
tender  necks  unto  the  yoke  of  Chnjf.  Bat 
have  been  brought  up  tenderly^  I  have  bee 
fed  with  dainties,  and  Jhall  1  now  enter  M 
on  a  ftricl  and  rigid  course  of  Life,  and  fti\ 
adieu  to  all  my  pleafures  ?  Shall  1  be  abfei 
endure  it,  1  hope  I  jhall.  But,  how  long 
For  a  year  or  two  ;  that  is  not  enough  : 
muft  go  further,  and  continue  to  the  end,  eve\ 
as  long  as  I  live*  Iherefore  weigh  and  con 
fider  the  matter  well  with  thy  felf ,  befir 
thou  refolveft  ;  and  either  never  begin,  0 
elfe  continue  to  the  end.  I  will  by  Gods  ajfift 
jince  ;  for  I  hope  he  will  not  leave  me  alon, 
t,o  (irive  with  thefe  difficulties,  which  of  m 
Jelf  I  (hall  not  be  able  to  overcome.  But  i 
is  a  hard  matter  to  firive  .againft  cuJlome%  I 
have  hitherto  lived  like  a  Nobleman  and  '4 
Freeman  ;  and  jhall  I  now  live  like  a  pott 
man,  and  a  flave  Or,  if  I  do,  how  lorn 
jhall  I  live  ft  \  If  1  put  on  the  Poor-mart, 
perjon,  and  act  in  the  Theatre  of  this  World* 
when  jhall  I  put  it  off?  At  the  end  oftfa 
lajt  A3,  And  how  far  is  it  thither}  As 
Jong  as  it  is  to  the  laft  breath.  Thy  part  is  not 
ended  till  thou  art  to  depart  out  of  this  life. 

H 


upon  Eternity.  2.05 

(f  ffcw  once  comeft  forth  in  the  Poor-mans 
drefs,  there  is  no  putting  it  off  again  :  .  Thou 
mujl  not  once  think  of  thy  Silks \  Sattens,  and 
Velvets.  Purple  and  fine  Linnen  thou  muft 
not  wear,  until  thou  beefi  ckathed  with  the 
Robe  of  Immortaltty  and  Glory, 

Theodore,  What  thinkeft  thou  ?  Shah 
thou  be  able  to  hold  out  to  the  laji  Acl  ?  I  will 
fir ive  what  I  can,  and  comfort  my  felf  by  the 
example  of  other  good  Atlors  that  have  gone 
before  me.  And  whom  jhall  I  chufe  rather 
to  follow  and  imitate*  than  Chrift,  the  Son  of 
God,  who  voluntarily  became  poorf  and  made 
himfelf  of  no  reputation,  humbling  himfelf 
above  meafure,  to  do  and  fuffer  like  a  fervanty 
being  Lord  of  all  ?  And  Jhall  not  I  do  and 
fuffer  any  thing  after  his  example  ?  Shall 
not  I  take  up  the  Crofs  and  follow  him  ?  Am 
I  better  than  he%  Why  jhould  I  be  afraid  to 
follow  when  J  have  fuch  a  Leader  ?  For 
who  is  it  ?  Who  bids  me  follow  him  ?  /;  is  the 
voice  of  Man  that  J  hear  ;  but  it  is  the  Will 
$f  God,  whom  I  ought  to  obey,  becaufe  he 
commands.  But  this  is  too  high  a  point  of 
Philofophy,  for  a  Man  to  firfake  his  riches, 
and  to  embrace  poverty.  And  what  wilt  thou 
do,  Theodore?  Rejolve  with  thy  felf  what 
to  do. 

Why  do  I  thus  leng  doubt,  and  difpute 
within  my  felf?  Why  do  I  waver  thus  be- 
tween hope  and  fear  ?  Have  I  not  the  example 

•f 


,  2o6  The  eighth  Confideration 

if  my  Lord  before  mine   eyes  ?  Did  not  I 

fufer  many  things  not  to  be  uttered  ?  Was  m 

he    nailed  to  the  Crofs,  and  defpitefully  ufed 

He  forfiek  his  heavenly  Treasures  and   cam 

foot  into   this  World.    His  birth,   life,   a* 

death  Jbew  it.     At  his  birth  he  wanted  a  Cra 

die  ;  in  his  life  be  had  no  where  to  hide  h 

Head ;  and  at  his  death  he  had  not  whir 

withall  to  cover  his  Body.     Naked   came  I 

into  this  World,  and  naked  he  went  out.     Hn 

was  it  with  him  in  his  life;  He  was  fain  \ 

flee  from  one  place  to  another.    Hewasoftt 

wearied  with  travel,  fctrched  with  heat,  am 

dry  for  thirft.     He  was  as  indefatigable  i 

doing,    as  he  was  patient  infujfering,     an 

both  in  an  high  degree.    Was  ever  any  one  j 

well  bent  to  poverty f  fo  patient  in  labors,  an 

fo  gentle  and  mild  when   he  was  reproached 

And  jhouldl  be  ajhamed  ef  fuch   a  Leader 

Should  I  blujb  to  be  called  one  of  his  follow 

trs?  Shall  not  I  be  content    to-be  fuch  asm 

Lord  and  Saviour  will  have   me  to  be  ?  I  at 

ready,  for  love  of  him,  to  fuffer  hunger,  thirft 

told,    nakedness,    poverty,    and  Juch  like.    , 

am  willing  for  his  fake,     to  be  bound,     burnt 

and  cut  in  pieces.     Thtfe  bufferings   are  bu 

jhort9    they    cannot    continue  long.     But    th 

joys  or  torments  of  Eternity  are  long  indeed; 

for  they  Jhall  never  have  end     Therefore  fare 

well  all  the  World9    and  the  things  that  are  h 

i\    I  tare   not  for  you,    I  regard  you  not , 

Farewell 


upon  Eternity.  207  j 

Farewel,  I  fay  ;  but  welcome  Eternity  ; 
vhenfoever  thou  cotnefl  :  Thou  art  the  only 
hing  that  lfeek  after ;  my  Soul  longeth  after 
bee  ;  there  is  nothing  that  I  dejire  in  com* 
^arifon  of  thee. 

1  With  the  Heat  of  fuch  Cogitations  his 
foul  was  fo  let  on  fire,  that  it  was  infli- 
hed  with  the  love  of  Eternity,  which  the 
UefTcd  fhall  enjoy  in  Heaven.  Therefore 
ie  refolved  to  take  leave  of  his  Parents, 
o  forfake  his  riches,  and  bid  adieu  to  his 
lelights  for  ever.  He  did  not  refolve  hafti- 
Jr,  but  continued  in  Jiis  refolution  con- 
hndy.  He  was  not  foon  hot*  and  foon 
old  ;  he  was  not  altered  all  on  a  fud- 
len ;  he  did  not  pafs  from  one  extream  to 
nother  ;  he  did  not  (hive  for  the  higheft 
•itch  at  the  firft,  butrofeup  by  degrtes 
nd  became  one  of  Pachonius  his  Scholars, 
fou  have  heard  the  prologue,  but  there 
bllows  no  Tragedy  after  it :  For  contrary 

0  the  Law  of  a  Tragedy,  we  have  a  for- 
owful  beginning,  but  a  joyful  ending  He 
ame  forth  with  a  Lacrynue,  but  went  off 
nth  a  Plaudite  :  At  his  lntratf  there  was 
keeping  for  grief ;  but  at  his  Exit,  there 
ras  clapping  of  hands  for  joy.  Thus  have 
e  heard  the  life  and  death  of  Theodorus, 
rhofe  Soul  fed  as  it  were  upon  thoughts 
f  Eternity,   and  was  delighted  therewith 

1  with  marrow  and  fatnefs.    He  was  not 

of 


1  2o8  The  eighth  Confide  rat  ion 

of  the  Worlds  mind,  which  counteth  E- 
termty  but  a  Fable  ;  but  refufed  not  him- 
felf  to  become  a  Fable  and  a  by  word  in 
the  World,  being  perfwaded  fully  of  a 
Blefed  Eternity  ; and  earneftly  defiring  and 
thirftinj*  to  have  a  part  in  it. 

Chriftian  Brethren,  fhall  I  fpeak  a  free 
word,  but  a  true  ?  Or  not  I  bur  Tkeodo. 
rus.  Mofl:  men  live  Co,  as  if  there  were 
no  fuch  thing  as  Eurnitytzs  if  it  were  bin 
a  meer  Fable  and  a  feigned  thing.  But  whit 
do  I  tell  you  ofTheodorus  ?  Will  you  heat 
what  St.  Peter  faith,  The  day  of  the  Lora 
will  come  as  a  thiej  in  the  night ,  in  the  which 
the  heavens  jhall  pafs  away  with  a  great 
noije,  and  the  ehments  jhall  melt  with  fer- 
venj  heat,  the  earth  alfo  and  the  works  thai 
are  therein  Jhall  be  burnt  up.  Seeing  then 
that  all  thefe  things  jhall  be  ditfolved,  what 
manner  of  men  ought  we  to  be  in  all  holy 
Converfatim  and  god'inefs  ?  2  Pet-  3.  I©» 
But  where  are  thofe  men  now  a  days,  by 
whofe  holy  converfation  and  godlinefs  a 
man  may  judge  that  they  believe  St.  Peter 
that  the  day  of  the  Lord  is  coming  and 
that  Eternity  fhall  follow  after?  But  ii 
you  will  not  believe  St  Peter,  hear  what 
Truth  it  felf  faith,  Wide  is  the  gate,  ana 
broad  is  the  way  that  leadeth  to  dejlruElion, 
and  many  there  be  that  go  in  thereat.  Mat 
7.  1 3.  Certainly  men  would  not  go  in  at  the 

broad 


upon  Eternity.  209* 

broad  gate  of  deftru&ion,  if  they  did  think 
they  fhould  come  out  no  more,  if  they  did 
once  dream  of  Eternity.  But,  as  I  faid  be- 
fore, moft  Men  make  Eternity  but  a  feigned 
thing,a  witty  invention  to  keep  Men  in  aw, 
and  a  good  honeft  fable  And  yet  how  ma- 
ny are  apt  to  fay,  We  believe  that  there  is 
a  Blejfed  Eternity  after  this  life,  we  hope  to 
have  part  in  it,  we  have  a  defire  and  long- 
ing after  it,  But  (alafs !  )  how  little  is  their 
faith !  how  vain  is  their  hope !  how  cold  is 
their  defire  !  Prefent  pleasures,  money  in 
the  hand,  the  allurements  of  the  flelh  ileal 
away  the  hearts  of  many,  and  by  littie  and 
little,  make  the  defire  and  love  of  Eternity 
grow  quite  cold  in  them,  as  if  they  had 
drowned  and  buried  it  in  the  grave  of  obli- 
vion, We  hear  it  often  read  and  preactied  ; 
Thus  faith  the  lord,  This  is  the  Commandment 
of  the  Lerd :  And  as  often  as  we  hear  it,we 
ftill  negleft  it.  Say  the  Lord  what  he  will, 
command  what  he  will,  our  old  way  plea- 
feth  us  beft,  We  will  walk  after  our  own  de- 
vices, and  we  will  every  one  do  the.  imagination 
of  his  evil  heart.  Therefore  thus  faith  the  Lord, 
Ask  ye  now  amon£ft  ths  Heathen  who  huh 
heard  fueh  horrible  things,  Jer.  1 8.  izt  i{ 
Had  the  people  which  knew  no  God,  but 
known  thefe  fecrets  of  Etetnity,  certain- 
ly they  never  would  have  contemned  and 
negleited  thtm.    Go  to  now,   O  ye  Sons   of 

Men, 


•2io  The  eighth  Confide  rat  ion 

Men,  becaufe  J  have  called,  and  ye  refufed,  I 
have  /berthed  out  my  bands,  and  no  Man  re- 
garded. I  will  alfo  laugh  at  your  calamity, 
t  mil  mock  when  your  fear  cometh ;  when 
jour  fear  cometh  as  deflation,  and  your  de- 
firuBion  cometh  as  a  whirlwind';  whet 
difirefs  and  anguifh  cometh  upon  ;•«,  Prov. 
I,  24,  25,  27.  When  Eternity  mall  fudden- 
ly  overtake  you.  If  Death  feize  upon  you 
in  this  miferable  ftate  and  condition,  there 
is  then  no  hope  of  mercy  :  The  Gate  is 
prefently  flaut,  there  is  no  opening  of  it. 
The  fentence  of  condemnation  is  paft, 
there  is  no  repealing  of  it  Depart  ye  cur- 
fed  into  everlafling  fire,  prepared  for  the  Devii 
and  his  Angels.,   Matth.  2?.  41. 

\Yarch  therefore,  good  Chriftians, watch 
I  fay  ;  The  Judge  (lands  at  the  Gate  That 
may  happen  in  a  minute  that  you  may  be 
lorry  for,  for  all  Eternity.  Anthony  the  Great 
in  a  certain  Sermon  which  he  made  to  the 
people,  fpake  thus  unto  them.  Dearly  be. 
loved  Brethren,  in  matters  of  this  life  we 
have  a  care  to  make  good  bargains*  we  will 
be  fure  to  have  a  penny  wo/thfor  a  penny.  I 
lay  out  for  inflance  fo  much  money,  and 
I  have  the  worth  of  it  in  wares ;  I  give  fo 
many  crowns,  and  I  have  fo  mai»y  bufhels 
of  Wheat ;  fo  many  pounds,  and  I  have 
fo  many  quarters  of  Malt.  But  we  are  not 
fb  wife  in  Heavenly  matters  ;  we  will  not 

give 


upon  Eternity,         an  ^ 

give  things  Temporal ,  !Q  Exchange  for 
things  Eternal.  Eternal  life  is  a  thing  not 
worth  looking  after,  we  much  undervalue 
it,  we  will  fcarce  give  any  thing  for  it,  we 
will  not  take  any  pains  or  labor  to  obtain 
it.  And  yet  what  is  our  labor,  fuppofe 
the  greateft  we  can  undergo  ?  If  it  be  com- 
pared unto  life  Eternal  the  reward  of  it,' 
it  will  not  amount  to  fo  much  as  a  half- 
penny in  refpeft  and  reference  to  a  Mil- 
lion of  Gold.  For  what  faith  the  Pjaltnijl, 
Ihe  days  of  our  life  are  threefcere  years  and 
ten;  and  if  by  reafon  tf  ftrength  they  It 
feurfcore  years,  yet  is  their  ftrength,  labour 
and  ferrtm,  Pfal  90.  10.  But  fuppofe  a 
Man  mould  live  an  hundred  years, to  fpeak 
with  the  moft,  and  all  that  while  ferve 
God  zealoufly,  and  faithfully,  were  it  not 
time  well  fpent  to  gain  Eternity  ?  were  not 
the  labor  well  beftowed,  to  purchafe  a 
Kingdom  ?  I  do  not  mean  a  Kingdom  to 
continue  for  a  hundred  years  only,  but 
throughout  all  ages  ;  not  an  Earthly  King- 
dom, bm  the  Kingdom  of  Heaven.  There- 
fore, Chriftian  Brethren,  be  not  puffed  up 
with  vain  glory,  be  not  ambitious  after 
worldly  honour,  be  not  wearied  out  with 
well-doing,  be  not  caft  down  with  afflifrJ- 
ons,  do  not  fink  under  the  burden  of  the 
Crofs,  but  bear  it  patiently  and  chearful- 
!y  Rejeycing,    with  the  Apoftles,    thai  je 


art 


•i  i  %  The  eighth  Confi deration 

sre  counted  worthy  to  fujfer.  Rom.  5.  $  For 
.  /  reckon,  faith  St.  Paul,  that  the  [ufferingt 
of  this  prefent  time  are  not  -worthy  to  he  com* 
pared  with  the  glory  which  jball  be  revealed 
in  us,  Rom  8-  18.  Let  no  man  when  he 
hath  forfaken  the  World,think  that  he  hath 
forfaken  any  great  matter.  For  what  is 
Earth  in  Comparifon  of  Heaven  ?It  is  but 
a  Centre  to  the  Circle,  a  Minute  to  Eter~ 
nity^  a  Drop  to  the  Sea,  and  a  Grain  of 
Duft  to  the  Dry  Land.  W  hat  are  our 
riches?  Fading  and  uncertain  moveables. 
We  are  foon  taken  from  them,or  they  from 
us.  Though  with  much  ado  we  keep  them 
as  long  as  we  live,  yet  whether  wc  will  or 
no  we 'muft:  part  with  them,  when  we  die 
we  cannot  carry  them  to  our  Graves.  Why 
do  we  not  then  make  a  vertue  of  neceflity? 
Why  do  we  not  willingly  part  with  them 
whileft  they  are  ours,  feeing  that  fhortly 
we  muft  part  with  them,  whether  we  will 
or  not,  when  Death  attacheth  us  for  a 
debt  due  to  Nature,  and  then  they  can  be 
no  longer  ours  ?  Why  do  we  not  lay  them 
out  like  good  Merchants  for  the  Margarite 
or  precious  Pearl  of  Eternal  life  ?  Thus 
fweetly  goes  on  Athanafius ;  But  I  muft 
leave  him  and  draw  to  a  conclulion. 

Pachonius  was  wont,  whenfoever  he  felt 
any  unlawful  thoughts  or  defires  arife  in 
his  mind,  to  drive  them  away  with  the  re- 
membrance 


upon  Eternity.  .         213 

nembrance  of  Eternity '<.;  and  if  at  any 
:ime  he  perceived  them  to  rebel  again,  he 
Mil  rep'el'd  them  by  meditating  ferioufly 
jpon  Eternity,  the  Eternal  punifhments  of 
Jie  damned,  the  torments  without  end, 
:he  fire  that  never  goes  out  and  the  worm 
:hat  never  dieth,  and  here  I  will  conclude 
:his  Confederation,  with  the  Exhortation 
Df  the  fame  Pachonius*  Before  alt  things, 
[aith  he,  let  us  every  day  think  upon  the  lafi 
day  ;  let  us  in  time  remember  Eternity  ;  let 
its  every  minute  we  have  to  livef  fo  livet  as 
if  v>e  lived  in  fear  of  Ever  lading  Torments; 
ihatfoy  by  the  Mercy  of  God  m  Jefiu  Chrifl, 
we  may  forever  efcape  tbemi 


TH  E 


Good-ifofteivwliat  p'oocl  itewg  sM 
I  doe  -that  I  may  hatfe  etbrhall 


It  is  e alter  for a  ccrnielioao  ihrowih 
ike  eye  of  a  needle  .Ihen  for  a  rteh 
man  h  eder  mio  ihekvychme  ofjod 
he  love  of  riches  ^r /eternitie, 
arejmrce  refidcnt  m  011c  heart. 


upon  Eternity.        zis 

THE    NINTH 

CONSIDERATION 

UPON 

ET  E  R  N  I  T  T. 


N 


The  firfi  Conchjim. 

OMan  living  is  able  i„  word  to 
V*  exprefs,  or  in  thought  to  con- 
«ve  the  infinite  fpace  \(  %£« 
Jtween  a  true  Man,  ,„d  ,  ^£&. 
Cm,  true  fire  and  painted  fire,  the"  "a 
reatdeal  of  difference,  and  yetthefe 
e  in  fome  k,„d  one  like  un»M«*er 

H^beXnTT  fire  and'h«  «" 
rue  l,  between  the  forrows  of  this  life 
•d   the  parrrsof  Hell,  tnwe  £  £™ 
infon,  no  proportionate.  For  this  life 

j  f!?ce,of  T,me  i  but  the  life  to  come 
•d  the  forrows  thereof  cannot  be  Zt 
redby,„ythingbuton,  bem«- 

lb  is  without  meafure.  This  doth  our 
vtoutmoft  elegantly  exprefs  ;nth°G00Uf: 
lofSt.?.^,    by   the  Parable  of  the 

L  Vine- 


•  xi  6     the  ninth  Confident  ion 

Vine  branch,  if  a  Man  abide  not  in  me 
he  is  cafl  forth  as  a  branchy  and  is  withered 
and  Men  gather  them,  and  caft  them  into  tht 
fre9  and  they  are  burned,  John  15.6.  Ir. 
thefe  words  is  Eternity  briefly  and  plainlj 
defcribed  :  For  mark  the  words  well,  thej 
run  not  in  the  future,  Be  frail  be  caft  forth 
and  frail  wither ,  and  M-n  frail  gather  them 
and  frail  caft  them  into  the  fire,  and  the 
frail  be  burned  ;  I  fay  they  run  not  in  th< 
future,  but  all  in  the  freftnt  tenfe,  He  i 
caft  forth  and  withered,  and  Men  gather  then 
and  caft  them  into  the  fire,  and  they  are  burn 
ed.  They  are  burned.  This  is  the  ftate  am 
condition  of  the  damned,  They  are  bun 
ed,  that  is,  always  burning.  When  a  thoufan< 
years  are  paft  and  gone,  as  it  was  inth 
beginning,  fo  it  is  ftilJ,  'They  are  burned 
And  when  a  thoufand  and  a  thoufan 
more  yet  are  gone,  as  it  was,  £0  it  is,  Tht 
are  burned.  And  if  after  certain  milliofi 
of  years  the  queftion  be  asked,  Whati 
now  the  ftate  and  condition  of  thedamr 
ed?  What  do  they  ?  What  fuffer  they 
How  fares  it  with  them  ?  There  can  be  n 
other  anfwer  made  but  this,  They  are  bun 
ed,  ftill  burning,  continually,  inutterab[ 
Eternally,  from  one  age  to  another,  eve 
for  ever  and  ever.  Upon  this  place  e\ce 
lently  faith  St-  Auguftine,  One  of  thef 
two  muft  needs  be  the  condition  of  tfc 

Vine 


upon  Eternity.  217 

Vinebranch,  either  he  muft  abide  in  the 
Vine,  or  elfe  be  caft  into  the  fire  5  if  noc 
in  the  Vine,  then  certainly  in  the  tire.  But 
that  it  may  not  be  caft  into  the  fire,  lee  it 
(till  abide  in  the  Vine. 

Thefecond  Condufion. 

IF  thofe  Men  which  do  ftill  continue  in 
their  fins,  did  butknow  how  near  they 
ire  unto  Eternity,  and  everlafting  tor* 
ments  ;  how  that  God  in  a  moment,  in  a 
breath,  in  the  twinkling  of  an  eye  (  as  we 
[peak  )  may  fuddenly  take  them  away  in 
their  fins, and  deliver  them  up  unto  death- 
men fureiy,  if  they  had  it,  they  would' 
give  all  Spaw,  all  the  treafures  of  Ma 
ill  the  Gold  of  India,  yea  all  the  world,  to' 
obtain  but  one  hour  to  confefs  their  fins 
to  repent  them  of  the  fame,  and  to  ask 
God  pardon  and  forgivenefs :  They  Would 
nor,  certainly  they  would  not,  ftill  hu* 
and  embrace  rheir  fins,  they  would  not 
every  day  multiply  them  as  they  do,  they 
would  not  lodge  them  every  night  in  ffreir 
bolom,  an  d  Jy  fnorting  in  them,  Mattk  iC 
27.  For  what  is  a  Man  profited,  tf  he  fall 
Urn  the  whole  world,  and  lofe  his  own  tvul  ? 
Though  thou  lofeft  every  thing  eKe  |it& 
World,  yet,  O  Man,  have  a  care  to  keep 
L  z  thy 


ri 8    The  ninth  Confidcntlon  % 

thy  foul.  It  were  needlefs  here  to  reckc 
up  a  Catalogue  of  the  Martyrs  of  Chnft: 
all  ages.  There  art  whole  books  of  the 
in  great  volumes  :  they  are  recorded  i 
.all  pofterity,  and  their  names  ftiall  be  hi 
in  everlafting  remembrance.  But  tl 
greateft  honour  that  we  can  do  them  is  t 
follow  their  good  example,  to  learn  < 
them  Chriftian  fortitude  and  magnanim 
tv  to  fear  God  more  than  Man,  Man 
io  28.  God  which  is  able  to  deftroy  box 
body  and  foul  tn  Hell,  rather  than  Man  whit 
can  only  kill  the  body,  but  is  not  able  to  ki 
the  fcul',  to  love  God  more  than  all  ri 
World  ;  to  be  willing  to  pau  wi'haU  ft 
Chrift  to  lofe  all  to  fave  our  fou.o,  an 
gam  Eternity.  I  will  conclude  here  wir 
that  excellent  exhortation  of  St.  Jvguftim 
What  then  mall  we  do, brethren?  What 
What  elfe  but  whileft  we  have  time  amen 
our  lives,  where  we  have  done  amift,do  { 
no  more  ;  become  new  Men  ;  That  wha 
is  threatned  and  fhall  certainly  come  upo 
wicked  and  ungodly  Men,  may  not  fa 
upon  us ;  not  becaufe  we  fhall  not  be,  b» 
becaufe  we  fhall  not  be  like  unto  them 
Whatfoever  is  written  in  the  (cripture,  i 
written  for  our  learning,  it  is  the  voice  c 
God.  Obferve  and  make  good  ufe  0 
what  you  read  :  Whatfoeve?  we  fuffer  i: 
t his  life  is  but  the  gentle  rod  of  our  mor 

met 


upon  Eternity.         219 

erciful  Father,  who  corre&eth  us  here 
his  dear  children,  that  we  be  not  tor- 
cnted  with  the  damned  hereafter,  Why- 
en  do  the  light  afflictions  of  this  life 
;m  fo  grievous  unto  us?  Why  do  we  even 
smble  and  quake  for  fear,  when  we  do 
it  hsar  of  them  ?  The  moft  grievous  fuf- 
rings  of  this  life,  if  we  judge  .'right  of 
em  in  companion  of  everlafHng  fire, 
s  very  foiall. 

The  third  Co?:c!ujiin> 

*  Mongft  Chrittian.%    Goi  knoweth, 

X  fh^re  are  a  great  many,  that  either 
lieve  there  is  neither  Heaven  nor  Hell, 
life  if  they  did  truly  believe  it,  they 
3uM  certainly  live  orherwife  than  they 
■■■  Av  concerning  fuch  Men,  i  he  queftion 
ly  be  very  fitly  asked,  Luke  18.  8.  When 
'  Son  of  man  cmeth,jhzll  h»,  fmd  faith  upon 
i  earth  ?  Somi  there  are  that  would 
n  be  thought  to  be  true-B*lieversj  They 
nfefs  it  indeed  with  their  mouth,  but 
remb?e  with  their  double  hearts  ?  If 
sir  words  may  be  believed,they  may  go 
'  true  Believers,  but  if  their  lives  beex- 
•ined,  they  may  be  thought  to  be  no 
:ter  than  Infidels.  They  never  think  up- 
Eiernity,  or  very  feldom  ;  and  when 
ydo,they  do  but  think  upon  it  and  there 
L  3  is 


2i o  The  ninth  Conjiderdtion 

is  all;  it  is  gone  in  a  thought,  they  ne vet 
weigh  well  with  themfelves  what  it  is,thej 
never  ferioufly  meditate  upon  it,  they  ne 
ver  roufe  their  underftanding  to  be  inten 
upon  it,  they  never  bend  their  wills  am 
affeftions  to  feek  after  it,  they  never  im 
print  it  on  their  deep  cogitations  that  f< 
they  may  remember  it.  They  fcarce  be 
gin  to  think  upon  ir,  but  their  minds  at- 
preiently  fomewhere  elfe,  their  thought 
go  a  vvandring,  their  imagination  is  work 
ing  upon  fcmewhat  elfe.  And  if  at  an; 
time  tome  ffp  rks  of  devotion  and  god! 
deures  arife  in  their  hearts,  they  are  pr« 
fently  quenched  and  choaked  with  caif 
of  this  worM,  with  multitude  of  bufinef 
with  profits  or  pleasures,  and  fuch  lik« 
And  thus  miferable  Men  they  flop  thei 
ears,  and  clofe  their  eyes,  and  withot 
fear  or  underftanding  they  run  hoodwini 
in  the  way  that  leadeth  to  Eternal  deatl 
It  is  obferved  by  the  holy  Fathers  ofth 
Glutton  in  the  Gofpel,  that  he  never  lift 
ed  up  his  eyes  till  he  was  in  torments 
All  his  life  long  they  werelhutagainft  rt 
poor  and  againS  all  godlinefs  :  He  opene 
them  not  till  he  was  in  Hell,  when  itw; 
too  late.  And  it  is  no  marvel  chat  i 
many  Men  run  blindfold  to  the  houfe  « 
daughter,  and  Eternal  forrow  :  for  rf 
way  is  very  broad  and  pleafant,    fmooi 

an 


upon  Eternity.  221  » 

and  plain,  a  Man  can  hardly  go  out  of  it, 
there  is  no  fear  of  lofing  himfelf  till  he 
comes  to  the  end  thereof.  Then  he  (hall 
perceive  that  all  the  while  he  was  travel- 
og, he  was  quite  out  of  the  right  way  : 
then  I  fay,  when  there  is  no  returning  back 
again.  Many  would  like  this  way  well, 
if  there  were  no  end  thereof:  For,  though 
it  rids  merrily,  it  ends  miferably  :  and 
therefore  they  do  wifely,  that  leave  the 
great  road,  and  travel  on  in  the  rough 
way  ;  that  chufe  rather  to  go  through 
briers  and  thorns  unto  an  Eternal  Para- 
dife,  than  through  a  pleafant  Paradife  to 
in  Eternal  Prifon  ;  that  refolve  with 
rhemfelves  to  break  through  all  difficul- 
ties ;  counting  it  better  to  go  on  weeping 
*nd  mourning*  in  the  narrow  way  of  falva- 
tion,  rather  than  laughing  and  rejoycing 
in  the  broad  Way  of  deftniaion.  Moft  true 
it  is  which  Job  fpeaketh,  As  the  cloud  is 
conjmned  and  vdnijbed  away  ?  fo  he  that 
gosth  down  to  the  grave,  jhall  come  up  no 
more  :  He  Jbiall  return  no  more  to  his  houfe, 
wither  jball  his  place  know  him  any  more , 
fob  7,  9. 


w 


The  fourth  Conclujion. 

Hofoever  ufeth  to  defcend  into  a 

deep   and  ferious  confideration  of 

^  4  Eter- 


#  xii  The  ninth  Conjideration 

Eternity,  he  will  be  fo  far  from  living  Vi* 
centioufly  and  wantonly,  that  yon  fhall 
hardly  ever  fee  him  laughing  heartiJy.lt 
hath  been  obferved  of  as  many  as  hav« 
been  raifed  from  the  dead,  and  turned  a- 
gain  unto  life,  thatthey  were  fcarce  evei 
feen  to  laugh  at  all.  In  particular  it  hath 
bQQn  obferved  of  Lazarus  of  Bethany, 
whom  Chrift  loved.  He  and  they,  as  ma- 
ny as  have  been  raifed  from  the  dead, 
might  truly  fay  with  vhft  Preacher,  l/aid 
of  laughter..  It  is  mad  ;  and  of  mirth,  What 
hath  it  ?  Eclef.  z.  2.  Not  without  caufe 
in  this  doth  C;ril  of  Alexandria  confeft 
himfelf  to  be  fearful  ;  fror  he  faith  thuf, 
I  am  afraid  of  Hell  and  the  punifomentt 
thereof,  becaufe  they  have  noe>d  ;  I  am 
afraid  of  the  devouring  worm,  becaufe  it 
-never  dieth.  O  that  they  were  wife,  that 
they  uvdcrjlood  this,  thai  they  would  ccnfider 
their  latter  end  I  Dtut.  3?.  19  Whofoever 
is  not  bet.er  by  the  conlideratton  of  £- 
ternity,  ( I  dare  boldly  fay,  and  think  I 
may  fay  it  truly  ;  either  he  hath  no  faith 
at  all;  or  if  he  hath  any  faith,  he  hath  no 
heart  at  all ;  or  at  the  bsft  it  is  but  an  heart 
that  is  dead  and  without  all  fence.  It  was 
the  witty  fay  ins:  of  a  learned  Man,  That 
marriage  was  a  fh.irtand  a  fweet  fong,  bet 
that  it  had  a  doleful  clofe  :  So  we  may 
Cioft  truly  fay  of  all  the  pleafures  that  we 

take 


upon  Eternity.         22,3 

take  in  fin,  that  it  is  a  fhort  and  a  merry 
long,  but  it  ends  in  mourning  and  lamen- 
tation ;  or  rather  it  is  a  fongyJW*  for  time, 
and  fweet  for  tune  as  long  as  it  lafteth  ?  for 
it  runs  much  upon  quavers  md/emia**- 
vers  of  mirth  and  jubilation.  Butthe//»w 
fuddenly  changeth,  and  the  tune  is  altered; 
for  there  follows  without  any  reft  the  tar- 
get and  tongs  of  ftrrov  and  lamentation  ; 
which  cannot  be  meafured  by  any  time. 
Bor  the  torments  of  Hell  are  Eternal.  Oh 
Mtgmity,  Eternity,  Eternity  I 

The  fifth  Conclujion. 

¥T  7Henfoev«r  we  fpeak  of  Eternity  we 
,W  fpeak  always  with  the  leaft,  but 
we  can  never  fpeik  too  much  of  it.  What- 
foever  is  (aid  comes  ihort  of  ir.  No  words 
qan  utter  it,  no  figures  can  number  it,  no 
time  can  meafure  it.  For  Eternity  is  of  this 
nature  j  take  from  it  what  you  will,  it  is 
ftiil  the  fame.  It  is  neither  encreafed  by 
iddi  ion,  nor  diminifhed  by  fubftra&ion. 
Suppofc  there  were  fubftra&ed  from  it  fo 
many  years  as  there  a^e  ftars  in  the  firma- 
ment, drops  in  the  lea,  lands  on  tbe  fhore3 
leaves  on  die  trees,grafs  in  the  fielu,aiotes 
in  the  Sun,  duft  on  the  earth:  What  re- 
mains ?  As  much  there  was  before  the 
Sptyfaiff  far.  Suppofe  there  were  fo  many 
C  5  years. 


2.24  ^e  ntm^  ^ofifidcrrtfo* 

years  added  to  it :  What  then  is  the  Refuh} 
The  fame  that  it  was  before  the  Addition. 
The  total  Jam  is  neither  more  nor  lefs,  than 
what  it  was,  thar  is,  Eternity. 

As  long  as  God  is,  fo  long  fhall  the  dam- 
ned be  tormented..    This  we  have  fhadow- 
ed  out  before  by  fome  fimiiitudes  and  re- 
femblances,  unto  which  we  will  add  one 
more  out  of  Bonaventure,    If  one  of  the 
4amnedi  faith  he,  fhould  weep  after  this 
manner,    that  he  Ihould  let  fall  but  one' 
tear  in  an  hundred  years,  and  thofe  tears 
ihould  be  kept  together  fo  many  hundred 
years  till  they  would  equal  the  drops  of  the 
fea  :   Alafsl    Alafs  !  (  Not  to  fpeak  of  the 
fea)  How  many  millions  of  years  muft 
reeds  pafs  before  they  can  make  one  little 
river  1  or  if  they  fhould  at  length  make  a 
whole  fea  of  water :  yet    even   then  it 
might  truly  be   faid,    Now  Eternity  begin- 
neth.     And  if  he  fhould  weep  again  after 
the  fame  manner  till  he  made  another  fea; 
yet  then  alfo  it  might  be  faid  again  as  tru- 
ly «s  before,     Now.  Eternity  beginneth  :  and 
fo  on  forwards  for  ever.  Let  no  Man  once 
doubt  of  the   truth  thereof;  for  between 
that  which  is  finite  and  that  which  is  infi- 
nite there  is  no  proportion.  But  this  feems 
'■Wonderful  and  ftrange  unto  us,    becaufe 
«mr  imagination  cannot  conceive  it :     It 
•cannot  breach  unto  that  which  is  fo  far  re- 
mote* 


upon  Eternity.        215 

mote  ;  It  cannot  penetrate  into  that  which 
is  infinite,  for  that  is  impenetrable.  And 
that  is  the  reafon  that  our  underftanding  is 
"hardly  drawn  to  the  consideration  ot'E- 
ternity  ;  becaufe  it  blufheth  in  a  fort,  and 
is  aftiamed,  or  elfe  for  indignation  cannot 
endure  to  tire  it  felf  in  the  fearch  of  thac 
which  cannot  be  found  out.  But  let  us  put 
away  this  foolifh  and  fhameful  modefty, 
and  let  us  force  our  underiiarding  to  the 
due  and  ferious  contemplation  of  Eternity, 
and  let  it  be  our  daily  exercife  to  be  ftill 
medicating  upon  fuch  fimilitudes,  as  may 
in  fome  (hort  fhadow  it  out,  and  reprefent 
it  unto  us  :  And  fo  fhall  we  never  do  a- 
mifs.  Say  what  we  can,  think  what  we 
will,  imagine  fo  many  million  of  millions 
of  years  as  it  is  poflible  for  the  mind  of 
Man  to  conceive,  we  fhall  ftill  come  fhort 
of  the  meafure  and  length  of  Eternity : 
The  years  of  Eternity  are  more,  far  more, 
yea  infinitely  more.  This  is  certain,  and 
without  all  controverlie. 

The  Prophet  Daniel  fignifieth  the  in- 
comprehenfible  dimenfion  and  length  of 
Eternity  in  thefe  words,  They  that  be  wife 
jhalljhine  as  the  brightnejs  of  the  firmament, 
and  they  that  turn  many  to  righteoufyeft  ai 
the  (tars  for  ever  and  ever,  Den.  n.  5.  Marl: 
thtfe  words,  For  ever  and  ever.  As  if  he 
fhould  ha-v-c  faid,  No  words  are  fufficient 


jli6  The  ninth  Co  n/i deration 

to  cxprefs  the  nature   of  Eternity.    It  W 
for  ever  and  ever  :  Here  is  all  that  I  can  fay 
of  it  :  Though    more  might  be  faid  in 
refpeft  of  its  own  nature,     yet  I  am  nor 
able  to  fay   more.     Obfervc  his  Auxejis, 
ot  his  augmentation  of  it  by  multiplication, 
for  every    that  is,     for  Eternity:  Bat  he 
thinketh  that  not  fufficient,  and  therefore 
he  doubles  it,  and  ever.     And  yet  in  the 
Latin  it  is  expretfed  more  fully,  in  thefe 
words,  In  perpetuus    Mternitates*    To  per- 
petual Eternities   Mark  here,  he  faith  nofr 
In  JEternitatem,  To   Eternity  barely  in  the 
Singular  Number  ;  but    In  Aternitates,  To 
Eternities  in  the  Plural,  as  if  one  were  not 
enough :  Neither  doth  he  reft  here  indefi- 
nitely, faying  To  Etgrnitiest  nor  yet  doth 
he  add  iny  finite  term,  becaufe  none  cans 
expreft  it,  but  an  infinite,  Perpetual,  Per- 
petual ;    In  perpetuaf  jEternitates,   To  per* 
petual  or   Infinite  Eternities.     Now  if  one 
Eternity    is  without  end,  what  are  two  ? 
what  are  ten?    what  ate  an   hundred.* 
what  are  infinite  1  If  we  fliould  multiply 
the  great  year  or  yeafS.a  thoufand  times,, 
k  would  not  amount  to  the  leaft  fra&ion 
Of  the    numberlefs  number  of  Eternity* 
They  fay  that  the  Eighth  Goeleftial  Orb  or 
Sphere  is  moved  wonderful  leifurely  be- 
yond all  comparifon  :  For   though  it  be 
daily  wheeled  about  by  the  rapid  motion 

of 


upon  Eternity.        xij 

the  Pr'tmum  mobile,  yet  it  finifheth  not  its 
own  proper  circuit  but  once  in  thirty  fix 
thoufand  years,  and  this  fpace  of  time 
they  call,  1"he  great  year,  or  Piatt's  year. 
But  compare  this  with  Eternity,  and  it 
will  appear  to  be  but  a  moment,  but  an 
inftant,  but  a  minute)  indeed  nothing  at 
all.  It  is  a  true  faying  of  Boetius,  that  an 
inftant,  or  point  of  time,andten  thoufand 
years,  compared  together,  keep  better 
proportion,  than  ten  thoufand  years  and 
Mtemity.  But  hear  what  St.  John  faith, 
little  children,  it  it  the  laji  time,  or  the  laft 
hour,  i  tfchn  z.  18.  And  this  he  faid  one 
thoufand  fix  hundred  years  ago.  It  is 
©oft  true  therefore  what  St.  Avguftint 
faith,  whatfoever  hath  an  end,  that  thing 
tsbutfliort.  Eternity  is  a  Word  confifting 
tut  of  fout  fyllables,  but  it  is  a  thing 
without  end.  Therefore  fet  thy  love  upon 
Eternity,  Let  Chrift  be  thy  end,  and  thou. 
fhalt  reign  with  Chrift  without  end. 

Thefixth  Conelufion. 

IT  is  not  to  be  believed  that  any  Man 
that  hath  but  the  leaft  finack  of  true 
Religion  can  be  fofar  carried  away  by  his 
impotent  and  unruly  paffions  (if  he  be  not 
w  bad  as  a  beaft  )  ruled  meerly  by  fenfe, 
and  ferving  only  his  fenfual  appetite ;  For 

the 


iz 8     The  ninth  Confiderathn 

the  wicked  and  ungodly  man,  even  then 
when  he  is  almoft  fwallowed  up  in  the 
deep  pit,  whereinto  his  fins  have  plunged 
him  headlong,  even  then  I  fay,  doth  but 
laugh  at  it,  regard  it  not,  is  not,  a  jot 
troubled  at  it  ;  It  is  not  to  be  believed,  I 
fay,  that  any  Man  that  hath  any  Religion 
at  all  in  him,  can  be  fo  far  carried  away 
by  his  headftrong  and  unbridled  paflions, 
but  if  he  will  fpend  a  part  of  an  hour  every 
day  in  meditating  upon  Eternity^  yea  if  he 
will  but  once  in  a  week  ferioufly  think  up- 
on it,  he  will  mend  his  manners,  he  will 
change  the  courfe  of  his  life  to  better,  hi 
will  certainly  become  a  new  Man  :  Of  a 
proud  Man,  he  will  become  humble  anc 
lowly  ;  of  an  angry  Man,  he  will  become 
mild  and  gentle;  Of  an  unclean  Man,  h« 
rvill  become  chafte  and  continent ;  of  * 
drunken  Man*  he  will  become  fober  and 
temperate.  He  will  put  on,  not  the  out 
ward,  but  the  inward  habit  of  a  true  tell 
gious  and  godly  Man,  be  will  become 
fuchaone,  not  in  clothes  and  outward  ei 
pre(fion,but  in  heart,  and  inward  afFe&ion. 
Neither  will  he  rafhly  and  unadvifedJyj 
flightly  and  negligently,  upon  a  fpurt  al 
at  once  on  the  fudden  pafs  from  one  ex- 
tream  to  another  :  (  fuch  alterations  arc 
-not  good^either  will  they  continue  lor.g, 
But  he  will  again  and  again  weigh  the  mar 

HI 


npn  Eternity         219 

ter  well  with  himfelf,he  will  confider  well 
upon  ir,  he  will  fatten  his  ferious  thoughts 
upon  it,  he  will  often  revolve  in  mind  E- 
ternify,  Eternity,  Eternity,  that  fhall  never 
have  end,  end  never,  never  end  ;  which 
(hall  laft  throughout  innumerable,  incom- 
prehenfible.infinite  ages.  This  will  he  do 
with  consideration  and  attention,and  often 
ruminate  upon  it,  as  beafts  chew  the  cud. 
Meat  though  never  fo  good  and  wholfome, 
if  it  be  not  chewed  in  the  teeth,  prepared 
in  the  mouth,  digefted  in  the  ftomach, 
turned  into  blood,  and  diftributed  by  the 
jjeins  into  all  the  parts  of  the  body,  turns 
ft>  poyfon  rather  than  to  nourifhment,  be- 
gets all  manner  of  difeafes,  is  retained 
perhaps  fometimes  in  the  body,  but  doth 
more  harm  than  good,  were  a  great  deal 
better  out  than  in.  Even  fb  the  thoughts 
of  Death,  Judgment,  Heaven  and  Hell  are 
good  and  wholefome,  godly  and  holy,  but 
none  more  than  the  thought  of  Eternity} 
which  may  worthily  be  called  the  Quintef- 
fence.  But  asitis  with  meat,  not  the  taking 
of  it  meerly  into  the  mouth,  but  the  good 
digefting  of  it  in  the  ftomach,  the  turning 
of  it  into  good  blood  in  the  Liver,  and  the 
difhibuting  of  it  into  all  the  parts  by  the 
veins,  nouriiheth  the  body:  So  it  is  with 
thofe  precious  thoughts  of  Death  Judg- 
Wi  Htavetfi  Hell,  and  Eternity :  not  the 

bare 


130  Ths  ninth  Conjt  deration 

bare  thinking  upon  them,  but  ferious 
thinking  upon  them  with  our  felves,  fet- 
ting apart  all  cares  and  worldly  diftra&i- 
ons,  the  ponderings  of  them  well  in  ouc 
hearts,  and  the  often  ruminating  upati 
them,  this  it  is  that  feedeth  and  nourifli- 
eth  the  foul.  If  this  be  not  done,  the  reft 
is  to  little  purpofe:  without  this  even  the 
reading  of  the  holy  Scriptures  is  fruitleft, 
the  hearing  of  the  word  preached  is  un- 
profitable. Many  hear  Sermons  often, 
read  the  Scripture  over  and  over  again, 
and  yet  are  Jittle  betrered  by  it,  becaufi^ 
they  do  not  meditate  upon  what  thej 
have  both  read  and  heard.  When  they 
hear,  what  comes  in  at  one  ear  goesout 
at  the  other;  when  they  read,  the  eye  is  no 
fooner  off  from  the  book,  but  what  was 
read  is  foon  flipt  out  of  memory.  Before 
they  can  practice  what  they  have  heard  or 
read,  they  have  quite  forgotten  what  they 
fhauld  do.  Therefore  if  we  will  read  or 
hear  with  profit,  we  muft  fpend  feme 
time  in  meditating  and  pondering  with 
our  felves  what  we  have  read  and  heard; 
ThislefTon  we  may  Jearn  of  the  blefled 
Virgin  the^norher  of  our  Lord,  Luk.  2« 
1 9.  But  Mary  kept  all  thefe things t  and  pQndt- 
jred  thtm  in  her  heart. 


Tfr 


ttpou  Eternity.        2,31   * 

Ihe  feventh  Concluflon. 

FEW  or  none  believe,  or  e]fe  do  not 
well  underftand  and  weigh  with 
themfelves  thefe  words  of  Ch rift,  Matth. 
7'  1 3.  Enter  ye  in  at  the  firaight  gate  ?  for 
wide  is  the  gate  and  broad  is  the  way  that 
kadcth  to  deftrutlion,  and  many  there  be 
which  go  in  thereat :  14.  Becaufe  fir  ait  is  the 
%ate  and  narrow  is  the  way  which  hadeth  un* 
tt  life,  and  few  there  be  that  find  it.  This 
igain  our  Saviour  repeats  by  the  mouth  of 
J»t  Luke,  Luk  .  13.  11.  Strive  to  enter  in  at 
the  (irait  gate  j  For  many,  I  fay  unto  you.  will 
eek  to  enter  in,  and  fhall  not  be  able.  Auguft. 
Whofoever  laughs  at  this  faith,  and  there- 
fore will  not  believe  becaufe  he  doth  not 
*ee;  when  that  fhall  come  to  psfs  which 
he  did  not  believe,  he  fhall  blufh  and  be 
:onfounded,  he  fhall  be  confounded  md 
feparated  from  the  bfeffed  ;  he  fhall  be 
feparated  from  the  blefTeel,  and  have  his 
portion  with  the  damned. 

Hieronytrus  Plautus  reports  of  a  certain 
IVomari,  that  hearing  Bertoldus  a  powerful 
ManinthePulpir  inveigh  very  vehemently 
ind  bitterly  again  ft  a  fin  that  fne  knew  her 
elf  guilty  of,fell  down  dead  in  theChurch; 
ind  after  a  while  by  the  blefling  of  Gcd 
upon  the  Prayers    of  the  Congregation 

coming 


13*  The  ninth  Co  nji deration 

coming  again  unto  herfelf,  related  unto 
them  what  fhe  had  feen  in  this  trance,  fay- 
ing thus,  Methought  I  flood  before  God's 
Tribunal,  and  threefcore  thoufand  fouls 
more  with*  me,  called  together  from  all 
the  parts  of  the  World  to  receive  their  fi- 
nal fentence  :  And  they  were  all  condem- 
ned and  adjudged  to  Eternal  torments,but 
only  thee  Oh  !  what  a  fearful  thing  was 
this .'  I  fhoud  hardly  believe  this  womatw 
relation,  but  that  I  believe  Chrifts  adeve- 
ration  in  the  Gofpel,  Matth.  7.  13.  V/iit 
is  the  gate  and  broad  is  the  way  that  leadeih 
it  deftrublion^  and  many  there  be  that  go  in 
thereat ;  And  again  v.  14  Straight  is  the  ?ate9 
and  narrow  is  the  way  that  Ieadeth  unto  Ufa 
and  few  there  be  that  find  it.  It  may  feeni 
ftrange  to  fUfli  and  blood,  that  God  tha 
Father  of  mercies  fiioujd  \:iCs  the  fentence 
tjf  condemnation  upon  fo  many,  I  do  nof 
fay  threefcore  thoufand  ,  but  threefcore 
thoufand  thoufand  ?  And  what  Man  would 
believe  it,  were  he  not  perfwaded  of  the 
truth  thereof,  upon  the  consideration  of 
the  fovereign  and  infinite  Majefty  of  God 
which  is  offended;  the  inutterable  malice 
of  fin  which  is  committed,  and  many  evi- 
<J  int  teftimonies  of  Scripture  by  which  it  is 
plainly  proved  ;  Job  trembles  at  it  fay- 
ing. Job  10.  22.  Aland  of  darbiefs,  as 
darknefs  it  felf,    and  as  the  jhadow  oj  dctthy 

without 


ttf  on  Eternity.  233 

without  any  order  and  where  the  light  is  as 
darktiefs,  or  according  to  the  Latin,  where 
there  is  no  order,  and  where  everlafting  horror 
dwelleth.  St.  Matthew  affirms  as  much  in 
the  words  of  our  Saviour,  Matth  25  41. 
Depart  from  me  y?  curfed  into  everlafting 
fire.  Let  usccnflder  thefe  things  well  with 
our  felves,  and  whileft  we  have  time  let  us 
Walh  away  our  Cms  with  the  tears  of  repen- 
tance, for  fear  leaft:  God  fuddenly  fnatch 
Us  away,  and  give  us  our  portion  to  drink 
with  hypocrites  in  the  botromlefs  pit  of 
Hell,  where  there  is  nothing  but  weeping 
and  gnafhing  of  teeth,  where  the  worm 
never  dieth  ;  and  the  fire>never  goes  our, 
from  whence  there  is  no  redemption,  no 
redemption,  I  fay,  and  again  I  fay,  no  re- 
demption ;  No,  nor  any  comfort  at  all,  not 
fo  much  as  a  little  drop  of  cold  Water.  If 
the  goily  themfelves,  who  are  in  the  flare 
of  grace  and  in  the  favour  of  God,  whole 
minds  and  wills  be  good,if  they  ,1  fay, could 
fufficiently  conceive  from  what  grievous 
torments  they  Anil  be  delivered  at  the  day 
of  judgment,  and  into  u hat  inurterable 
and  unconceiveable  joys  they  (hall  enter, 
without  doubt  they  would  ufe  no  delay, 
they  would  not  let  an  hour  pafs,  but  out  of 
hand  they  would  take  their  leave  of  all 
Vanities,  forfike  the  World,  and  leave  the 
dead  to  look  after  their  dead  :  But  as  for 

them* 


#234  The  ninth  Con/j  deration 

themfel ves,  they  would  be  d  n'Jy  and  hour- 
ly well  im ployed  about  their  Matters  bufi- 
nels,  always  ftu dying  to  pleafe  God,  ever 
lauding  and  prai/ing  him  for  his  goodnefs 
and  Ki2rcy  towards  them,  in  blefllngtherrt 
in  part  here  in  this  World,  and  giving  them 
an  affured  promife  of  everlafting  blefTed- 
nefy  in  the  World  to  come,  for  delivering 
them  from  the  torments  of  Hell,  and  gi- 
ving them  entrance  into  the  joy?  of  Hea- 
ven. It  is  the  faying  of  St  Gregory,  The 
evils  of  this  prefent  life  feem  the  more  hard 
unto  us.  ths  lefs  we  think  upon  the  good 
which  (hall  follow  hereafter.  And  becaufe- 
we  comlder  not  the  exceeding  great  re- 
wards which  are  laid  up  for  us,  therefore 
we  count  the  affii&ions.  of  chit  World 
grievous  to  be  born:  whereas  if  we  did 
lift  up  our  minds,  and  raife  cur  thou^frs 
to  rhe  contemplation  of  thofe  things 
which  are  Eternal  and  not  fub;eS  to  any 
cnangej  if  we  would  have  an  eye  unto 
them,  and  fe?  our  hearts  upon  them,  we 
would  certainly  count  the  fundings  of 
this  life,  and  whatfoever  hath  an  end,  to 
le  as  nothing  ;  and  again,  joy  in  tribulation 
is  z  iong  in  the  night :  For  although  we 
are  outwardly  affiled  with  the  fen  ft  of 
for,,  vvs  Temporal,  yec  we  are  inwardly 
comforted  with  the  hope  of  joys  Eternal. 
Much  after  the  fame  manner  reafoner'h 

Se 


upon  Eternity.        23?* 

St.  Augufline :  If  thou  wouldeft  but  at- 
tend, faith  he,  unto  what  thou  fhalt  here- 
after receive,,  thou  wouldeft  count  a)f  the 
fufFering  of  this  prefent  life  to  be  but  light, 
&  altogether  unworthy  of  the  glory  which 
fhill  be  revealed.  For  brethren,  (to  fpeak 
of  the  worth  of  things )  for  Eternal  refl  3 
Man  fhould  be  content  to  undergo  Eternal 
labor,  and  for  Eternal  joy  willingly  fufifer 
Eternal  forrov  :  But  if  the  labor  and  for- 
row  were  Eternal, when  fhould  aMan  come 
to  reft  and  joy  Eternal  ?  Therefore  upon 
neceflity  thy  tribulation  muft  be  but  Tem- 
poral, that  fo  at  length  thou  maift  receive 
a  reward  which  (hall  be  Eternal  For  hang 
.  Up  the  fcales,  and  put  Eternity  in  one,  and 
a  thoufand  years  in  the  other :  what  do  I 
fay,  a  choufand  years,  yea  t&n  thoufand, 
yea  an  hundred  thoufand,    and  yet  more, 
a  thoufand  thoufand,  they  are  all  too  light 
to  weigh  with  Eternity  ;  there  is  no  compa- 
f ifon  betwixt  them .  And  yet  further,  to 
make  them  more  light ;  As  they  are  but 
Temporal,  fo  likewife  they  are  but  fhort, 
and  of  no  continuance,  they  laft  but  for  a 
few  winter-days,  when   they   are  at  the 
(horteft,  or  rather  but  for  one  day    and 
thar  2  fhort  one  ;  the  day  of  this  life  which 
is  foon  pad, and  they  are  gone.  Though  a 
Man  therefore  mould  fufier  all  his  life  long 
even  to  the  laft  breath,  though  he  fhould 

luffer, 


136    The  ninth  Confederation 

fufTer,  I  fay,  labors,  griefs,  forrows,  im- 
prifonment,fcourge,  hunger,  thirft,  all  his 
life  long,  even  to  the  laft  breath,  yet  his 
fufFerings  are  but  fhort,  becaufe  his  life  is 
but  fhort.  For  the  days  of  our  pilgrimage  art 
but  few,  though  evil,  as  Jacob  told  Pha- 
raoh, Gen  47.  9  And  Job  14.  I-  Man  that 
is  born  of  a  Woman  is  of  few  days  ;  though  is 
Job  complaineth,  full  of  trouble.  And 
Ffal.iy.  5.  Behold,  faith  David,  thou  haft 
made  my  days  as  an  hand  breadth,  (and  that 
is  but  a  fhort  meafure,  and  yet  he  goeth 
further  )  and  mine  age  is  as  nothing  before 
thee.  And  as  our  Life  is  fhort,  fo  is  oui 
Affliction  light,  but  it  worketh  for  us  a  fit 
more  exceeding  and  Eiertial  weight  of  glory, 
2  Cor.  4;  When  this  fhort  life  and  ligb\ 
labour  is  ended,  we  (hall  inherit  everlafling 
life,  an  Eternal  Kingdom,  and  felicity  with* 
out  end  :  we  fhall  be  made  equal  to  th« 
Angels,  heirs  of  God,  and  joint-heirs  mtk 
Chrift,  Rom.  8.  17.  Oh !  For  how  litd< 
labour,  how  great  a  Reward  !  and  again 
St.  Auguftine  in  another  place,  The  thought. 
of  God  are  very  deep.  Where  is  the  though: 
of  God  ;  and  what  is  his  purpofe  ;  He  let 
teth  the  reins  loofe  for  the  prefent,  bat 
afterwards  he  will  draw  them  in.  Do  noi 
re  Joyce  and  fport  thy  felf,  like  the  fifh  if 
the  water,  which  having  got  the  bait  ii 
her  mouth,playeth  up  and  down,but  beinj 

ftrud 


upon  Eternity,  237 

ftruck  with  the  hook  in  the  jaws,  may  be 
palled  up  at  the  fifhers  pleafure.  The  time 
which  ieems  long  unto  thee  is  indeed  but 
fliort,  very  fhort.  For  what  is  the  life  of 
Man  compared  with  Eternity  ?  Wouldeft 
thou  be  patient  and  long  fuffering  ?  Con- 
ner Gods  Eternity :  Doft  thou  only  conf. 
dec  thine  own  days,  which  are  but  few  and 
fhort,  and  doft  thou  think  that  in  them  all 
things  fhall  be  fulfilled  ?  That  the  wicked 
lhould  be  condemned,  and  the  godly 
c,r?wned  L  Wouldeft  thou  have  all  thefe 
things  fulfilled  in  thy  few  and  fhort  days, 
bod  mall  fulfil  them  in  his  own  time.  God 
is  Eternal  God  is  patient  and  long  fuf- 
fering :  And  thou  fayeft,  But  I  cannot  be 
patient  and  long  fuffering,  becaufe  I  am 
not  Eternal.  But  thou  mayeft  be  if  thou 
wilt :  For  do  but  joyn  thy  Heart  to  Gods 
ffjrmty      and   thou  fhalt  be  Eternal  with 

«.  «  ~0U  beeft  a  2°od  Ch"ftian,  and 
wellmftruaed  in  the  fear  of  the  Lord,thou 
wilt  certainly  conclude,  God  hath  refer- 
ved  all  unto  his  own  judgment.  The  good 
ind  godly  men  are  troubled  and  affiled: 
bor  God  chaftifeth  them  as  his  own  Chil- 
dren. But  the  wicked  and  ungodly  Men 
come  into  no  fuch  trouble  and  affliction  : 
For  God  caiteth  them  off,and  condemneth 
them  as  aliens.  A  certain  Man  hath  two 
Ions  ;  He  chaftifeth  the  one,    and  letteth 

the 


238   The  ninth  Confi deration 

the  other  go  without  any  chaftifement. 
The  onet  if  he  goes  never  fo  little  awry  is 
prefently  buffeted,whipped  and  fcourged ; 
the  other,  let  him  do  never  fo  ill,  he  never 
hears  of  if,  he  is  not  fo  much  as  once  re- 
buked fot  it.  What  is  the  reafon  :  He  that 
is  punifhed,  is  the  fathers  heir  ;  and  he 
that  goes  unpuniflied  is  difinherited.  For 
what  fhould  the  Father  do  ?  He  fees  the*rc 
is  no  hope  of  him,and  that  he  is  paft  grace, 
and  therefore  he  lets  him  alone  to  do  what 
he  lifteth.  But  yet  notwithftanding,  the 
fon  which  is  ever  and  anon  punilhed  for 
the  leaft  offence,  will  be  ready  to  bemoan 
and  deplore  his  own  cafe,  and  count  his 
brother  happy  which  goeth  unpunifhed. 
He  will,  I  fay,  unlefs  God  hath  given  him 
a  wife  and  underftanding  heart,  to  know 
whatmaketh  for  his  own  good.  He  will 
be  apt  to  fay  in  his  heart,  My  brother  fol- 
loweth  all  ill  courfes,  taketh  his  pleafure, 
wafteth  his  means,doth  what  feemeth  good 
in  his  own  eyes,  is  ever  breaking  my  fathers 
commandment,  and  hath  never  an  ill  word 
for  it.  But  the  cafe  is  otherwife  with  me  : 
If  I  be  but  out  of  fight  never  fo  little 
while,  if  I  go  but  to  the  next  door,  if  I 
do  but  ftep  afide,  itir  but  a  foot,  but  an 
inch  beyond  my  bounds,  prefently  I  am 
called  in  queftion,  Sirrah,  where  have  you 
been  ?  there  is  no  hope  of  pardon,  I  am 

fure 


trpon  Eternitf         23  s? 

fure  to  fmart  for  it.  This  is  my  cafe.  And 
Ifay,  Thou  art  in  a  far  better  cafe  than 
thy  brother ;  and  if  thou  heeft  not  a  fool, 
thou  wilt  think  fo  too:  For  in  that  thou 
art  corre£ted,  it  is  a  fign  that  thou  art  beft 
beloved.  If  thou  thinkeft  only  upon  thy 
prefent  Hate,  it  cannot  but  feem  grievous 
unto  thee  ;  But  if  thou  haft  an  eye  to  the 
Inheritance  which  is  referved  for  thee,  a- 
gain  it  cannot  but  feem  joyous  unto  thee. 
For  the  aflurance  of  thy  future  reward 
will  quite  take  away  the  fenfe  of  the  pre- 
fent fmart. 

Hitherto  may  be  added  out  of  the  fame 
holy  Father  that  which  followeth,  as  the 
fumm  of  all  that  hitherto  hath  been  faid 
How  great  and  wonderful  is  the  mercy  of 
God!  He  faith  not,  Labour  thou  for  ten 
hundred  thoufand  years  together;  nor  yet 
one  thoufand  years,  nor  yet,  five  hundred 
years.  But  what  ?  Labour  whileft  thou 
liveft;  it  is  but  for  a  few  years;  after 
that  thou  (halt  have  reft,  fuch  reft  as  (halL 
have  no  end,  Confider  this  well  with  thy 
felf,  Thou  art  injoyned  to  labour  but  for 
a  few  years,  and  amidft  thy  labour  art 
not  without  fome  joy,  not  a  day  pnfleth. 
in  which  thou  mayeft  not  receive  comfort; 
and  confolation.  But  rejoyce  not  thou 
after  the  manner  of  the  World,  but  as 
$he  A  pottle  exhorteth,  Vhil.  4  4.  Rejoyce 
M  in 


240     The  ninth  Confideration 

in  the  Lord  always:  and  again  I  fay,  Rer 
foice:  Rejoice  in  Chrift,  Rejoyce  in  hi* 
Word,  Reioyce  in  his  Law.  For  it  is  true 
which  the  ApoiUe  faith,  z  Cor.  4.  17-  Our 
light  affliftion,  which  is  but  for  a  moment , 
ivorketh  for  us  a  far  more  exceeding  and  E- 
ternal  weight  of  Glory.  Confider  what  a 
fmall  price  thou  art  to  give,  but  the  liusfc 
of  an  Acorn,  for  everlafting  treafures  : 
The  husk  of  thy  ftiort  labour,  for  reft  E- 
ternal.  Haft  thou  joy  for  a  time  1  Do  not 
truft  too  much  to  it.  Art  thou  fad  and 
forrowful  for  a  time?  Do  not  delpair  ot 
ioy  and  comfort.  Neither  let  profperity. 
puff  thee  up,  nor  adverfity  caft  thee  down. 
God  hath  promifed  unto  thee  Eternal  Life  | 
Therefore  contemn  Temporal  felicity.  He 
hath  threatned  Sternal  Fire ;  Therefore 
contemn  all  Temporal  forrows. 

To  conclude  then  with  the  fame  Divine 
Author,  Let  us  therefore  be  in  love  with 
Eternal  Life  ;  and  thereby  we  fhall  come 
to  know  how  much  we  ought  to  labor  tor 
the  obtaining  of  it  ;  for  we  fee  that  thofe 
Men  which  are  lovers  of  this  prefent  lite, 
which  is  but  temporal,  and  fhall  fhortjy 
have  an  end,  labour  with  might  and  maitt 
to  preferve  and  prolong  it  as  long  as  they 
can.  And  yet  they  cannot  efcape  death  ; 
for  that  at  one  time  or  other  will  feize  up- 
on them.    All  that  they  can  hope  for,  « 


upon  Eternity-         241 

but  to  put  it  off  for  a  little  time.     When 
death  approacheth,  then  every  one  is  la- 
bouring and  feeking  to  hide  himfelf,  ready- 
to    give  and  part  with  any  thing   that  he 
hath  to  redeem  his  life.     He  fends  for  the 
Phyfician,  he  will  be  ruled  by  him  in  any 
thing,  he  will  take  any  thing  at  his  hands, 
he  will  fuffer  any  thing,  Purging,  Bleed- 
ing, Cupping,  Scarifying,  and  what  not? 
You  fee   what    charge  a  Man    will  be  at, 
and  what  pains  he  will  voluntarily  endure, 
to  live  here  though  but  for  a  (hort  time  ; 
and  yet  he   will  fcarce   be  at   any  chafge, 
or  take  any  pains,  after  this  life  ended,  to 
live  for  ever.     Brethren,  it  fhould   not  be 
fo.     If  there  be  fuch  labouring,  and  watch* 
ing,  fuch  lending  and  going,  fuch  running 
and    riding,    fuch    fpending  and    paying, 
fuch  doing  and  fuffering,  to    live  here    a 
while  longer ;  What  fhould  we  not  wil- 
lingly do  and  fuffer  to  live  for  ever?  And 
if  they   be  accounted  wife,  which  labour 
by  all  means  they  can  to  put  off  death  a 
while  longer,  being  loth   to  lofe   a   few 
days ;  What  fools  are  they  which  live  £a^ 
that  finally  they  lofe  the  day  of  Eternity  / 
Think  upon  thofe  things  well  with  your 
felves,  O    mortal  Men,    and    forefec   the 
day  of  Eternity  y  whether  of  joy  or  of  tor- 
ment, before    it    cometh.     For    although 
ill  other  things   pafs  away,  yet  EterSi- 
M  2  ty 


241     The  ninth  Confederation 

ty  (till  remaineth,  and  fhall  never  pafs  a- 
way. 

G  H  A  P.    I. 
<£he  TuTJtJhmenfof  Eternal  Death. 

THe  Mejfenians  had  a  certain  Prifon 
or  Dungeon  under  earth  void  of 
air  and  light,  and  full  of  Hellvfli  horror  ; 
which  as  it  was  a  moft  difmal  place,  fo  had 
it  a4fo  a  glorious  title  ;  for  it  was  called 
the  Freafure-houfe.  This  Prifon  or  Dun- 
geon had  no  Doors  at  all  to  it,  only  one 
mouth,  at  which  the  Prifoners  were  let 
down  by  a  Rope ;  and  fo  it  was  flopped  up 
again  with  a  great  ftone.  Into  this  Trea- 
fure-houfe  was  Philoptmon  that  great  Em- 
perour  of  Greece  caft,  andthere  by  Poyfon 
L  ended  his  life ;  God  hath  aifo  his .Trea- 
fure-hottfe  under  earth,  if  I  may  fo  fpeak: 
But,  I  pray  you,  what  a  one  is  it?  It  is  ol 
moft  wicked  and  ungodly,  defperate  and 

damned  Men.  *''"■».        r      *„ 

AHiolinus  a  Tyrant  of  Padua,  (as  fo- 
vius  reporteth)  had  many  Pvifons  fo  in- 
famous for  all  kind  of  miferies  and  tor- 
ments,  that  whofoever  were  caft  theremtc 
counted  their  life  mifery,  and  their  deatl 
happinefs.     Death  might    come   in  then 


upon  Eternity.  243 

without  knocking,  he  was  fo  welcome  un- 
to them,  and  fo  long  looked  for.  For 
this  was  their  hard  ufage,  they  were  laden 
with  Irons,  ftarved<with  hunger,  poyfon- 
ed  with  flench,  eaten  up  with  verminer 
and  fo  in  a  moft  miferaMe  manner  they 
lived,  and  dyed  at  length  a  long  and  lin- 
gering death.  There  every  one  was  judg- 
ed mo.'r  miferable,  but  he  that  was  dead 
and  could  feel  no  mifcry.  Whileft  they 
lived  it  was  a  punifhment  worfe  than  death 
to  have  their  habitation  amongft  the  dead. 
For  the  dead  bodies  lay  on  heaps  rotting 
amongft  the  living  in  fuch  manner,  that 
it  might  be  truly  faid  there,  that  the  dead 
killed  the  living. 

But  the  very  word  of  thefe  Prifons  is  a 
¥aradife,  and  a  moft  pleafant  place,  if  it 
fee  compared  with  the  infernal  Prifon  of 
Hell.  Whatfoever  mifery  was  fufFered  in 
A&iolinus  his  Prifon,  in  this  regard  it  was 
tolerable,  becaufe  it  was  of  no  long  conti- 
nuance, being  to  laft  no  longer  than  a 
ftiort  life,  and  quite  vanifhing  away  at 
the  hour  of  death.  But  the  Treafure- 
houfe  of  the  damned,  which  is  Gods  Pri- 
fon, is  void  of  all  comfort:  The  torments 
thereof  are  intolerable,  becaufe  they  are 
Sternal.  Death  cannot  enter  in  there, 
neither  can  thofe  that  are  cntrcd  get  out 
lagain:  But  they  fhall  be  tormented  for 
M   5  ever- 


%44    -The  ninth  Confederation 

evermore.  For  evermorel  What  a  fearful 
thing  is  this;  They  fhall  be  tormented  for 
evermore.  It  was  a  moil  true  faying  of  Cafi- 
jiodorus.  As  no  mortal  ¥Man  can  apprehend 
or  underftand  what  the  Sternal  reward  is, 
fo  neither  can  any  Man  conceive  or  ima- 
gine what  that  Eternal  torment  is. 

The  Perjians  had  a  Prifon  into  which  a 
Man  might  enter  eafily,  but  being  once  in, 
could  get  out  no  more;  or  if  he  did,  yet 
very  hardly.  And  therefore  it  was  called 
J»ethe,  or  Oblivion.  It  is  an  eafie  matter 
to  defcend  down  into  Hell  ;  but  to  afcend 
up  again  it  is  altogether  impoflible.  Was 
eveT  any  heard  to  return  from  Hell  ?  This 
Prifon  of  Hell  is  not  without  iuft  caufe 
called  Lethe,  or  Oblivion.  For  God  is  Co 
unmindful  of  the  damned,  that  he  will 
never  remember  them  to  have  mercy  upon 
them.  Hell  is  called  the  Land  of  Oblivion 
or  Forgetfulnefty  and  that  for  two  reafons 
(as  a  godly  and  Learned  Writer  ohferv- 
eth)  Firft,  Becaufe,  faith  he,  they  re- 
member God  no  more  for  their  good,  nei- 
ther have  they  any  memory  at  all  of  things 
parr,  but  fuch  as  doth  airlift  and  torment 
them.  All  their  pomp  and  glory,  plea- 
fures  and  delights,  are  quite  forgotten,  or 
elfe  not  remembred  without  grief  and  for- 
row.  Secondly,  To  thofe  that  are  in 
this  horrid  Region,  and  Lake  of  fire,  God 

hath 


,     •    upon  Eternity.  14$ 

hath  forgotten  to  be  gracious,  and  merci~ 
ful,  neither  will  he  fend  his  Angels  at  any- 
time to  minifter  unto  them  the  leaft  com- 
fort: If  once  in,  there  is  no  coming  out 
again.  For  what  faid  Abraham  unto  the 
rich  Glutton  frying  in  Hell;  and  defiring 
him  to  fend  "Lazarus  to  cool  his  tongue 
with  a  drop  of  water?  Between  us  and  you 
there  is  a  great  gulf 'fixed ',  fo  that  they  which 
would  pafs  from  hence  to  you,  cannot ;  nei- 
ther can  they  -pafs  to  us, that  would  come  from 
thence,  Luk.  16.  26.  Oh  gulf  full  of  hor- 
rour  and  defpair!  Oh.  Eternity  of  torments, 
the  very  thought  whereof  is  able  to  make  a 
ilout  Man  quake  and  tremble!  The  wick- 
ed and  ungodly  Men  dig  their  own  Graves, 
and  dwell  therein  for  evermore:  But  what 
manner  of  Graves  do  they  dig?  They  dig 
as  deep  as  Hell,  where  the  rich  Glutton 
was  buried,  from  whence  he  lifted  up  his 
eyes  in  torments  and  f aw  Abraham  afar  off, 
and  Lazarus  in  his  bofom,  \Lulze  16.23.  to  ms 
greater  torment.  Oh  what  a  terrfble 
deep  is  this  .'  O  what  a  fearful  Grave  is 
this/  Who  lieth  here?  He  that  fufFcred 
Lazarus  to  lye  at  his  Gate,  having  no  com- 
panion on  him.  How  is  it  with  him  now  ? 
He  lodgeth  in  flames  of  Fire  inflead  of  his 
foft  Bed:  he  is  fcalded  with  thirft,  and 
his  fweet  Cups  are  taken  from  his  mouth; 
his  Table  is  rcmoved,and  he  hath  no  other 
M  4  Food 


246     The  ninth  Ccnfideration 

Food  but  Fire  and  Brimftone  ;  he  is  not 
now  dancing  and  exulting  for  Joy,  but 
gnaihing  his  teeth  for  hellifh  dcfperation. 
They  that  are  fhut  up  in  Prifon  here  in 
this  World,  have  bope  for  their  comfort  ; 
it  may  be  they  (hall  be  delivered,  and  re- 
deemed out  of  Prifon  .*  But  from  Hell 
there  is  no  deliverance,  no  redemption, 
not  fo  much  as  any  hope  at  all,  but  E- 
ternal  defperation. 

It  is  a  fhort,  but  a  terrible  Sermon 
God  Preacheth  by  the  Prophet  SzeUel  in 
thefe  words,  Say  to  the  Forrejt  of  the  South 
Hear  the  word  of  the  Lord,  Behold,  I  will 
kindle  a  Five  in  thee,  and  it  Jljall  devour  eve<» 
ry  green  Tree  in  thee,  and  every  dry  Tree : 
the  flaming  Flame  Jhall  not  be  quenched, 
Ezek.  20.  47.  How  many  tall  Cedars, 
how  many  wicked  and  ungodly  Men  flou- 
lifn  and  wax  green  in  this  life  for  prof- 
perous  fuccefs  in  all  outward  things,  and 
yet  are  dry  and  withered  for  want  of  vir- 
tue )  Heat  this  therefore  every  green,  and 
vet  dry  and  withered  Tree,  /  will  kindle  a 
Ftre.fahb  the  Lord,and  ibe  flaming  Flame 
Jliall  not  be  quenched.  In. Hell,  whither  you 
make  fuch  great  hade,  there  are  no  Holy- 
clays,  no  Feftivais,  no  fet  times  in  which 
the  Fire  (hall  ceafe  burning.  There  is 
Eternal  grief,  Eternal  death,  Eternal  for- 
■row,  without  the    mixture  of  the    leaf*. 

comfort 


upon  Eternity*         24$ 

comfort.  Night  and  day  there  is  no  re 
no  fleep  at  all,  but  continually  watc 
and  waking  for  grief,  and  amniifh,  an  J. 
intolerable  torments  irv  everlafting  Fire. 
There  fhall  you  always  have  your  b^n^r, 
that  you  may  always  be  tormented  .•  There 
(hall  you  always  live,that  you  igay  always 
die.  If  you  will  not  believe  me,  believe 
St.  Auguftine,  whofe  words  are  thefe ; 
The  ungodly,  faith  he,  fhall  live  in  tor- 
ments .•  but  they  that  live  in  torments 
(ball  defire,  if  it  were  poffible,  that  their 
life  were  ended.  But  death  hears  them 
not,  there  is  none  to  take  away  their  life  ; 
their  life  fhall  never  end,  becaufe  their 
torment  fliall  never  end  But  what  faith 
the  Scripture  ?  The  Scripture  doth  not  Co 
much  as  call  it  life  For  life  is  a  name  of 
comfort  .•  but  what  comfort  can  there  be 
imagined  in  tortures  and  torments,  fry- 
ing and  broiling  in  everlafting  Fire  "?  But 
what  doth  the  Scripture  call  it ;  'The  Second 
death,  that  is,  a  death  which  followeth 
after  the  firft  and  natural  death  which  is 
common  to  all  Men  But  how  can  the  fe- 
cond  death  be  called  a  death,  feeing  thar. 
he  that  hath  part  therein  never  dieth  ? 
We  may  better  indeed  'exprefs  what  it  is 
not,  rather  than  what  it  is.  As  it  cannot 
properly  be  called  a  death,  Co  it  may  be 
struly  faid  that  it  is  no  life  .*  And  as  con- 
M  5  corning 


#48     the  ninth  Confederation 

ceming  them  that  have  part  therein,  as 
they  cannot  properly  be  laid  ever  to  die, 
fo  again  it  may  be  moft  truly  faid  that 
they  never  live.  For  fo  to  live,  that  a 
Man  fhall  always  live  in  forrow  and  tor- 
ments, is  not  to  live.  Therefore  that  life- 
is  no  life  ;  but  the  only  life  indeed  is  that 
life  which  is  blefled  ;  and  that  life  only  is 
blefled,  which  is  Eternal.  Again,  we 
have  another  place  in  the  fame  Father  to 
this  purpofe  :  if  the  foul  liveth  in  Eternal 
torments,  tormented  with  the  unclean 
fpirits,  this  is  rather  to  be  called  Eternal 
death,  than  Eternal  life.  For  there  is  no 
greater  or  worfe  death,  than  that  death 
which  never  dieth. 

St.  Gregory  alfo  giveth  the  like  Teftimo- 
ny.  In  Hell,  faith  he,  there  fhall  be 
death  without  death,  and  without  end, 
beeaufe  death  ever  liveth,  and  the  end 
ever  beginneth  :  there  death  fhall  never 
die.  Oh  death,  how  much  fweeter  wert 
thou  ii  thou  wouldft  take  away  life,  and 
not  compel  thofe  to  live,  who  would  fain 
die  !  But  fo  it  is,  the  number  of  the  years 
in  Hell  are  without  number.  It  pafleth 
the  skill  of  the  belt  Arithmetician  to  find 
out  the  number  thereof.  God  himfelf 
knoweth  no  end  thereof.  After  a  Thou- 
fand  Thoufand  Millions  of  years  paft, 
there  are  ftill  as  many  more  to  come,  and 

when 


up on  Eierniiy.  %$ 

when  thofe  alfo  are  paft,  there  are  yet  as 
many  more  to  come  ;  and  ftill  they  are  as 
far  from  the  laft  as  they  were  at  the  firft. 
It  is  now  above  five  thoufand  years  fince 
Cain  that  flew  his  Brother  Abel  was  caft 
into  the  Lake  that  burnetii  with  Fire  and 
Brimftone  ;  and  yet  the  number  of  the, 
years  throughout  which  ftill  he  is  tabe  tor-: 
merited,  is  as  great  ftill  as  it  was  the  iirfc 
day  of  his  torment ;  and  after  certain 
Millions  of  years,  the  years  of  his  tor- 
ments for  their  number  fhall  be  nothing 
diminifhed :  It  fhall  be  all  one  as  if  he 
were  caft  into  the  Fire  but  this  prefent 
hour.  And  though  the  rich  Glutton  men- 
tioned in  the  Gofpel,  be  tormented  two 
thoufand  years  together,  yet  ftill  he  doth 
burn,  and  fhall  burn  for  ever  ;  neither 
fhall  he  obtain  fo  much  as  a  little  drop  of 
water,  though  he  ufe  never  fo  much  in- 
treaty,  not  fo  much  as  a  little  drop  of 
water  to  cool  his  inflamed  tongue. 

Thefe  things  we  often  hear  of,  and 
when  we  hear  of  them,  we  do  bur  laugh 
at  them.  Certainly  we  count  it  but  £ 
light  matter  to  burn  in  Eternal  Fire.  Here 
a  Man  might  well  ask  the  Queftion, 
Where  are  your  tears,  0  mortal  Men,  ye 
that  are  given  fo  much  to  laughing?  This 
is  oui  condition:  A  fmall  lofs,  if  it  be  but 
a  matter  of  three   halfpence,  nilliwtifog 

great 


ajo      The  ninth  Covfideration 

great  ftore  of  tears  from  us  :  but  as  for  aa 
infinite  and  irrecoverable  lofs,  that  we 
can  brook  eafily,  we  can  digeft  that  with 
laughter.  When  we  are  cited  to  appear 
at  the  Barr  of  an  earthly  Judge,  then 
we  quake  and  tremble  :  but  as  we  are  go- 
ing to  God's  Tribunal,  (for  every  day  we 
rid  fome  of  our  way,  we  walk  on,  ftep 
after  frep,  will  we,  nil!  we  ;  and  (yet  as 
weure  going)  we  fport  by  the  way  ."When 
we  go  to  Sea,  we  are  afraid  of  Shipwrack : 
But  without  either  fear  or  wit  we  lanch 
into  the  deep  Sea  of  Eternity  ,  and  make 
but  a  laughing  matter  of  it. 

R  is  the  wifh  of  St.  Ber«ardy  Oh  that 
Men  were  wife  !  that  they  were  wife  / 
Oh  that  they  were  wife*  What  then, 
holy  Bernard  ?  Oh,  then  would  the  Image 
of  feterxity  begin  to  be  reformed  in  them  ; 
Then  would  they  order  things  prefent 
wifely,  judge  of  things  paft  underftand- 
ingly,  and  forefee  things  to  come  provi- 
dently. 

Here  -we  liavc  St.  FauVs  command  to 
the  JLphefians,  and  not  his  wifh  only,  for 
his  words  run  in  the  Imperative  mood,  and 
not  an  the  Optative  :  Brethren ,  See  that 
ye-wnfk  circumfpe&ly ,  not  as  Tools  but  as 
ffi.ife.%  Redeeming  the  time yiecaufe  the  days 
are -edfty  Mph.  5.  i£,  iq\  The  great  buii- 
3gdk<ef  our  (alvation,  ought   circumfpeft- 


ufon  Eternity.  z$i> 

1y,  diligently,  and  carefully  to  be  regard- 
ed of  us.  It  is  the  moft  foolifli  thing  in 
the  World  for  a  Man  having  but  little  time 
allotted  him,  to  fpend  it  prodigally  in 
vain  delights,  whereas  he  fhould  like  a 
thrifty  Merchant  imploy  it  rather  for  his 
beft  advantage,  to  purchase  a  portion  in 
blefled  Eternity,  If  we  think  to  gain  Hea- 
ven by  fporting,  playing,  and  idleing,  we 
are  much  deceived,.  To  t>e  telling  of  tales, 
or  giving  ear  unto  them  when  they  are 
told  ;  to  be  given  to  our  eafe,  and  fpend 
our  time  in  idlenefs  ;  to  be  calling  for  our 
Cups,  and  fit  fo  long  at  them  till  we  can- 
not (land.  This  is  not  to  redeem  the  time. 
But  this  is  truly  to  redeem  the  time,  to 
give  our  felves  to  labour  and  fludy^prayer 
and  meditation  ;  not  for  a  fpurt  and  away, 
but  to  hold  on  in  this  courfe  conftantly 
unto  the  end  ;  This,  I  fay,  is  truly  to  re- 
deem the  time.  It  is  the  counfel  of 
Sr~  Auguftine,  to  fteal  fome  time  from 
out  worldly  bufinefs.  Will  any  man  fue 
thee  at  the  Common  Law  ?  Be  content, 
faith  he,  to  lofe  fomething,  that  thou 
mayefr  be  at  leifure  to  fervc  God,  and  not 
follow  Suits:  for  that  which  thou  lofcft, 
is  the  gaining  of  time.  For  as  thou  giveit 
thy  money  and  buyeft  Bread  ;  fo  be  con- 
tent to  lofe  thy  money,  that  thou  mayeft 
buy  reft,  and  opportunity  to  fervc  God  ^ 

fox 


±$%     The  ninth  Confide  rat  ion 

for  this  is   indeed  truly  to   redeem  the 
time. 

So  ought  we  to  fpare  for  no  coft,  but 
willingly  part  with  any  thing  to  gain  an 
opportunity  of  doing  good,  feeing  that  the 
days  are  evil.  The  days  of  this  life  are 
full  of  forrows,  griefs,  dangers,  and  ten- 
tations;  whichever  and  anon  take  from 
us  the  opportunity  of  doing  good  ;  fo 
faith  Anfelme.  But  if  we  let  (lip  the  op- 
portunity of  doing  good  when  it.  is  offered, 
and  let  our  days  confume  away  in  meer 
purpofes  of  amendment  of  life,  without 
hringing  them  to  good  effect:  from  hence- 
forth it  is  in  vain  to  look  for  any  opportu- 
nity of  doing  good  ;  we  fhall  not  obtain, 
one  minute  of  time  ;  our  lofs  is  altogether 
irrecoverable.  Our  life,  faith  Nazian- 
zeny  is  like  a  Mart  or  a  Fair  r  When  the 
day  appointed  is  once  over,  there  is  no 
more  buying  any  commodities.  If  then 
we  will  buy  •  any  thing,  we  muft  do  it 
quickly,  whtleft  the  Fair  lafts :  We  muft. 
live  godlily,  whileft  we  have  time  to  live. 
We  muft  ferve  God,  whileft  we  are  ftrong: 
and  able.  The  Preacher  often  beats  upon 
this,  Whatfoever  thy  hand  findeth  to  doy 
do  it  <ivitb  thy  might ,  Ec clef.  9.  19  The 
Apoftle  often  fpurs  us  on  to  lay  hold  upon 
opportunity,  and  make  good  ufe  of  our 
time.     As   thetefffe   we   bave.cpp&tumty, 

let 


upon  Eternity.  2j-j» 

let  us  do  good  to  all  Men,  Gal.  6.  10.  For, 

vow  it  is  high  time  to  awake  out  of  jleep 
Rom.  13.  11.  Thou  fleepeft,  faith  Saint 
Ambrofe,  bnt  thy  time  fleepeth  not,  it 
runneth  apace,  yea  it  flies  with  wings. 
Happy  he,  happy  they  that  think  upon 
thefe  things,  to  do  thereafter;  that  live 
fb,  as  at  the  point  of  death  they  will  de- 
fire  to  have  lived  ■  to  do  fuch  things,  as 
they  will  rejoyce  to  have  done  when  they 
are  Tranflated  to  Eternity.  A  light  neg~ 
left  now  will  prove  an  Eternal  lofs.  What- 
foever  we  think,  fpeak,  or  do,  once 
thought,  fpoke,  or  done,  it  is  Eternal,  it 
abideth  for  ever. 


C  H  A  P.    II. 
The  reward  of  Eternal  Life. 

*  1  "*He  life  in  Heaven  is  life  indeed,  and 
X  tne  moft  perfect  and  abfolute  life 
of  all  others,  in  that  it  is  Jfnimal,  in  that 
it  is  humane,  in  that  it  is  angelical,  yea  in 
that  it  is  Divine.  There  lives  the  Memory , 
by  the  perfeft  remembrance  of  all  things 
that  are  paft:  There  lives  the  Undeyftand- 
ing,  by  the  knowledge  and  Vifion  of  God  : 
There  lives  the  Will,  and  enjoyeth  all 
manner  of  good,  without  fear  of  lofing  it. 

In 


mf4      The  ninth  Confiderathn 

In  like  manner  liveth  there  the  Appetite. 
both  that  which  is  called  Concupifcible,zn& 
that  which  is  called  hafcible.  There  live 
all  the  Senfes,  and  are  filled  with  deiights. 
There  is  heard  no  fighing,  no  lamentati- 
on, no  grief  or  forrow,  nor  fo  much  as 
the  leaft  fign  thereof.  There  is  the  moft 
fincereand  pure  fong  of  joy,  without  the 
mixture  of  the  leaft  drop  of  the  Gall  of 
bitternefs  and  forrow.  Let  the  eyes  be  fi- 
lent,  they  never  law  the  like;  let  the  ears 
be  filent,  they  never  heard  the  like ;  let 
thy  heart  be  filent,  it  could  never  con- 
ceive the  like  to  this  life.This  life  includ- 
eth  within  it  felf  all  pleafures,  riches,  ho- 
nours, and  all  the  delights  of  all 
Attgufl.  lives,  fenfes  and  faculties,St.^»- 
de  Civi-  gujline  as  it  were  fet  on  Fire 
tate  Dei,  with  the  fervent  defire  of  this 
Cap,  30.  life,  breaketh  forth  into  thefe 
words.  How  great  happinefs 
fhall  be  there,  where  there  is  the  prefencc 
of  no  evil,  and  the  abfence  of  no  good  ? 
where  we  (bull  be  continually  praifing 
God,  who  is  all  in  all  ;  Blejfed  are  they 
that  dwell  in  thy  Houfe  ;  they  will  be  fiill 
praifing  thee,  ifal.  S4.  4.  All  the  facul- 
ties of  our  fouls  and  members  of  our  bo- 
dies being  made  incorruptible,  fhall  be 
ever  fetting  forth  the  praife  of  God. 
2There  {hall  be  true  glory  and  praife  in- 
deed. 


upon  Eternity.  155 

deed,  where  neither  he  that  doth  give 
praife  and  glory  can  be  deceived,  ncr  he 
to  whom  it  is  given  can  be  flattered.  There 
(hall  be  true  honour  indeed,  which  fhall 
be  denied  to  none  that  is  worthy,  nor  be- 
ftowed  upon  any  that  is  unworthy,  yea, 
which  none  that  is  unworthy  fhall  defue 
or  feek  after  ;  where  none  that  is  unwor- 
thy fhall  be  permitted  to  abide.  There  he 
which  is  the  giver  of  virtue,  fhall  be  the* 
reward  thereof:  for  he  hath  promifed 
himfelf;  and  what  could  he  promife 
greater  and  better  than  himfelf?  The 
Prophet  Jeremy  is  witnefs  of  tills  his  pro- 
mife, in  thefe  words,  l^wdl  be  their  Gody 
arid  they  Jb all  be  my  people,  Jerem.  31.  33. 
I  will  be  unto  them  whatfoever  with  ho- 
nefty  can  be  defircd,  I  will  be  unto  them 
iife,  and  health,  and  food,  and  ple.ify, 
«nd  glory,  and  honour,  and  peace,  and 
every  good  thing:  For  this  is  the  meaning 
of  thefe  words,  God  pall  be  all  in  all,  He 
fhall  be  the  end  of  our  defires.  And  one 
great  good  there  is  to  be  found  in  that 
blelTed  City  of  God,  which  is  not  elfe- 
where  to  be  found,  and  that  is  this,  That 
no  inferiour  there  fhall  envy  his  fuperiour, 
t>ut  they  fhall  be  like  members  of  the  na- 
tural body  compared  together  in  a  friend- 
ly and  peaceable  manner,  where  the  fin- 
der defireth    not  to  be  the  eye,  nor  the 

foot 


•12,56     Th  ninth  Confident  ton 

foot  the  head,  but  every  member  is  con- 
tent with  his  own  place.  And  a  little  af- 
ter faith  the  fame  Father,  there  fhall  wc 
keep  an  Eternal  Sabbath  of  reft,  and  there 
fhall  we  tafte  and  fee  how  fweet 
Augnft.  the  Lord  is,  we  fhall  be  filled 
de  Civi-  with  his  goodnefs,  when  he  fhall 
tat.Dei.  be  all  in  all.  O  God  my  God! 
Thou  art  Love  and  Charity, 
Truth  and  Verity,  true  Eternity  and  Ex- 
ternal Felicity. 

Another  fpeaketh  unto  this  life,  by  way 
of    Afoflrophe,    after    this    man- 
Autor.       rver,  in    thee    there   is  no  corni- 
er de       ption,  nor  defeat,  nor   old  Age, 
Spir  t>     nor  anger  ;  but   perpetual  peac?, 
atiima.      and  folemn  glory,  and  everlafl> 
ing  joy,  and   continual  folemni* 
ty.     There  is  joy  and  exultation,  there  i| 
.  an  Eternal  fpring.There  is  alwavs  the  flow- 
er and  grace  of  youth  and  perfect  health. 
Non  eft  in  te  Heri,  nee  Refkemum  : 
Sed  eft  idem  Uodiernum, 
Tibi  fa/us,  tibi  vita, 
cTibi  pax  eft  infinita  : 

Tibi  Be  us  omnia.     That  is, 
Xeflerday  zvas  with  thee  never ; 
But  to  day  is  prefent  ever  : 
TIiou  haji  peace  that  ever  Iajtethy 
Jiealth  and  life  that  never  ivajteth 
God  is  all  in  all. 


upon  Eternity.  z$/s 

Glorious  things  are  fpoken  of  thee,  0  City 
of  God,  Pfal.  87.3.  In  thee  have  their 
habitation  all  thofc  that  rejoyce;  in  thee 
there  is  no  fear  ;  in  thee  no  for  row  All 
defires  are  turned  to  joys.  Whatfoever 
a  Man  can  wifh  for  is  prefent  with  thee  : 
Whatfoever  can  be  deftred,  is  in  thee  in 
abundance.  'They  Jball  be  abundantly  fatis- 
fied  with  the  fatnefs  of  thy  Houfe  ;  and  thou 
jloall  make  them  drink  of  the  River  of  thy 
•pleafures,  Pfal  36.  8.  For  with  thee  is 
■the  Fountain  of  Life  ;  in  thy  light  jball  we 
fee  light,  9.  When  we  fhall  fee  thee  in 
thy  felf,  and  thee  in  us,  and  our  felves  in 
thee,  living  in  everlafting  felicity,  and 
enjoying  the  beatifical  vifion  of  thee  for 
ever.. 

And  though  this  felicity  beeverlafKng : 
yet  a  Man  may  obtain  it  in  a  fhort  time, 
and  with  little  labour.  /  have  companion 
on  the  multitude,  faith  our  Saviour,  becaufe 
they  have  now  been  with  me  three  days,  and 
have  nothing  to  eat,  Mark  8.  2.  Sweet 
Saviour,  doft  thou  count  it  fuch  a  matter 
for  us  to  abide  with  thee  three  days,  and 
eat  nothing?  and  why,  fweet  Jcfus,  doft 
thou  not  rather  tell  us  of  the  days  of  Eter- 
nity, and  the  everlafting  joys  wherewith 
we  fhall  be  abundantly  fatisfied  in  the 
Kingdom  of  Heaven  ?  God  taketh  notice 
of  the  leaft  fervice  that  we  perform,  and 

it 


*i 5  8     The  ninth  Confederation 

it  is  precious  in  his  fight :  He  telleth  the 
very  hairs  of  our  heads  ;  and  much  more 
then  will  he  tell  the  drops  of  blood  that 
ate  fpilt  for  his  fake,  and  put  them  up  in 
the  Bottle  of  his  remembrance. 

We  may  therefore  very  well  cry  out 
with  St.  Bieromy  Oh!  How  great  a  blef- 
fednefs  is  this,  to  receive  great  things  for 
fmall,  and  Eternal  things  for  Temporal  ; 
and  further  to  have  the  Lord  our  Debtor.: 
But  thou  wilt  be  ready  to  fay,  it  goes  hard 
to  be  in  fufFerings  every  day  ;  and  though 
all  other  things  might  eafrly  be  endured, 
yet  death  is  terrible.  Chriftian  Brother, 
I  am  afhamed  to  hear  thee  fay  fo,  it  is 
foolifhly  fpoken,  and  like  a  Child.  Know- 
eft  thou  not  thus-much  .•  I  know  that  I  af- 
cend  to  defcend,  flourifh  to  wither,  am 
young  to  grow  old,  live  to  die,  and  die  to 
live  bleffed  Eternally.  Irujl  therefore  in 
the  Lord  for  ever ;  For  in  the  Lord  Jehovah 
is  everlafiing  Jlrengthy  If  a.  16.  4. 

Again,  St,  Augujline  comes  into  my 
mind,  who  upon  the  Words  of  our  Lore! 
faith  thus,  Our  Lord  and  Saviour  con- 
cluded with  thefe  words,  faying,  Thefe 
foall  go  away  into  everlafiing  -puni foment  ^ 
but  the  righteous  into  life  Eternal \Matth.i  5. 
46".  It  is  life  Eternal  that  is  here  promi- 
fed.  Becaufe  Men  love  to  live  here  upon 
earth,     therefore   life   is  promifed     unto 

them  : 


upon  Eternity.  1J9* 

them  :  And  bccaufe  they  are  much  afraid 
to  die,  therefore  death  Eternal  is  threat- 
red  unto  them.  What  wouldeft  thou 
have  ?  Life  ;  Well,  thou  fbalt  have  it. 
What  art  thou  afraid  of  ?  Is  it  Death  I 
Well,  thou  fhalt  not  fuffer  it.  But  they 
which  fhall  be  tormented  in  Hell  Fire, 
fhall  have  a  defire  to  die;  and  death  fhall 
fly  from  them.  To  live  long  therefore  is 
no  great  matter  ;  yea  more,  To  live  al~ 
ways,  is  no  great  matter  ;  but  To  live  blef- 
fedy  that  is  a  thing  to  be  defired,  that  is  a 
great  matter  indeed. 

Therefore  thou  fhalt  live  in  Heaven, 
and  fhalt  never  die  ;  there  fhalt  thou  live 
bleffed  for  evermore  ;  for  neither  fhalt 
thou  fuffer  any  evil  ;  neither  fhalt  thou  be 
in  fear  of  furrering  it  ;  for  there  it  is  im- 
poflible  to  fuffer  any  evil.  There  fhalt 
thou  poffefs  whatfoever  thou  canft  defire  ; 
and  what  thou  pofleffefr,  thou  fhalt  de- 
fire  ftill  to  poffefs  :  Thou  canft  not  be  caft 
out  of  pofieflion,  and  this  fhall  fatisfie 
thee.  It  was  there,  that  David  did  ex- 
pert to  have  his  thirft  quenched,  and  his 
nunger  fatisficd.  In  thy  prefence  is  fttlnefs 
of  joy,  at  thy  right  hand  there  are  Fleafures 
for  evermore y  Pfal  15.  II.  And  again, 
My  foul  thifjleth  after  theey  Pfal.  141.  6. 
And  yet  again,  As  for  me,  I  will  behold 
thy  face  in  rigbteoufnefs  :  I  pall  be  fatisfiedy 

when 


z6o     The  ninth  Confederation 

when  I  awake,  with  thy Ukenefst  Pfal.i  7. 1 5; 
This  is  a  new  and  a  ftrange  voice  for  a 
King:  He  hath  his  Table  well  furnifhed 
with  all  kinds  of  Difhes  ;  and  yet  as  if  he 
were  hunger-ftarved  he  hopes  to  be  filled 
at  anothers  Table ;  his  own  Bread  and 
his  own  Wine  would  not  ferve  his  turn,  to 
appeafe  his  hunger,  or  to  quench  his  t hi r ft. 
There  was  other  Bread  that  he  had  a  mind 
to,  and  other  Liquor  that  he  fo  thirfted 
after,  the  Bread  of  Heaven,  and  the  Wa- 
ter of  Life.  For  what  is  the  plenty  and 
abundance  of  all  the  Kings  of  the  Earth  1 
It  is  nothing  elfe  but  meer  want.  And 
what  is  the  dainty  Fare  at  their  great  Ta- 
bles ?  It  is  but  like  the  Beggars  Pitcher, 
if  it  be  compared  with  the  Fatnefs  of  Gods 
Houfe,  and  his  Heavenly  Table.  Come 
Eat  and  Drink,  and  be  filled,  my  beloved, 
fhall  the  King  of  Heaven  fay  ;  this  Feaft 
of  mine  fhall  never  be  ended  ;  there  fhall 
come  no  forrow  after  it ;  as  it  is  To  dayy 
fo  it  fhall  be  For  ever  and  ever.  Neither^ 
can  St.  Augufiine  here  contain  himfelf, 
but  he  breaks  forth  again  into  this  Excla- 
mation, Oh  life  of  lives  furpafling  all  life  \ 
Oh  everlafting  life  !  Oh  life  bfeffed  fo* 
ever  !  Where  there  is  joy  without  forrow, 
reft  without  labour,  riches  without  lofs-, 
health  without  ficknefs  (there  is  no  fuch 
matter  in   this    life)  abundance   without 

defeft, 


upon  Eternity.  z6\ 

defe&,  life  without  death,  perpetuity 
without  cofruptibility,  beatitude  without 
calamity  ;  where  all  good  Men  are  in  per- 
fect charity,  where  all  knowledge  is  in  alt 
things,  and  through  all  things  ;  where  the 
Majefty  of  God  is  feen  in  prefence,  whefe 
the  mind  of  the  beholders  is  filled  with 
the  bread  of  life  :  They  always  behold 
Gods  prefence,  and  ftiil  they  defire  to  be- 
hold it  ;  they  defire  to  behold  it,  and  yet 
without  anxiety  ;  they  are  fatisfied  with 
it,  and  yet  without  fatiety. 

And  that  thou   mayeft    underftand  and 
know,  good    Chriftian  Brother,  that  this 
fuperexcellent     Glory  ,     thefe     cceleftial 
Riches,  this  Heavenly   Kingdom  is   to  be 
bought,  hear  what  the  fame  St.  Auguftine 
faith,    I  have  to  fell,  faith  God, 
I  have  to  fell ;    come   and    buy     Ecclus. 
it.     Lord,  what  is  it  that   thou     5.  7. 
haft  to  fell?  I  have  Reft  ;  Come 
and  buy  it.    What  is  the  price  of  it?  The 
price  is  Labor.     And    how   much  labor  is 
Eternal  reft  worth?  If  thou  wilt  fpeak  the 
truth    and   judge   aright,  Eternal    reft    is 
worth  Eternal  labor.     It  is   true  indeed  ; 
but  do  not   fear  :  For    God    is   merciful. 
For    fhould    thy    labor    be  Eternal,  thou 
fhouldeft  never  attain  to  reft  Eternal;  but 
that  thou  mayeft  attain  at  length    to  reft 
Eternal,  therefore  thy  labor  ffiall  not  be 

Eternal  ; 


*%6z     The  ninth  Confederation 

Eternal ;  not  but  that  it  is  worth  fd  mucb, 
but  that  thou  mayeft  at  length  get  the 
poffeflion  of  it.  Indeed  it  is  worth  the 
price,  though  it  be  labour  Eternal;  but 
that  it  may  be  purchafed  and  pollened,  it 
is  neceffary  that  the  price  thereof  be  but 
labour  Temporal.  Therefore  Chriftian 
Brethren,  let  us  roufe  up  our  felves,  and 
ftir  up  one  another  with  this  exhortation 
of  St.  Augufiiney  which  here  followeth. 

Let  us  fet  before  our  eyes  the  life  which 
is  Eternal,  and  let  us  well  coniider  the 
nature  of  it,  which  we  fhall  come  the  bet. 
ter  to  underftand,  by  removing  from  it, 
whatfoever  we  account  troublefome  in  this 
life.  For  it  is  eafier  to  find  what  it  is  not, 
rather  than  what  it  is.  And  yet  it  is  fet 
to  fale.  Thou  mayeft  buy  it  if  thou  wilt. 
Thou  fhalt  not  need  to  be  much  troubled 
or  turmoilcd  about  it,  for  the  greatnefs 
of  the  price.  The  price  is  whatfoever 
thou  haft,  and  no  more.  Never  examine 
what  thou  haft,  but  confider  what  thou 
art.  It  is  worth  thy  buying,  though  thou 
giveft  thy  felf  for  it.  Give  thy  felf,  and 
thou  fhalt  have  it.  What?  Art  thou  to 
fell  thy  felf?  Art  thou  to  buy  thy  felf? 
Behold,  fuch  as  thou  art,  if  thou  canft  be 
content  to  give  thy  felf,  thou  fhalt  have 
it.  But  thou  wilt  be  ready  to  fay  it  may 
be,  Alack  /    I  am  a  wicked   Man ;  and 

fuch. 


upon  Eternity.  263 

fuch  a  Man  perhaps  will  not    be  received 
for  good  payment:  If  thou   beeft   not  al- 
ready good,  do  but  give  thy  {ch\  and  by 
io  doing  thou  (halt  become  good,  and  go 
for  current.     Do  but  make  a  faithful  pro- 
mife  to  give  thy  felf  ;  and  this  fhall  make 
thee  good:  And   being  made   good   thou 
art  a  price  of  thy  felf  good  enough  :  And 
thou  (halt  have,  as  I  faid,  not  only  health 
fafety,  life,  and  fuch  like  as  fhall  have  an 
end ;  but    alfo  thou  fnalt    be    freed    from 
many    miferies:    Thou    (halt    neither    be 
wearied,  nor  ftand  in   need   of  reft,  thou 
lhalt   neither  hunger,  nor   thirft,   neither 
increafe  nor  decreafe,  neither  grow  youno= 
nor  wax  old,  becaufe  there    is   no    being 
born  there;  for  there  is  full  growth  and 
ftature,  and  the  entire  and  perfeft  number 
ot  years.     There   is   no  number  like  unto 
it:  For  as   it  hath  no  need  of  beine-  aug- 
mented, fo  is  there  no  need  of  being  dinfi- 
nifhed.     Behold  what  excellent  things  are 
ipoken  of  it!  And  yet  I  cannot  come  near 
telling  thee  what  it  is,  or  what  good  things 
are  treafured  up  in  it:  For,    it  is  written, 
tye  hath  not  feen,  nor  ear  heard,    neither 
hath  it  entred  into  the  heart  of  Man,  2  Cor 
2.  9.     And  how  fhould  my  mouth  be" able 
to  utter  what  the  heart  of  Man  is  not  able 
to  conceive  ? 
And    becaufe     we    have    gone    aW 
N  through 


. 


264     ^  *^  Confideration 

through  St.  Augufkines  Books,  as  it  were 
tlirough  fo  many  pleafant  Gardens,  and 
arc  now  brought  at  length  to  theCceleftial 
Faradife,  let  us  feal  and  confirm  what  hi- 
therto hath  been  fpoken  by  the  teftimony 
of  the  fame  Father.  If  we  were  every 
day,  faith  he,  to  fuffer  all  torments,  yea 
the  torments  of  Hell  it  felf,  and  that  for 
a  long  time  together,  to  the  end  that  wc 
might  behold  Chrift  in  his  Glory,  and 
have  communion  and  fellowfhip  with  the 
Saints  ;  were  it  not  worth  our  pains  and 
fufferings  !  who  would  not  fuffer  any  for- 
row  to  be  made  partaker  of  fo  much  good, 
and  fo  great  Glory  ?  Let  the  Devils  then 
lie  in  wait  for  me,  let  them  affault  with 
temptations  ;  let  my  body  be  brought 
down  with  fading,  let  my  flefh  be  kept 
under  with  preflure ;  let  me  be  wearied 
with  labours,  let  my  moifture  be  dried  up 
with  watching  ;  let  one  Man  clamour    a- 

fainft  me,  let  another  difquiet  me,  let  me 
e  bowed  together  with  eold,let  roe  be  fet 
on  fire  with  heat;  let  my  confcience  mur- 
mur,let  my  head  ake,let  my  breaft  be  infia- 
med,let  my  ftomach  be  troubled  with  ven- 
tofities,  let  my  countenance  wax  pale  and 
bleak,  let  me  be  full  of  infirmities  ;  let 
my  life  confume  away  with  grief,  and  my 
years  with  mourning  ;  let  rottennefs  en* 
ter  into  my  boneSjand  let  it  fpring  up  like 


upon  Eternity*  z6$ 

a  Fountain  under  my  feet  ;  let  all  thefe 
miferies  come  upon  me,  fo  that  I  may- 
have  reft  and  confolation  in  the  day  of  tri- 
bulation, and  afcend  up  unto  the  people 
of  the  Lord.  For,  Whatfhall  be  the  Glo- 
ry of  the  juft,  and  how  great  (hall  the  joy 
of  the  Saints  be,  when  every  face  fhall 
fhine  as  the  Sun  !  When  the  Lord  fhall 
begin  to  reckon  up  his  people  in  their  di* 
ftin&  orders,  in  his  Fathers  Kingdom  ; 
and  when  he  {hall  render  unto  every  Man 
according  to  his  works,  the  rewards  which 
he  hath  promifed,  that  is,  Heavenly  for 
Earthly ,  and  Eternal  for  Temporal. 

Think  therefore  upon  the  days  of  old, 
and  call «to  mind  the  years  which  are  yet 
for  to  come.  Think  upon  Eternity,  O 
Man,  think  upon  Eternity ;  think  upon 
the  Eternity  of  Torment,  and  the  Eternity 
of  Joy,  which  is  to  follow  after  thisfhort 
life  ended,  and  I  dare  warrant  thee,  thou 
wilt  never  complain  of  any  Adverfity  ; 
thou  wilt  never  let  flip  out  of  thy  mouth 
fuch  a  word  as  this,  This  is  too  grievous,  or, 
This  is  intolerable,  or,  This  is  too  hard  : 
Thou  wilt,  I  dare  fay,  count  all  things 
eafie  and  tolerable  whatfoever  can  happen 
in  this  life,  and  thou  wilt  never  be  better 
pleafed,  than  when  thou  art  mod  afflict- 
ed. 

It  is  reported  by  John  Mofchns  of  one 
N  z  Olympic, 


z66     The  ninth  C  en  federation 

Olynrpius*  an  old  Man  of  Angular  patience 
(who  lived  cloyftered  up  in  a  Monaftery 
near  unto  J-ordan)  that  he  had  his  mind  fo 
bent  and  hxt  continually  upon  Eternity, 
that  he  had  fearce  any  fenfe  or  feeling  at 
all  of  any  temporal  forrow  or  mifery.  For, 
(as  he  goes  on  with  his  (lory)  upon  a  time, 
■as  it  happened,  a  certain  Religious  Man 
turned  out  of  his  way  to  vifit  him,  and 
rinding  him  in  a  dark  Cell,  a  place,  as  he 
thought,  uninhabitable  by  reafon  of  heat 
and  {warms  of  Gnats  and  other  Flies  ;  not 
without  much  admiration  fpake  thus  unto 
him,  And  canft  thou,  Qlympius,  endure 
to  live  in  fnch  a  clofe  Room,  lb  exceeding 
hot,  and  fo  much  preffed  with  Gnats,  and 
fwarrrs  of  flies?  But  what  did  Olympics 
anfwer?  And  doft  thou  wonder  at  this? 
I  tell  thee,  my  Son^  all  thefe  are  but  light 
matters;  I  count  them  tolerable,  that  fo 
I  may  efcape  Eternal  torments,  which 
are  'intolerable.  I  can  endure  to  be  ftung 
by  Gnats,  that  fo  I  may  not  feel  the  fring 
or  Confcience,"  and  the  gnawing  of  the 
worm  that  never  dieth.  This  heat  which 
thou  fo  complained  of  I  can  fuffer  eafily, 
when  I  think  upon  the  Eternal  fire  of  Hell, 
which  is  unfufferable.  Thefe  troubles,  if  I 
may  fo  call  them,  are  but  fhort,  and  fhall 
have  an  end  ;  but  the  torments  in  Hell  are 
^vithout  end.     Whereupon,  faid  the  other, 

Cer- 


ufon  Eternity.  %6j 

Certainly,  Olympm,  thou  art  led  by  the 
fpirit  of  wifdom  and  truth;  fo  wifely  and 
truly  haft  thou  anfwered.  I  would  there 
were  more  of  thy  mind,  that  would  think 
thus  ferioufly  upon  thefc  things  ;  then  cer- 
tainly there  would  be  more  than  there  are 
now  adays,  that  would  after  thy  example 
patiently  fuffer  and  endure  all  tnings. 


G  H  A  P.     III. 

The  conclusion  of  all. 

ZEuxis>  the  molt  Famous  for  his  skill 
amongft  all  the  Antient  Painters 
that  we  have  heird  of,  was  obferved  to  be 
very  flow  at  his  work,  and  to  let  no  piece 
of  his  go  abroad  into  the  World  to  be  feen 
of  Men,  till  he  had  turned  it  over,  and  over, 
this  fide  and  that  fide,  again  and  again,  to 
fee  if  he  could  fpy  any  fault  in  it:  And  be- 
ing upon  a  time  asked  the  reafon  why  he 
was  fo  curious,  why  fo  long  in  drawing  his 
lines,  and  fo  flow  in  the  ufe  of  his  Pencil, 
he  made  this  anfwer,  I  am  long  a  doing 
whatfoever  I  take  in  hand,  becaufe  what  I 
Paint,  I  Paint  for  Eternity.  And  thus 
ftands  the  cafe  wfch  all,  we  Paint  alfo  for 
Eternity.  Whatfoever  we  do,  it  fo  belongs 
unto  Eternity ,  that  a  Man  may  truly  lay  of 
N  3  it 


*68      The  ninth  Confide  rat  Ion 

It  thus,  I  write,  I  read,  I  fing,  I  pray, 
I  labour,  whatfoever  I  do,  whatfoever  I 
fjy,  whatfoever  I  think,  all  is  for  Eterni- 
ty. Now  if  this  be  the  nature  of  our 
thoughts,  words  and  deeds,  if  they  {hall 
remain  for  all  Eternity,  we  had  need  have 
a  care  what  we  think,  fpeak  or  do  ;  it 
concerns  us  to  look  about  us.  to  mind  our 
bufinefs,  not  to  go  negligently  and  (leepi- 
ly  about  our  work,  not  to  let  any  thing 
go  out  of  our  hands  rude  and  imperfect, 
but  to  polifh  and  perfect,  it  with  all  the 
care,  skill,  and  induftry  that  we  can  ufe. 
We  Paint  with  Zeuxis  for  Eternity.  When 
we  have  done  our  works,  they  are  prefent- 
ly  tranfmitted  to  Eternity ,to  be  viewed  by 
a  moft  judicious  and  all-feeing  eye,  that 
no  fault  can  efcape  ;  and  being  viewed 
and  cenfured,  they  are  to  be  committed 
either  to  be  Eternally  puniflhed,  or  Eter- 
nally rewarded.  What  I  have  faid  before, 
I  here  fay  again,  becaufe  it  cannot  be 
faid  too  often,  though  I  Chould  fay  it  a 
thoufand  times  ;  whatfoever  we  think, 
fpeak,  or  do, once  thought,  fpake,  or  done, 
.t  is  Eternal,  it  abideth  for  ever. 

Will  you  hear  what  St.  Gregory  faith  ; 
In  all  our  actions  we  muft  ufe  great  care 
and  circumfpe&ion,  we  muft  well  weigh 
and  confider  with  our  felves,  what  it  is 
that  we  take  in  hand",  and  to  what  end  w« 

do 


ufon  Eternity.  26$ 

do  it,  that  our  minds  be  not  fet  upon  any- 
thing that  is  Temporal ',  but  upon  thofc 
things  which  are  Eternal.  Therefore  in 
all  thy  a£Hons  labour  to  be  perfeft.  Pray 
for  Eternity,  ftudy  for  Eternity,  fuffer  tor 
Eternity,  contend  for  Eternity^  labor  for 
Eternity.  So  live  to  God,  that  thou 
mayeft  live  with  God  ;  fo  live  on  Earth, 
that  thou  mayeft  live  in  Heaven  ;  fo 
live  for  Eternity,  that  thou  mayeft  live  to 
Stemity 

Hear  alfo  what  St.  Bernard  faith.  Our 
works  do  not  pafs  away  as  foon  as  they  are 
done  (as  they  may  feem  to  do)  but  as 
Seeds  fown  in  time  they  rife  up  to  all  Eter- 
nity. The  foolifh  Man  whkh  hath  no  un- 
derftanding,  will  wonder  to  fee  fuch  a 
plentiful  increafe  rife  up  of  fuch  little 
Seeds,  be  it  good  or  be  it  evil,  according 
to  the  nature  of  the  Seed  .which  is  fown. 
But  he  that  is  wife  will  ponder  thefe  things, 
and  count  no  fin  little  :  For  he  hath  an 
eye  ftill  not  to  that  which  is  prefent,  but 
to  that  which  is  to  come  ;  not  to  that  which 
is  fown,  but  to  that  whieh  is  reaped  ;  not 
to  that  which  is  done  in  time,  but  to  that 
which  remains  to  all  Eternity. 

Oh  the  dangerous  and  miferable  mad- 
nefs  of  the  Sons  of  Adam\  God  created 
us  unto  the  poffeflion  of  infinite  and  Ex- 
ternal goods  :  And  why  are  we  carried 
N  4  then 


*?o      The  ninth  Confi deration 

then  with  the  whole  bent  of  our  affe&ions, 
to  thofe  things  which  are  flitting-  and  va- 
nifhing?  God  made  us  heirs  of  Heaven 
and  Eternal  pofTeuions  :  And  why  do  we 
fo  miferably  intangle  our  felves  in  our  va- 
nities, and  run  headlong  to  deftru&ion  ? 
Let  us  be  wife  in  time,  let  us  look  well 
to  our  fteps,  let  us  make  fpeed  on  the  way 
of  Eternity  :  Let  us  fo  live  that  we  may- 
live  to  Eternity ,  The  way  thither  is  fhort 
and  narrow,  but  the  term  thereof  is  very 
large. 

But  O  miferable  and   foolifh    Men  that 
we  are  /    We  fain  would  obtain    Eternal 
life,  but  we  are  loth  to  tread   in  the  way 
that  leads  to  it  .•  We  fain  would  be  there; 
but  we  will  not   take  pains  to  go  thither. 
Every   Man    defires  to  be    bleffed.     There 
is    no    Man,  faith   St.  Auguftine,    of  what 
condition    or    degree    foever    he    be,    but 
hath  a  defire  after  that  life  which  is  bleffed 
for  ever.     Therefore  that  life  is  the  com- 
mon Haven  at  which  all  Men  defire  to  ar- 
rive ;  but  all  Men  know  not   how  to  fteer 
their  courfe  aright.     It  is  a  thing  which  ail 
Men  without  controverfie  would  fain  pof- 
fefs  ;  but  how  to   compafs  it,    what  courfe 
to    take,    which    way   to    go,     that   is  the 
point  they  cannot  agree   upon.     We  may 
fcek  it  long  enough  upon  Earth  ;    and  it  is 
a  Qucftion,  wkether  we   (hall  ever  find  it 

or 


upon  Eternity,  ijl 

or  no.  Not  that  I  condemn  the  feekin* 
of  it,  but  the  not  feeking  of  it  in  the 
ri?ht  place  One  is  of  opinion  that  the 
Soldiers  life  is  moft  blelTed.  But  another 
denies  that,  and  fays,  the  life  of  the  Huf- 
band  Man  is  moft  bleiTcd.  And  again, 
this  another  denies,  and  fays,  that  the 
Lawyers  life  is  moft  blelfed;  and  he  gives 
his  reafon  for  it  :  For  the  Lawyer  U  <vor- 
fhipped  by  the  people,  and  is  much  fought 
unto,  he  is  ever  taking  of  fees  and  plea- 
ding caufes. 

And  again,  this  another  denies  and 
fayes,  the  Judges  life  is  moft  bluffed  :  For 
he  hath  power  of  hearing  caufes  and  de- 
ciding them.  And  yet  again,  another  de- 
nies this,  and  fays,  the  Merchants  life  is 
moft  blefled:  For  he  fees  divers  Countries, 
learns  many  fafhions.  gathers  together 
much  "Vealth  You  fee,  derly  beloved,* 
in  fo  many  fevenl  kinds  of  lives  there  is 
not  any  one  to  be  found,  that  will  pleafe 
all.  But  the  life  bleffed  for  ever,  that  is 
it  which  pleafeth  all. 

BlefTednefs  therefore  is  not  to  be  expect- 
ed her-?,  but  is  to  be  fought  for  elfewhere, 
and  never  to  be  found  out,  but  by  a  good 
and  goidly  death  rJn  -odly  Men  them- 
felves  defire  to  die  the  death  of  theC  >dly, 
but  they  will  not  live  the  li  re  of  t  e  G^dly : 
For  to  die  well  is  the  way  to  felicity  ;  but 
N  5  to 


*7*    The  ninth  Ccnjiderdthn 

to  live  well  is  matter  of  labour  ;  and  yet 
that  is  not  to  be  obtained  without  this. 
Eternity  depends  upon  death,  and  there  is 
no  dying  well  without  living  well.  Chufe 
which  thou  wilt,  life  or  death.  If  thou 
Iweft  well,,  thou  canft  not  but  die  well  j 
and  it  {hall  be  well  with  thee  forever  ; 
If  thou  lived:  not  well,  thou  canft  not 
hope  to  die  well,  but  it  will  be  ill  with 
thee  for  ever. 

Not  many  years  ago  a  Man  of  a  good 
Houfe,  having  more  wit  in  his  head,  than 
Religion  in  his  heart,being  asked  what  he 
thought  of  the  ftrift  lives  of  the  Religious, 
and  the  loofe  lives  of  the  licentious,which 
he  efteemed  beft,  anfwered  thus,  I  .could 
wifh  to  live  like  the  licentious,  but  to  die 
like  the  Religious.  Some  wit  there  might 
*be  in  his  anfwer,  but  I  am  fure  there  was 
little  Religion  in  it.  He  had  fpoke  like  a 
Chriftian  Man,  if  he  had  faid  thus,  I  defire 
to  live  the  life  of  the  Religious,  that  my 
end  may  be  like  his.  Balaam  could  fay, 
Let  me  die  the  death  of  the  righteous,  and  Jet 
my  I  aft  end  he  like  his,  Numb.  23.  io.  But 
he  had  faid  a  great  deal  better,  if  he  had 
faid  thus,  Let  me  live  the  life  of  the  righte- 
eus,  that  I  may  die  the  death  of  the  righteousy 
and  that  my  laft  end  may  he  like  his.  For 
whofoever  liveth  the  life  of  the  Godly, 
ihall  be  fure  to  die  the  death  of  the  Godjy : 

And 


upon  liter nity,  273 

And  whofoever  liveth  the  life  of  the  un- 
godly, {hall  befnre  to  diethe  death  of  the 
ungodly  .•  Once  he  fhall  die,  but  that  once 
fhali  be  always,  and  that  always  for  ever 
and  ever. 

A  certain  Soldier  being  called  in  quefti- 
on  by  Laniachus  a  Centurion,  for  fome 
mifdemeanor  or  other  committed  in  the 
Camp,  earneftly  defired  pardon  for  that 
once,  and  promifed,never  to  offend  in  the 
like  kind  again  :  But  the  Centurion  made 
him  this  anfwer,  In  hello,  bone  viry  non 
licebit  bis  peccare  :  Oh  Sir,  know  you  thus 
much,  there  is  no  offending  in  War  twice. 
But  in  death  (alas.')  there  is  no  offend- 
ing once  ;  there  is  no  hope  of  pardon, 
once  dead  and  always  dead.  He  that  dies 
once  ill,  is  damned  for  ever.  There  is  no 
returning  again  to  life,  to  amend  what  is 
done  arnifs.  There  is  no  appealing  from 
the  fentence  of  condemnation,  if  it  be 
once  paflfed.  As  death  leaves  a  Man,  fo 
judgment  findeth  him  ;  and  as  judgment 
leaves  him,   fo  Eternity  findeth  him. 

It  is  the  feying  of  lphicrates,  that  it  is  a 
{hame  for  an  Emperor  at  any  time  to  fay 
with  the  fool,  Non  putaram\  I  did  not 
think  it  :  But  it  is  a  greater  fhame  for  a 
Chriftian  Man  to  fay,  Nov  pat. tram,  laid 
not  think  there  had  been  fnch  a  difference 
between  a   chafte  life,  and  a  voluptuous 

life, 


2,74    flk  n%Mk  Confi deration 

lne,  I  did  not  think  that  Eternity  was  to 
follow  after  this  life,  I  did  not  think  that  I 
fbould  have  died  fo  fuddenly.  Alas  / 
alas  /  How  fleepily  do  we  go  about  the 
bufmefs  of  Eternity  !  Whereas  the  nature 
of  this  mortal  life  of  ours  is  fuch,  that  we 
cannot  be  certain  at  any  time  that  we  (hall 
live  for  any  time,  no  not  fo  much  as  for 
one  minute,  when  as  we  know  for  certain 
that  we  muff  depart  from  hence,  and  yet 
are  molt  uncertain  at  what  hour  we  (hall 
depart  ;  and  when  that  hour  fhall  come, 
then  alfo  we  fhall  feem  not  fo  much  to 
have  lived,  as  to  have  pofted  unto  death  in 
a  moment  Here  we  are  but  as  fojourners 
in  a  ftrange  Land,  and  not  as  Citizens  in 
our  own  Country  ;  we  are  but  Tenants  at 
will,  and  not  Free-holders  :  Will  we,  nill 
we,  we  muft  depart,  For  here  we'^have  no 
continuing  Cityt  but  we  feek  one  to  come, 
Heb.  I  j.  14. 

The  holy  Prophet  Baruch  asked  this 
^ueftion,  Where  are  the  Princes  of  the  Hea- 
then become,  and  fuch  as  ruled  the  Beafls 
upon  the  Earth,  that  hoarded  up  Silver  and 
Gold,  and  made  no  end  of  their,  getting  ? 
Baruch  3.  id,  17.  Do  they  retain  and 
keep  their  Kingdoms  and  their  glory  ftill  1 
Not  fo  ;  For  thus  faith  the  Prophet,  an- 
fwering  his  own  queftion,  'They  are  vanifi- 
*d  and  gone  down  to  the  Grave ,  and  others 

are 


upon  Eternity.  %yc 

Are  come  up  in  their  Jleads.  'They  are  vamjd-, 
edy  faith  the  Prophet  ;  For  they  were  but 
fojourners  and  no  Citizens  ;  they  are  gone 
and  others  are  come  up  in  their  jleads  ;  their 
Houfes  are  let  out  to  others,  and  they  are 
caft  outthemielves,  and  gone  down  to  the 
Grave.  But  if  the  queftion  be  asked  again, 
Where  are  the  Vrinces  of  Heaven,  whofe 
dwelling  is  above  the  feventh  Sphere, 
where  are  they  1  It  may  beanfwerea  like- 
wife,  that  They  are  alfo  vanijJied,  and  others 
are  come  up  in  their  jleads  ;  but  they  are 
tranflated  to  the  Kingdom  of  Heaven, 
there  to  abide  for  ever,,  without  all  fear  of 
being  difpoflTefled. 

Let  us  Crown  our  felves  with  Rofe-huds% 
JVtjd  2.  8  Sing  thofe  Men  of  mod  loofe 
and  deplorable  lives.  Why  with  Role- 
buds?  Becaufe  the  beauty  and  fmell  of 
them  is  gone  in  one  day,  and  they  are  wi- 
thered :  And  fuch  fading  Crowns  do  beft 
become  thofe  which  fhall  fhortly  perifh. 
But  as  for  the  Bleflfed,  it  is  not' jo  with 
them,  but  they  are  Crowned  with  Jewels 
and  precious  Stones,  whofe  beauty  never 
fadeth.  The  Woman  mentioned  in  the 
Revelation  had  upon  her  head  a  Crown,  not 
of  Rofe-buds  of  the  Garden,  not  of  Jew- 
els of  the  Sea,  but  of  the  Stars  of  Heaven. 
As  then  the  Heavenly  orbs  are  incorrupti- 
ble, fo  likewife  they  that  inhabit  them  are 


lncor- 


XI 6     The  ninti  Conji deration 

incorruptible,  they  are  not  fubjeft  to  anjf 
change,  they  are  immortal.  "The  righteous 
live  for  evermore,  Wifd,  5.  15.  All  world- 
ly things  are  tranfitory,  but  heavenly 
things  are  everlafting.  Here  are  we  wea- 
ried with  labour,  but  there  fhall  we  be 
refrefhed  with  Eternal  reft.  Why  do  we 
feek  for  reft  before  our  labour  is  ended  ? 
We  are  yet  upon  the  Stage  :  Therefore 
we  muft  a&  our  parts  :  We  have  to  deal 
with  potent  Enemies  ;  therefore  we  muft 
be  always  prepared  to  Fight  :  we  are 
ftill  in  our  race  ;  therefore  we  muft 
fiold  out  to  the  laft.  Let  us  then  fo  a8: 
our  parts,  that  the  Angels  may  rejoyce  to 
be  fpe&ators  :  Let  us  fo  Fight  that  we 
may  win  the  Crown  ;  let  us  fo  run,  that 
we  may  obtain. 

Well,  faith  St.  Gregory,  if  we  well  consi- 
der with  our  felves  what  and  how  great 
things  are  promifed  unto  us  in  Heaven,  all 
t  lings  on  earth  will  feem  vile  unto  us  : 
For  what  tongue  can  fufficientJy  exprefs, 
or  what  heart  conceive,  how  great  the 
joys  be  in  that  City  which  is  above  ?Where 
we  fhall  bear  a  part  in  the  heavenly  J@?uire 
with  Angels  evermore  lauding  and  praifing 
God  ;  where  we  fhall  be  in  God's  prefence, 
and  fee  him  face  to  face  ;  where  we  fhall 
behold  light  incomprehenfrble;  where  we 
ihall  haye  the  priviledge  of  heavenly  Saints 

and 


upon  Eternity.  17 y 

and  Citizens,  to  be  for  ever  incorruptible. 
Methinks  I  find  my  mind  inflamed  and  fet 
on  Fire,  whileft  I  am  fpeaking  of  thefe 
joys,  and  methinks  it  fhould  ieton  fire  all 
that  hear  it.  Methinks  it  fhonld  fo  work 
upon  us  all,  that  even  now  we  fhould  moft 
earneftly  and  ardently  defire  to  be  there, 
where  we  hope  to  be  for  ever  hereafter. 
But  thus  much  we  muft  know,  that  there 
is  no  coming  there  without  much  labour. 
It  is  not  I,  but  Paul  the  Preacher  that 
faith  it,  A  Man  is  not  Crowned,  except  he 
firive  lawfully,  2  Timi  2.  5.  Let  then  the 
greatnefs  of  the  reward  encourage  us  and 
prick  us  forward  ;  and  let  not  the  labour 
and  pains,  the  fhort  labour,  and  the  little 
pains,  hinder  us  or  keep  us  back.  We 
muft:  go  on,  and  we  muft  go  on  with  per- 
feveranee  ;  we  muft  not  10  much  confider 
the  roughnefs  of  the  way,  as  the  blefled 
Eternity  which  is  the  end  thereof.  And 
this  the  fame  holy  Father  declares  moft 
excellently,  faying,  This  is  a  fpeeial  badg 
and  cognizance  of  the  elect,  that  they 
know  how  to  carry  themfelves  in  the  way 
of  this  prefent  life  in  firch  manner,  that 
by  the  certainty  of  hope  they  are  affured, 
that  they  have  attained  unto  a  great  pitch, 
inafmuch  as  they  fee  all  tranfitory  things 
far  beneath  them,  and  for  the  love  of 
Eternity  trample  all  fublunary  things  un- 
der 


,xy%     The  ninth  Confederation 

Ser  their  feet.  And  this  is  it  which  the 
Lord  fpeaketh  by  the  mouth  of  his  holy- 
Prophet,  faying  unto  every  foul  that  fol- 
loweth  him,  /  will  lift  thee  up  above  the 
high  places  of  the  Earth.  For  as  for  lofles, 
-reproaches,  poverty,  difgrace,  and  fuch 
like,  thefe  are,  as  I  may  fo  call  them, 
the  lower  places  of  the  earth,  which  the 
lovers  of  this  World,as  they  walk  through 
the  plain  of  the  broad  way>  do  not  love  to 
come  near,  but  keep  off  as  far  as  is  poffi- 
ble.  But  as  for  gain  and  profit,  the  fawn- 
ing and  flattering  of  inferiors,  abundance 
of  riches,  honors,  and  places  of  dignity, 
thefe  are  the  high  plaees  of  the  earth, 
which  whofoever  is  worldly-minded,  and 
hath  fetled  his  affections  on  things  here  be- 
low, he,  I  fay,  efteemeth  highly  ;  becaufe 
to  him  they  feem  great :  But  whofoever  is 
heavenly  minded,  and  hath  fetled  his  af- 
fections on  things  above,  he,  I  fay,  e» 
fteemeth  them  not  ;  becaufe  to  him  they 
feem  what  they  are,  that  is,  vile  and  bafe. 
For  as  it  is  with  a  Man  going  up  an  high 
Mountain,  {till  the  higher  he  goes,  the 
lower  he  fees  the  earth  beneath  him  :  So 
it  is  with  him  whofe  converfation  is  in 
Heaven  ;  the  higher  he  mounts  from  the 
earth  with  the  wings  of  pious  cogitations, 
the  farther  he  flies  from  the  earth  with  the 
wings  of  his  afFeftions.    He  knows  that  all 

the 


upon  Eternity*         zyyf 

the  glory  of  this  World  is  nothing,  and 
therefore  his  thoughts  and  afFefrions  are 
altogether  upon  another  World.  This  is 
the  Man  that  is  lifted  up  above  the  high 
p  faces  of  the  Earth. 

You  have  heard  what  St.  Gregory  faith  , 
It.  will  not   be  ami  Is    in  the  next  place  to 
hear    likewife     what    St.   Augufline  faith, 
What  is    that  ?    It  is  a  Leflfon  worth  our 
learning.  That  which  we  muft  lofe,     faith 
he,  one  time  or  other    upon  neceflity,  it  is 
wifdom  to  diflribute   abroad  in  time,  that 
we    may  purchafe  thereby   the  reward  of 
Eternity.      Mofes    lived    long  in- 
deed,   he   lived  in   health  ;    but     Deut. 
at    length    he  died.       Methufelah     34  5. 
lived  longer  than  he  ;  but  it  fol-     Gen.  5. 
lows,   And    he  died.     This  is,  or     27. 
fhall    be    every  nun's   Epitaph 
Et  mortuHS  efiy  And   he  died.     For  we  muft 
needs  die,  and   are  as  water  fpilt    upon  the 
ground,    2,  Sam.  14    14.      But    the    foul    is 
immortal,     it  is  Eternal,    it   fhall  live  for 
ever,  either    in   Sternal  glory,  or    elfe    in 
Eternal  torments.     Here  our   lot  is    caft   in 
which  Eternity  we    {"ball    have    part,  and 
there  is  no. revoking  it      Oh   bleffed  Eter~ 
nity,  oh  Eternal  bleflednefs  !  How  comes 
it  to  pafs  that  feldom  or  never   we  think 
upon  thee  ;  or  if  we  do  at  any    time,  wc 
do  it  but  upon  the  by  1  How   comes  it  to 


pafs 


^•zSo     The  ninth  Con  ft  deration 

pafs,  that  we  do  not  labor  more  for  thee, 
that  we  do  not  feek  for  thee,  that  we  art 
not  folicitous  for  thee.  O  Lord  God,  o- 
pen  thou  our  eyes,  that  we  may  fee  and 
know  what  Eternity  is,  both  that  of  glory, 
and  that  other  of  torment,  and  how  infi- 
nite both  ;  how  blefled  the  one,  and  how 
miferable  the  other.  Thou  hat  created 
us  unto  thee,  thou  halt  created  us  uuto 
Eternity:  For  thou  art  Eternity.  Thou 
wouldeft  have  us  be  partakers  of  thy  Eter- 
nity ;  Lord,  let  it  be  according  to  thy  will. 
Thou  hail  fa  id  it  ;  Lord,  let  it  be  accord- 
ing to  thy  word.  Thou  haft  promifed  ; 
Lord,  make  £ood  thy  promife  ;  Make  us 
partakers  of  thy  Eternity,  Grant  that  we 
may    fpend    the    fhort    moment   of    time 

f  ranted  to  us  here  in  this  life  ;  Grant,  we 
efeech  thee,  that  we  may  fpend  it  in 
fnch  a  Religious  and  Godly  manner,  as 
Men  that  labour  for  Eternity,  contend  for 
Eternity,  fuffer  for  Eternity.  To  this  end 
caufe  thy  Minifters  often  to  call  upon  us 
to  think  ftill  upon  Eternity  ;  make  us  call 
one  upon  another  in  every  place  to  think 
upon  Eternity,  that  fo.by  thy  mercy  we. 
may  Reign  with  thee,  O  Eternity,  and  as, 
many  as  it  is  poffible  may  be  kept  from 
perifhing-everlaftingly.  Hear  this  ye  Chri- 
stians all,  hear  it  ye  Fagans,  hear  it  ye 
Kings   and  Fritxes,  hear   it   ye  Germans, 

hear 


upn  Eternity  281^ 

hear  it  yc  French,  hear  it  ye  EngliJI),  yea»  , 
let  all  the  World  hear  it.    There  can  be  no 
fufficient  Security,  ^here  there  is  danger   of 
lofwg  Eternity. 

Oh  long,  Oh  profound,  Oh  bottomlels, 
Oh  Eternal  Eternity  !  BUJfed  are  they,  O 
Lord,  that  dwell  in  thy  Houfe  j  they  Jhall 
be  fill  praifing  thee,  Pfal.  84.  4.  They  ihall 
praife  thee  throughout  infinite  myriads  ot 

Mofes  being  near  unto  his  death,  com- 
mending unto  God  in  his  Prayers  his  peo- 
ple Ifrael  :  and   blefling    them,   thus  took 
his  leave  of  the  Tribe  of  AJber,  and  laid, 
Let  Ajher  be  blefed  with  Children  ;  let  him 
be  acceptable  to    his  Brethren,  and   let    him 
dip  his   foot  in  Oyl    Thy  fioos  pall  be  Iron 
and  brafs  ;  and  as  thy   days,    fo   Jhall   thy 
firengthbe.     There  is  none  like  unto  the  God 
of  Jefurun,  who    rideth  upon  the  Heaven  in 
thy  help,  and   in  bis    excellency   on  the  Sky. 
The  Eternal  God  is   the  refuge,    and  under- 
neath  are  the  everlafiing  arms,  Deut   33,  14, 
25,   26,  17-    Thus  God    ftretcheth    fort  a 
the  arms  of  his  power  throughout  Heaven 
infinitely:  And  by  his  arms  all  the  World, 
all  time,    and  all  things    in   the  World 
are  dire^ed,  guided  and  governed.  So  Ood 
from  the  beginning,  yea,  from    the    Eter- 
nity of  his   predeftination,  hath  carried  in 
his  breatt  ail  the  Godly,    and  doth  protect 

them 


*•  2.82,      The  ninth  Confederation 

them  daily  and  hourly,  and  as  it  were  cm* 
fcraceth    them    with    hrs    arms.      Afcend 
therefore,  O   my  foul,  and  have  no  more 
to  do  with  earth    and  clay.     Stretch  forth 
thy  felf,  and  afcend  up  unto  him  that  ri- 
deth  upon  the   Heavens  ;    afcend   up  unto 
thy  God,  whofe  dwelling  is  in  the  hipheft 
Mountains,  thofe  Mountains  of  Sternity  : 
There  fhalt  thou  fit  m  fafety,  and  behold 
the  earth  beneath:  and  fo  {halt  thou  plain- 
ly perceive  how  little  and  of  none  eiteem 
all    things    are    here    below,  which  now 
either   folicite  thee  with   love,  or  terrifie 
thee  with  fear  ;  thou    fhalt    plainly    per- 
ceive what  afmall  thing  it  is,  whatfoever 
is  contained  within  the  Centre  of  the  World 
that  little  Globe  or  pint   of  earth  ;    thou 
fhalt  plainly  perceive  how  that  all  things 
created   are   vain,    iveaky  Jbort,   vile,  yea 
vanity  it  felf,  yea,  rather  meer  nothing  in 
refpeft  of  God  and  of  Eternity.     There- 
fore feek  thou  after  the  only  true  and  fo- 
veraign  good,  and  regard  no  other  things. 
Truft  in  God,  rely  on  him,  open  thy  heart 
wide  to   entertain   him  ;  tread  under    the 
feet  ef  thy  afteclions  whatfoever  is  under 
the  Sun    and  Moon,  whatfoever    allureth 
thee  with  fmiles,  or   terrifieth    thee  with 
frowns,  think  upon  Eternity y  and   always 
keep    in    mind    that    excellent   faying   of 
St.  Hierome,  no   labor   muft    feem    hard, 

no 


upon  Eternity.  183  " 

no  time  muft  Teem  long,  all  the  while  we 
are  feeking  after  Eternal  glory. 

It  is  reported  by  St  Hierome,  that  there 
was  upon  a  time  a  certain  Camel  haunted 
by  an  evil  Spirit,  which  being  brought  be- 
fore Hilarion,  a  devout    and   godly    Man, 
began  to  rage  in  fuch  a  ftrange  and  terrible 
manner,  as  if  it  would  prefently  have  de- 
voured him:  But  the  Holy    Man  nothing 
afraid,  fpake  thus  unto    the    evil    Spirit, 
Do  not  think  to  fright  me,thou  evil  Spirit, 
although  that   thou  haft  got    a  Camel  on 
thy  back;  it  is  all  one  to  me  whether  thou 
comeft    in  a  Camels   skin,    or   in  a  Foxes 
skin:  And  prefently  the  fierce  Camel  fell 
down   before  him,  and  became  very  tame 
and   gentle,  to  the  great  laughter    of   all 
thofe  that  ftood  by.     Such   are  all  flatte- 
ries, fawnings,    allurements,    and    tcnta- 
tions  of  this  World  j  fuch    are    all    fears, 
frowns,  frights,  and    terrors.     What  doft 
thou    hope    for  1    What  doft   thou   fear  ?' 
What  doft  thou  love?  He  that  rideth  up- 
on   the    Heavens    is  thy  helper  ;  he  fhall 
embrace  thee    with   his  everlasting    arms. 
With  thofe  arms  of  his  he  is  able  to  fetter 
all  thine  Enemies,  whether  they  tawn  or 
frown  upon  thee  ;  he  is  able  at  a  beck  to 
fqueexe  them  in  pieces  like   fo  many  flies, 
and  break  them    in   pieces    like  a  Potters 
Veflel.     Doth  the   pleafure   then  of  luft, 


or 


284     The  ninth  Confident 'ton 

or  gluttony,or  intemperance  follicite  thee  ? 
That  is  nothing  :  Be  not  moved  at  it,  pafi 
it  by,  regard  it  not  ,  think  rather  upon  the 
pleafures  which  are  Eternal.  Art  thou 
terrified  with  threats,  opprefied  with  for- 
rows,  paf&d  by  with  contempt,  afflicted 
with  ficknefs,  tired  out  with  poverty;  All 
thefe  are  a  matter  of  nothing.  The  more 
Violent  thefe  are,  the  fhorter  while  they 
Will  laft  :  Defpife  them,  lift  up  thine  eyes 
unto  the  Hills,  from  whence  cometh  thy 
help,  look  up  to  Heaven,  think  upon  Eter- 
nity, There  [ball  no  evil  happen  unto  the  jufiy 
Frov.  2.  21.  - — 

Horat,  Si  fraBus  illabatur  orbis, 

Carm.  Impavidum  ferient  ruin*, 

lib.  3. 

Od.  3.     The  jufi  Man  pall  not  be  afraid ', 
Though  Heaven  fall  upon  his  head. 

Therefore  the  juft  Man  is  never  forrow- . 
ful :  no  tribulation  doth  ever  aflault  him. 
But  are  not  the  tribulations  of  the  juft  ma- 
ny \  Yea,  but  yet  they  make  nothing  of 
them.  That  only  they  count  evil,  which 
is  Eternal,  which  feparateth  a  Man  from 
God,  as  fin  doth,  and  eternal  death  which 
is  the  wages  of  fin.  The  Preacher  of  the 
Gentiles  bids  us  Look  not  at  things  which 
are  fan,  but  at  the  things  which  are  not 

feep. 


upon  Eternity.  %%$ 

feen.  Why  fo  ?  For,  faith  he,  The  things 
which  are  feen  are  temporal,  but  the  things 
which  are  not  feen  are  Eternal.  The  things 
which  arc  not  feen,  the  things  which  are 
Eternal,  thofe  are  the  things  which  are 
great  indeed,  whether  they  he  good,  or 
whether  they  be  evil. 

But  whileft  we  look  only  at  the  things 
which  are   feen,  and  feldom  or    never  at 
the  things  which  are  not  feen,  what   do 
we  make  of  ourfelves  but  great  and  foolifh 
Boys?  Great,  but  yet  foolifh  ;    at  the  bed 
but  Boys.     If  the  Ice  fill  out  of  our  hands, 
we  prefently  fall  a  crying,  and  yet  that  is 
fuch  a  thing  that  we  cannot  hold  long  .*We 
are   frighted    at    fhadows,    and   dream    of 
great  matters  *,  we   fpend    our   felves   on, 
fuch  things  as  not  only  fhall  fhortly  pafs 
away  for    certain,    but  are  already  pamng 
away  :  For  it  is  not  laid,    The  figure^  or 
the  faJJjion  of  this  World  fhall  pafs   awayy 
in    the    Future  :    I  Cor.  7.    31.     But,    The 
Fafrion  of  this  World  $affeth   away,  in  the 
Prefent.     It    is  paffing  away  already.     As 
all  the  goods  which  we  enjoy  here  are  but 
tranfitory,  fo  all  the  evils  which  we  fuffer 
here  are  but  tranfitory  ;  that  cannot  con- 
tinue long.      T^ofe  things  which   are  not 
leen,   and    thofe  only,  have  a    permanent 
ttate,  they  know  no  end,  they  have  no  term, 
they  are  not  fubjett   to  any  change,  they 

are 


286     The  ninth  Co nfi 'deration 

are  firm,  they  are  immoveable,  they  are 
Eternal.  I  repeat  it  again,  what  I  faid 
a  little  before,  for  it  deferves  to  be  re* 
peated  a  thoufand  and  a  thoufand  times  ; 
no  labor  muft  feem  hard,  no  time  muft 
feem  long,  all  the  while  we  are  feeking 
after  Eternal  Glory. 

Symphorianus,  a  Chriftian  young  Man 
after  that  he  was  almoft  fcourged  to  death, 
as  he  was  dragged  to  Execution  at  Augu- 
fiodunum,  met  his  Mother  upon  the  way  ; 
But  how  1  Not  tearing  the  hair  from  her 
head,  or  rending  her  Cloaths,  or  laying 
open  her  Ereafts,  or  making  grievous  la- 
mentations, as  the  manner  of  foolifh  wo- 
men is  to  do:  But  carrying  her  felf  like  an 
Heroical  and  Chriftian  Lady.  For  (he 
cryed  out,  and  called  unto  her  Son,  and 
faid,  Son,  my  Son,  I  fay,  remember  life 
Eternal,  Icok  up  to  Heaven,  lift  up  thine 
eyes  to  him  that  reigneth  there.  Life  is  not 
taken  from  thee,  but  is  exchanged  for  a  better. 
At  which  words  of  his  Mother,  the  young 
Man  wasfo  exceedingly  animated,that  he 
went  willingly  to  Execution,  and  cbear- 
fully  like  a  flout  Champion  laid  down  his 
head  upon  the  block,  and  expofed  his 
throat  to  the  fatal  Ax 

Hear  this,  O  Chriftians  all,  and  re- 
member your  felves.  This  is  the  cafe  of 
every  Man  living  ;  we  are  on  our  way  to 

death  ; 


upon  Eternity.  287 

death  ;  we  go  not  fo  faft,  it  may  be,  as 
Symfhorianus  did  ;  but  yet  we  are  all  go- 
ing, and  we  have  not  far  to  go.  The  No- 
ble Armies  of  Martyrs  which  arc  gone  be- 
fore usr  they  call  unto  us  from  Heaven, 
and  fay  as  the  Chriftian  and  couragiou* 
Mother  faid  unto  her  Son,  as  he  was  going 
to  Execution,  Remember  life  Eternal,  look 
up  to  Heaven,  and  lift  up  your  eyes  to  him 
that  reigneth  there.  Carry  thy  felf  there- 
fore like  a  Symphorian,  whoioever  profef- 
feft  thy  felf  to  be  a  Chriftian.  Do  not 
hang  back,  be  not  loth  to  go,  withdraw 
not  thy  neck  from  the  Yoke,  nor  thy  fhoul- 
^lers  from  the  Crofs;  be  not  afraid  to  fu£- 
fer  for  Chrift,  be  not  afraid  to  die 
for  Chrift,  be  not  afraid  to  eat  Fire,  or  to 
devour  the  Sword  for  the  name  of  Chrift, 
Here  fhcw  thy  felf  a  Man,  take  good  cou- 
rage, pull  up  a  good  heart.  And  when 
thou  art  at  any  time  tempted,  when  thou 
art  grieved,  when  thou  art  made  forrow- 
ful,  when  thou  art  vexed,  when  thou  art 
defpifed,  when  thou  art  made  a  laughing- 
ftock,  when  thou  art  difgraced,  when  thou 
art  fpoiled  of  thy  Goods,  when  it  is  with 
thee  as  it  was  with  Job  upon  the  Dunghil, 
or,  if  it  can  be  worfe,  then  call  to  mind 
fymphorian,  and  a  thoufand  more  ftout 
Christians  fuch  as  he  was,  and  learn  of 
th#m  Chriftian  courage  and  magnanimity, 


'^283  The  ninth  Confidention  8tc. 

v  and  boldly  and  freely  break  forth  into 
thefe  words,  and  repeat  them  often  : 
Whatfoever  I  fuffer  here,  is  but  z  Modi- 
cum, it  is  but  fhort.  Farewel  then  all  the 
World,  and  all  the  things  that  are  therein: 
And  welcome  to  me,  thou  art  welcome* 
ETEpiTY. 


Of  Eternity  there  is 

no 

F  I  IT- IS. 


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Dr  .Caves  Lives  of  the  Primitive  Fa« 
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Primitive    Chriftianity,     or    trie 

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