the heart of Man the things that God hath prepared for them that love him Though death spoyl such a one of all the good things of life yet like the believing Hebrews mentioned Heb. 10. 34. v. he takes joyfully the spoyling of his Goods knowing in himself that he hath in Heaven a better and more induring substance It is storied of the Duke of Bulloin and his company when they went to Jerusalem as soon as his company saw the high Turrets they gave a mighty shout that the Earth rang so when a Christian at death that all his life long hath been providing Eternal good things shall see the Turrets of the heavenly Jerusalem shall see that induring substance laid up for him in Heaven shall see those Rivers of Pleasure that are to be had at God's right hand for evermore shall see those things that now are invisible shall see such things as no mortall Eye ever saw shall see what no heart is able to conceive and shall see that all these things are his own and that they shall now be possessed and injoyed by him for ever unto all Eternity what joy what gladness what rejoycing of heart will there be in him In some places of the West Indies there is an opinion in gross that the soul is immortal and that there is a life after this life where beyond certain hills they know not where those that dye in the defence of their Countrey should remain after death in much blessedness which opinion made them very valiant in their fights and willing to dye in defence of their Countrey The bare opinion of the Druides who taught that the soul had a continuance after its seperation from the body made many of their followers hardy in great attempts and abated in most the fear of Death When a Christian hath labored for and by his labor obtained what will nourish his immortal Soul unto Eternal life and be provision for it in Eternal life none can express the willing thereof to leave the body A Christian now looks upon Death to be a valley of Achor a door of hope to gain entrance into Paradice to bring him Malorum omnium ademptionem bonorum omnium adeptionem a removal of all things that are evil and an enjoyment of all things that are good and that not good only for a season but for Eternity Old Hilarion could not but wonder his soul should be so loath to depart out of his body and therefore when he lay a dying it is said of him he bespake it in this manner Soul get thee out thou hast for seventy years served Christ and art thou loath to depart or afraid of Death When a Christian hath husbanded all the time of life for the good of his Soul and finds it stored with grace and assured of glory he is not afraid or unwilling that his soul should leave his body he hath hope in his death and that makes him to be be willing to submit to death Pro. 14. 32. v. The wicked is driven away in his wickedness but the righteous hath hope in his death I have done with two of the first perticulars I propounded to speak to upon this Point I have shewed by way of Explication when a man may be said to labor for Eternal good things and I have shewed by way of Demonstration That Eternal good things are to be labored for The third perticular propounded was to speak something by way of Confirmation and here I shall shew that labor is chiefly to be used for and about Eternal good things CHAP. VI. I come now to Confirm this Truth That the great labor and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things To which end I shall speak to these following Perticulars 1. OVr labor and pains ought chiefly to be imployed not about perishing but Eternal good things because God hath commanded it 2. Our labor and pains c. Because Eternal good things are the chiefest of good things 3. Our labor and pains c. Because Eternal good things are lasting good things other good things are perishing good things 4. Our labor and pains c. Because Eternal good things are good things always desirable good things that a man shall never be weary of 5. Our labor and pains c. Because Eternal good things are the only satisfying good things 6. Our labor and pains c. Because Eternal good things concern our Souls other good things concern only the body 7. Our labor and pains c. Because our labor about Eternal good things will not be in vain 8. Our labor and pains c. Because even to Eternity it self it will never repent us to have bestowed the greatest labor and pains about Eternal good things 1. I shall begin with the first of these eight and say something to that Good reason there is that Our labor and pains ought chiefly to be imployed not about perishing but Eternal good things Because God hath commanded it it is charged upon us as a duty and if we obey not we run our selves into a spiritual Praemunire that Almighty God who tells the number of the Starrs calling them by their names he charges us to do so and if we obey him not we offer an affront to his Soveraingty as if his will were not reason enough for his commands And to his wisdom as if he did not know what Laws were good for us And to his Justice as if the ways of God were not equal If any ask me Quis requisivit who hath required this at our hands who requires that our labor should chiefly be about Eternal good things I answer It is the great GOD of Heaven and Earth that by his word made all things to whom the Winds and Seas obey And it is well we have express commands from God in Scripture for this else the world is full of curious Heads and prophane Hearts to outface and out-wrangle such a Truth nay any truth indeed which men are laborâ—â—â— oath to yield unto so ready are carnal men to be the Devil's Proctors against God and haveing their wits and spirits whetted upon the Devil's whetstone to cavil against spiritual and flesh-crossing truths I wish all that do love God and do make it their daily work to labor chiefly for Eternal good things may be all of the mind of that reverend Baldassar as he expresses it in an Epistle unto Oecolampadius Veniat veniat verbum Domini submittemus illi sexcenta si nobis essent colla Let but the word of God be urged upon us and we shall not be unwilling to lay down our very lives in obedience thereunto were this but the resolve and holy temper of Mens hearts a few Scriptures would serve to confirm such truths that Ministers do preach upon I shall here commend only one unto you and I think it may be as good as many t is that in Matt. 6. 33. v. But seek ye
AETERNALâ—â— OR A Treatise wherein by way of Exâ—â—â—cation Demonstration Confirmation and Application is shewed That the great Labour and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things from John 6.27 By FRANCIS CRAVEN M. A. and Minister of the Gospel at Acton in Suffolk Matth. 6.33 v. But seek ye first the Kingdome of God and his Righteousness and all these things shall be added unto you Col. 3.2 v. Set your affections on things above not on things on the Earth LONDON Printed by H. Brugis for R. Northcott adjoyning to St. Peters Alley in Cornhil and at the Marriner and Anchor upon Fishstreet Hill near London Bridge 1677. THE EPISTLE DEDICATORY To the truly Honourable Lady the Lady Cordell Not only a continuance of Temporal good things upon Earth but a full fruition of Eternal good things in Heaven MADAM THE goodness of Your Ladiships disposition hath procured you no little Love from those you live amongst and I never could observe any that I thought really Loved you but they Honoured you and were very ambitious upon all occasions to serve you I must write my self one of those though the meanest of many from whom you may justly expect Love Honour and Service and that for more reasons than as I judge you would be willing I should publish to the World however permit me to say Thankfulness makes my best service your debt That singular worth that all even your greatest Enemies will acknowledge to be in you makes me to Honour you and your no few inward endowments of Grace I have some reason to say I am not ignorant of enforce me to Love All which I cannot forbear to express unless I will brand my self with Ingratitude the which I have ever held to be a Monster in nature and a solecisme in manners a crime so odious that the more Ingenuous of the Heathens much decryed it saying The unthankful man is a compendium of all Evils Now that I might give a publick testimony of all the said particulars I most humbly crave leave that the following discourses which are not notional but practical and containing nothing of Fanaticisme but Orthodox Truths may to the view of the world go forth under your name and be transmitted unto the hands and use of your Neighbours of Acton for whose Instruction they were primarily prepared and in whose hands I desire to leave them having your Ladiships name prefixed in the Front as a testimony of that respect I have for more then twenty years had to that place Possibly they may in some degree serve the Interest of their souls when I am in my Grave It is true they may meet with many profitable treatises of the like argument yet I was desirous they should have somewhat thereof from my self Besides your Ladiship was pleased to hear almost all these discourses from the Pulpit and I would crave leave to promise my self that you will receive them from the Press as you retrained not the Church when they were Preached that you will not refuse them into your Closet now they may be read as you did not I believe grudge them your time in the Congregation that you will not deny them portion of your retirement but as they have already had your religious Eare so they shall also have your judicious Eye Let not I pray the homeliness of these impolit lines cause you to reject them they were I confess a tumultuary work for all the time they were modelling I had two works lying upon my hands Pulpit work and School work to labour for Elder persons against the Lord's day and to labour amongst and for Younger persons every day and but slender means of assistance That which makes me ventrous to beg your Ladiships acceptance is your unexpected Candour being confident you will receive them as I present them with the right hand More great and excellent things I know are expected to be presented to great and excellent ones but as under the Law he that was not able to bring a Lamb the sacrifice of the richer sort was commanded to bring two Turtle Doves Levit. 5. 7. v. yea a little Goats hair from those who had no better was required to be brought towards the building of the Tabernacle Exod. 35. And our blessed Saviour commends the poor Widdowes two mites then when the richer sort cast mâ—ch into the Treasury Mark 12. 42. v. Esteem my present little and so it is yet well it may become the Greatest upon earth to imitate a great God who weigheth the heart of the giver not the value of the gift and so doing your Ladiship will please to eye not the Present but the Presenter who hopeth the following lines will help you to mind that here upon earth upon which you must live for ever in Heaven as also provoke you to labour for those Eternal good things in them mentioned and the rather because your time is hastning towards an end and it may come to an end suddenly for none know how soon they may meet with the death of the body that are every day encompassed with the body of death but happy they who the nearer their bodies draw to the pit of corruption do find their Souls draw nearer to the place of perfection and the nearer they are to leave Temporal good things the nearer also they are to the enjoyment of Eternal good things On Earth it is your business to labour for Eternal good things in Heaven it will be your blessedness to enjoy Eternal good things Now that God would continue unto your Ladiship such a large portion of Temporal good things as you already enjoy here upon Earth and Crown you with all happiness in the full fruition of Eternal good things in Heaven as you are dayly I hope labouring for shall ever be the Prayer of him who promiseth to continue at the Throne of Grace Madam Your Ladiships Solicitour FRANCIS CRAVEN TO THE READER Christian Reader IT was not any arrogant stupidity of my own weakness but a confident presumption of their acceptance for whose sakes the following discourses were first Preached that caused me to appear so publickly in the world a thing very contrary to my natural disposition that hath ever delighted in privacy If they accept hereof and get good hereby if they by what they have so lately heard and now may read be perswaded whilst they are labouring for Temporal good things yet chiefly and before all other things to labour for Eternal good things I have obtained my end though I should not escape the Satyre unchristian invectives or unkind and unjust censures of some envious ones I assure thee Christian in what thou findest written it was not to gain any praise from thee that I sent these lines abroad but truly aiming at thine and all mens Eternal good Et veniam pro laude peto laudatus abunde Non fastiditus si tibi Lector ero Only this is all that
believer assured of such an house read 2 Cor. 5. 1. v. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands Eternal in the Heavens The Soul now dwells in the body which is but as a dark mean decaying old Cottage which is compassed about with bad neighbors The Soul finds the body but a dark habitation dark in comparison of Heaven As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica That Luther was in the light but all the world besides in darkness So only those souls by death removed out of the body and now in Heaven They only are in the light but the best of those that yet are in the body are in darkness The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job calls it an house of clay St. Paul in the place last named calls it an Earthly house Solomon calls it nothing but Dust Eccles 12. 7. v it is but a vile body Phil. 3. 21. v. T is but as one says a clay wall encompassing a treasure or a course case of a rich Instrument And that which is yet worse a decaying and ruinous habitation that will shortly moulder to Dust those parcels of dust making up the body that were bound together by the bond of innocency are by sin shaken loose and subject to a continual flux and decay But yet worst of all the Soul finds its dwelling compassed about with bad Neighbors how oft is the Soul whilst living in the body like Lot living in Sodomie even vexed with the filthy conversations of the Sodomites 2 Pet. 2. 7 8. How oft are gracious souls forâ—ed to cry out with David Psal 120. 5. Wo is me â—hat I remain in Mesech and dwell in the Tents of Kedar As bad Neighbors are always wrangling and quarrelling and stirring up discord with those they â—ive near so are wickd men always contesting with â—hese That the soul may truly say as Lamenting Jeâ—emy of the Church of the Jews she dwelleth among the Heathen she findeth no rest all her perâ—ecutors overtake her Lam. 1. 3. v. Much might have been said of the Souls present haâ—itation to make the soul at death willing to remove â—ut of it but what shall I say of that house not made â—ith hands Eternal in the Heavens Is the body a dark house Heaven is a light som house hence it is set forth by the name of Light Col. 1. 12. Saints in Light that is in the glorious Kingdom of heaven And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light there is a perpetual Day without Night there is no night there says St. John Rev. 21 25. v. Though some regions that lye immediately under the Pole have light for several Months together yet when the Sun withdraws from their Horizon they have as long a night and darkness as before they had a day but says St. John There shall be no night there no darkness there Is the body but a mean habitation for the Soul to dwell in Heaven is a most glorious habitation Lactantius beholding the magnificency of Rome said Quomodo caelestis Jerusalem si sic fulget terrestris Roma What an habitation hath God prepared for a Nation that love holyness and truth if he have such things as these for them that love Vanity What was the Temple built by Solomon for the Lord to this coelestial Paradise prepared by the Lord What are the Courts of the greatest Emperors to the Court of the great God what are the stateliest Fabricks in the world if compared with this Eternal house in Heaven Is the body a ruinous house that will shortly moulder into dust Heaven is an everlasting habitation It is called so Luk. 16. 9. v. They may receive you into everlasting habitations so is Heaven called in opposition to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the dust Many houses here below may be lasting but not everlasting but this runs parallel with Eeternity The first seat of the first Adam in the first Paradise was without doubt very glorious but not permanent not Eternal this is far better more glorious and Eternal Does the Soul find its present dwelling compassed about with bad Neighbors In Heaven there is good very good neighborhood It is related of Cato an old Roman that he advised in the purchase of a Farme or House that a man should consider of the vicinity or neighborhood there Ne malum vicinum haberet And to that purpose is related the proclamation of Themistocles a famous Athonian Captain in the sale of his Lands that if any man would deal with him he should be sure of a good neighbor There is if I may have leave to say so good neighborhood in Heaven There is God our Father he that begot us again lives in Heaven There is Christ our Elder brother sitting at the right hand of God in Heaven All the Saints departed are now inhabitants of the new Jerusalem which is Heaven And now Christians will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens when he comes to dye and his soul must be removed out of his clay Cottage Death to him will be but a bridg from Wo to Glory a passage out of a Wilderness to Canaan the end of his misery and the beginning of his felicity the conclusion of his labor and the settling himself to rest though death may be a wicked man's fear yet it will be his wish though it be the others shipwrack yet it will be his entering into harbor though it be the others remove from Earth to Hell yet will it be his remove from Earth to Heaven To him death will be gain to the other death will be a loss Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness but to him an entrance into Eternal life and an heavenly light Death to the wicked man will put an end to his short joys and begin his everlasting sorrows but to him it will put an end to all sorrows and begin â—his everlasting joys When Valentinian the Emperor was upon his dying bed among all his victories only one comforted him and did him good and that was victory over his worst enemy viz. his own naughty heart So this one thing is enough to comfort a believer and do him good upon his dying bed That having faithfully all his days labored for Eternal good things now that he must dye yet his eyes will be no sooner off these temporal things but they shall behold Eternal objects and the same minute that shuts his eyes shall again open them to behold God and as it determines his misery so it shall
in Judgment against many Christians That he would rather neglect his means thâ—n his mind his farm than his soul To be stored with Eternal good things will cause our souls afterwards to go out of our bodies upon the wings of joy calmness and serenity of spirit and with full sail for heaven This will make a Christian sweetly to sing with old Simeon Lord now let thy servant depart in peace And say as Hillary said to his soul Soul thou hast served Christ thâ—s Seventy years and art thou afraid of Death Go out soul go out But without this with what a dreadful Out-cry and Shrike will poor souls leave the body seeing themselves attended only with a black guard of Divels and no other place provided for them but the burning Lake and bottomless Pit with no other treasure inriched but the curse and wrath of the Almighty Not to have labored and taken pains for what will do the soul good will prove bitterness in the end It is storied of Caesar Borgias that being sick to death that he lamentingly cryed out When I lived I provided for every thing but Death now I must dye and am unprovided to dye this was a dart at his heart and believe it it will be at last a dagger at their hearts who now take care for their bodies but neglect their souls who labor and take pains to make provision for their ignoble part but make no provision for their more noble part When the body shall lye under its short breathings cold sweats dying groans and hastening to the Grave where worms and filthy Vermine must feed upon it and the soul hath nothing to comfort it now that it is passing into Eternity surely such a soul must needs be amazed at the â—nsuing change Oh that Christians were wise to consider these things that they would make it their work to provide for their souls to furnish them with that will prove Eternal that they would labor for spiritual and heavenly excellencies that they would acknowledg one soul to be more worth than many worlds God hath given to each of us a soul and to each of us but one soul It was a wretched and most foolish speech of a prophane Noble Man of Naples who said that he had two souls in his body one for God and another for whosoever would buy it Omnia Deus dedit duplicia saith one speaking of bodily members God hath given men double members two eyes if one be lost the other supplies the want of it two hands two ears two feet that the failing of one may be supplyed by the help of the other Animan vero unam but one soul if that perish there is not another to supply its loss And it is no other than madness and folly to look after the body and neglect the soul to gratify the body but to lose the soul With what hopes can such look to receive mercy and comfort from God in a dying hour It is reported of Alphonsus King of Arragon when a Knight of his had consumed a great patrimony by lust and luxury and besides ran into debt and being to be laid into prison by his Creditors his friends petitioned for him to the King the King answered Si tantam pecuniam vel in sui Regis obsequium vel patriae commodis vel sublevandis propinquis impedisset audirem nunc quoniam tant as opes impendit corpori parâ— est ut luat corpore If he had spent so much money in the service of his Prince or for the good of his Countrey or in relieving his Kindred I would have harkned but seeing he hath spent so much upon his body it is fit his body should smart for it So when those who now labor for the world and the things thereof that only concern the body and profit the body but neglect what concerns the soul and would profit the soul I say when these come and look up to God for comfort and mercy when all comfort from the world is gone God may justly answer If they had labored not for the meat which perisheth but for that meat which indureth unto everlasting life If they had labored as much for what would have done their souls good as for what they saw would do their bodies good I would have heard them but as they have neglected their souls in their life I will not care for their souls at death 7. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because our labor about Eternal good things will not be in vain In Malachy his time some did not stick to say It was in vain to serve God Mal. 3. 14. v. they did as others now think their pains in vain hypocrites they were such as would needs persuade themselves that they served God and that truly And being â—uft up with this conceit they thought God should â—hereupon serve them as they would have him and â—hey expected but when he at any time punished them â—or their sins and exercised them with afflictions â—hey presently would cry out It is in vain and to â—o purpose to serve God and what profit is it that we have kept his ordinances and that we have walked â—ournfully before the Lord of hosts Indeed there is many a man that pursues the world with a fruitless and â—ain attempt they rise early go to bed late eat the â—read of sorrows yet all will not do they labor and â—hat hard for what they are not sure to obtain in the world and for that very often which they never do obtain they have but their labor for their pains Quid emolumenti what profit or gain have most afâ—er many a hard days labor utterly disappointed of â—hat they labored for like many such who seek after â—he Philosophers stone Not so a Christian laboring for Eternal good things â—hey are sure to obtain what they labor for their laâ—or will not be in vain That will never befall them which is written of Dioclesian and Maximian Herâ—ulius who suddenly gave over their Empires and cast â—ff their honors and betook themselves to a private â—fe out of rage and madness when they saw themâ—elves labor so much in vain for the rooting out of â—he Christians See that place 1 Cor. 15. 58. v. Thereâ—re my beloved Brethren be ye stedfast unmovable â—ways abounding in the work of the Lord forasmuch â— you know that your labor is not in vain in the Lord. Christians labor herein will not be like those labors that were by way of punishment inflicted upon the Daughters of Danaeus whom the old Poets feigned to be condemned in Hell to fill a bottomless tub with Water and to increase their labor this water they were to carry in Sieves and never to leave work till the tub were full here was a great deal of unfruitful labor here was labor in vain indeed A Christian hath better incouragement to labor his labor is not in vain in the Lord.
Egypt to be found so wise as Joseph why so Because fore-seeing the years of famine he filled their Store-houses against the time of want Neither is there a man to be found in all the world so wise as the Godly man who only is called the man of wisdom Miâ—ha 6. 9. v. Why so Because fore seeing the length of Eternity he labours to enrich himself with hidden and Heavenly treasures that will do most good then They only shew themselves wisemen that are careful to lay up a stock and store that will do them good throughout all Eternity when as the world's fools for want of the like care will then have no good thing for their Souls to feed upon Many foolish men are like the want on Grashopper that leaps and skips chirps and sings all the time of Summer and when the time of the Winter comes it perisheth for want of what might have been gathered in the Summer O such are too many they eat and drink they laugh and sing they spend their dayes in sinful delights all the dayes of their life and entering upon Eternity they Eternally perish for want of what might have been gotten in the time of life Whereas the wise-hearted Christian is like the Annt or Bee that toyl and labour in the Summer against winter So they who are Spiritually wise in the time of life are trading for Eternity whilst they live upon Earth they are seeking after Heaven and looking after things that are invisible they are laying up treasures in Heaven a good foundation against the time to come Before their Bodies be laid up in the dark and dismal Prison of the grave their care is that their never-dying Souls may be carryed into Abraham's bosom Before all opportunities for doing their Souls good are taken away their care is to turn to God to accept of Christ to get their sins pardoned their evidence for Heaven cleared that so they may be for death prepared and after death enjoy a future and glorious felicity Before the unavoidable dissolution and separation of their Souls and Bodies and the departing hour must come their care is that when they dye they may dye in the Lord Rev. 14. 13. v. that when they sleep the sleep of death they may sleep in Jesus 1 Thess 4. 14. that when their lives must end their ends may be in peace Psal 37. 37. v. In a word that they may dye the death of the righteous That already twice repeated Text Col. 3. 2. v. Set your affections on things above not on things on the earth speaks to this purpose The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be wise for them and this is to manifest an high point of Heavenly wisdom when meâ— are wise for Heavenly things that though they do walk on the Earth yet they do daily converse in Heaven and have their eyes fixed upon invisible things there looking upon Earthly contents to be too mean grounds whereon to raise their joyes that which ravisheth their hearts and quickens them in their labours is their thinking upon beholding of and hoping for those beams of inaccessible glory Moses was a wise man and so esteemed and reported by the Spirit of God because he despised the pleasures of Pharaoh's Court having an eye to the recompence of reward Hebr. 11. 24 25 26. v. That is because he despised all the present arguments of delight and contentment and preferred those excellencies which he knew should be infinitely greater as well as he knew they should be all 2. Your not labouring for them will bespeak you Fools Here in the world if men be but deep Polititians have profound reaches and a deep insight into the things of the world they go for very wise men But suppose a man were not inferiour to Virgil of whom it is reported that if all sciences were lost they might be found in him Or to Aristotle who by some was called wisdom it self in the abstract Or that Jew Aben Ezra of whom it was said that if knowledge had put out her Candle at his brain she might light it again and that his head was a throne of wisdom Or to that Israelitish Achitophel whose words were held as Oracles Or to Solomon who was able to unravel Nature and to discourse of every thing from the Cedar to the Hysope or Pelitory on the wall Though we were as one sayes of St. Hierome that he knew all that was knowable Or lastly though a man were equal with Adam who knew the nature of all Creatures And yet not be wise to salvation not be like the wise Scribe who was taught from the Kingdom of Heaven not be seeking after those things that will endure beyond a season and that will satisfie an immortal Soul verily this man will at last prove himself but a fool Such a fool was that miserably mistaken rich man in the Gospel who though by himself or others judged wise in the account of the only wise God was a very fool why for he provided only for the time of this life for many years only to be spent in the world but provided nothing at all for death or for his Soul after death As Cicero said of some Mihi quidem nulli satis â—ruditi videntur quibus nostra sunt ignota I cannot take them for Schollars that partake not of our learning So may I say they are not to be accounted wise men but very fools who are not wise to that which is good wise in Christ wise to secure the chiefest good and which is of the greatest value to wit their precious Souls of more worth then any thing they can stand possessed of and Heavens happiness Such and such only deserve the name of wise men and prudent ones who choose those wayes and are diligent in those actions that make for Eternal happiness The Italians arrogate to themselves the monopoly of wisdom in that Proverb of theirs Italians say they both seem wise and are wise whereas Spaniards seem wise and are fools French men seem fools and are wise They of Portugal neither are wise nor so much as seem so So many in the world think themselves the only wise men but in Spiritual and Eternal matters neither are wise nor so much as seem wise therein Those who are not Heavenly wise wise to that which is good though the wisest Polititians upon Earth though they be the most ample and cunning Machiavilians that live though they be Doctors in that deep reaching Faculty yet are they like fools being sharp-eyed like the Eagle only in the things of the Earth but as blind as Beetles in the things of Heaven Wise it is true they are but it is with such a wisdom as like the Ostrich wings makes them out-run others upon Earth and in pursuit of Earthly things but helps them never a whit towards Heaven or to pursue Heavenly things Every one will cry him up for a fool who rather chose to stay in the Theatre and
post and that only and meerly Ex gratia Your Souls are not so immersed in your bodies as that they must be extinguished with your bodies but they are seperable from your bodies and are able through the benefit of their own subtilty and spiritual substance being of a simple and uncompounded nature to subsist by themselves and when they are once divested of these earthly cases and divorced from your bodies they shall be clothed with an Eternity either of joy or torment and run parallel with the life of God and longest line of Eternity The senses of seeing hearing and the rest of those Organs of the body cease and dye with the body because they are parts of the body and have their dependance upon the body but the Soul hath a nature distinct from the body and moves and operates of it self when the body is dead and iâ— sepâ—rated from the body for when the body dyes the Soul dyes not with it but subsists even in its sepâ—rated state hath a being is still living and active and is crowned with immortallity It being the end of the resurrection of the body to meet with its old partner the Soul Not a body here this day but must dye but Souls those inmates must live though all our bodies return to the Earth whence they came yet our Spirits shall return to God that gave them and be sempiternal Eccles 12. 7. v. though our bodies must be made a prey to rottenness and worms and become captives to death and corruption yet our intellective Souls being spiritual substances independent and self-subsisting agents shall be incorruptible and for ever exist being endowed with an undying condition though our bodies was old yet Anima non senesâ—it the Soul doth not waâ— old nor ever lose its strength and vigor as bodies compounded of elements do Death its true may tyrannize over our earthly parts and may drive our Souls out of these clay lodgings but it is that they may at the very instant of departure have livery and seisin of everlasting Mansions in Heaven be alwayes themselves be for ever permanent and not subject to any extinguishment or destruction Hence it was a custom among the ancient Romans that when their great men dyed they caused an Eagle to fly aloft in the Air signifying hereby that the Soul was immortal and did not dye as the body The serious consideration of the Souls immortality should make us labour for that which will makes the immortal Soul for ever blessed and happy when it shall be unsheathed from the body unclothed from corruption and let loose from this cage of clay 5. Help Study the shortness of time and your present life And believe it Christians the less time you have the more need have you to make hast to labour for these Eternal good things Aeternitati comparatum omne tempus est breve All time if compared to Eternity is but short But time as it is short so it passeth away fast The ancients emblemed time with wings to shew the volubility and swiftness of it as if it were not running but flying whither towards Eternity for time is but a space borrowed and set a part from Eternity which must at last return to Eternity again I have read of certain Hereticks called Eternales because they held the world to be Eternal We have many such Eternallists who fancy to themselves a kind of Eternity here upon Earth Such an Eternallist was that rich fool in the Gospel we have spoken of before who fancied that he had a long time that yet he should remain upon the earth but was suddenly to be taken away Thou fool this night shall thy soul be taken away In a moment his life endeth We read of a beast called from the continuance of its life Ephemeris which though it live according to his appellative name but one day yet it falls presently to provide for sustenance as though it might live years Man's life is frequently in Scripture called a Day and yet most like this beast labour and toyl build and purchase thirst after honours and preferment in the world as if they were here to live for ever but in the mean time improve not a short life for Eternal advantages Let me tell the most healthful person here present that he is not assured of one day more wherein death may not assault him and push him into an Eternal Abâ—â—s after a few hours more and then you may expect your departing hour and throw the last cast foâ— Eternity Thou knowest not yet what may be in the womb of this very day Prov. 27. 1. v. Boast not thâ— self of to morrow for thou knowest not what a day mâ— bring forth Whilst a woman is with child none câ— tell what kind of birth it will be so as little doth anâ— man know what is yet in the womb of this very day until God have signified his will by the event Therâ— was a fellow that brought to Domitian the names those in a paper that would murther him but he put it in his pocket saying nova cras to morrow is a new day but he was killed or ever night He was a Wise man that being invited to a Feast on the next morrow answered Ex multis annis crastinum non habui For these many years I have not had a morrow to promise for any business No more do any here present know whether they shall have a morrow to labour for what will make them Eternally happy Death may surprize them before the Sun rise again The Apostle Peter saith 2 Pet. 1. 13. v. I will put you in remembrance knowing I must shortly put off this Tabernacle O so let us say to our selves We will now be thinking of death we will now have Eternity in our thoughts we will now be labouring for Eternal good things we will be storing our Souls with Grace because we must shortly put off these Tabernacles we must shortly have an end put to this present life I have sometimes acquainted you with the speech of young King Charles of Sicily lying upon his death-bed I have scarce begun to live and now woe is me I am compelled to dye Art thou one that hast not yet begun to live the life of Grace that only hast a share of this Worlds goods but altogether without the good things of Heaven O make haste for thou mayest suddenly be called to dye and it will be a sore affliction to you to have an end put to time before you have provided for Eternity Oh that men in their sins would consider what space what distance how far off their Souls are from death from Hell from Eternity No more but a breath one breath and no more the next puff of breath may be their last It is said of Sparta that they used to choose their Kings every year and whilst they did raign they were to live pompously and have all the fulness their hearts could wish but when
thee whom my soul prizeth above 306 the earth and its comforts and above heaven and its glory for my portion Jesus Christ for my Saviour the blessed spirit of Grace for my sanctifier Grace to change me from what I am by nature and Glory with thee in Heaven hereafter that will continue throughout that life which will be 299 Eternal even after a Million of ages 301 and longer then a Million of worlds Inlighten my darkned understanding that I may attain to the true knowledge of Eternity 304 and Eternal good things before my glass be out 305 my Sun set my race run and the dark night of Eternity overtake me Work Lord upon my heart a serious consideration what it is to perish 306 Eternally in Hell and to enjoy a blessedness eternally in Heaven that my labour and care may be to escape the one and to obtain the other O that as I must live hereafter through all Eternity so whilst I live here I might alwayes have Eternity in my thoughts and ever be endeavouring to 307 get assurance of an happy Eternity As my soul trembles to remember the 307 Eternity of pains in the nethermost Hell that region of confusion 309 and storehouse of Eternal fire where poor damned ones must be drenched in Seas of fire and floods of wrath 309 overwhelm them So Lord make me to tremble at sin that will bring all this upon me and enable me to walk in the wayes of holiness which will 309 be followed with happiness and Eternal glory O God whilst I am in the wilderness of this world let me I pray thee have some tasts 310 of those fruits that grow and are to be had in the Land of promise whereby my Soul 312 may be entered into the first degrees of heavenly joyes and may learn what a great difference 311 there is between the bitter sweets of this world and those fruits which grow upon the tree of Life in the Paradise of God and may have my soul effectually drawn and inflamed made unquiet and 314 restless to long for more labour for more 312 and not think my self happy until I have my fill of them until I be 314 filled with the fulness of God and come to swimm 312 in that Sea of Eternal bliss in heaven and those infinite Oceans of pleasure 314 that are at thy right hand for evermore I am convinced that my Soul 315 by which I have my animation shall not be extinguished 416 with my body but that it is seperable from my body and will subâ—ist and have a being in its seperate state survive the grave live longer then time its continuance must be eviternal inexterminable and without end and be clothed with Eternity after it is devested of this earthly case O God help me so to work this consideration of my Souls immortality upon my heart as to make me Labour for that 317 which will make my immortal soul for ever blessed and happy when it shall be unsheathed from my body unclothed from corruption and let loose from this cage of clay About this very thing I confess O God that my former carelesness hath been very great and at the remembrance of which I blush I am ashamed and tremble Had death seperated my soul from my body whilst I was thus careless of my Soul as my body should have been a prey 316 to rottenness worms and corruption my Soul that is endowed with an undying condition might have been in Hell I have yet a little time before me and it may be but a very little for the whole time of all my life is but short 317 and I do perceive my dayes do pass away 322 like a Post glide away strangely every day every hour every minute added to the time of my life proves so much taken from my life and I confess I know not what a day may bring forth 318 or whether I shall 319 enjoy a morrow even this night may 318 death assault me and my Soul be taken from me and before the Sun rise again I may be taken hence Help me therefore to improve my short time about such things as will be 318 of an Eternal advantage O let me not see an end put to my time until I have provided for Eternity Whilst I am in the way 320 to salvation whilst I suck at the breasts of those Ordinances that can feed me to Eternal Life help O Lord to improve present opportunities 322 to get an interest in Jesus Christ to lay hold on Eternal Life and to make sure of a future and everlasting happiness As the Divel 323 delayes no time becausâ— his time is sâ—ort to get me to Hell enable me to delay no time because my time is far shorter to get to Heaven But oh how dull is my heart in labouring for that without which I can neither be happy here nor hereafter help me therefore O Lord by the eye of faith to get a sight of 323 Eternal good things that so my heart may 325 be quickned to labour and take pains for them and long until it be in possession of them Purge out of me I pray thee O God all insincerity and all hypocrisy and make me with all faithfâ—lness 331 and Christian 332 diligence chearfully 336 and with delight earnestly 343 and unwearâ—â—aly 348 to seek those things 347 that are above where Christ sitteth at the right hand of God and alwayes to abound 340 in the work of the Lord forasmuch as I know my labour is not in vain in the Lord and I shall be abundantly satisfied with the fatness of thy house and thou shalt at last make me drink of the River of thy pleasures These things O Lord and whatsoever else thou knowest needful for the enabling of me thy poor servant to live to thine honour and glory and forwarding the Eternal happiness of my precious Soul I beg for the sake of thy dear Son Jesus Christ my only Mediator and Advocate to whom with thee and the Holy Ghost be honour and glory world without end Amen Mark 11. 24. What things soever ye desire when ye pray beleive that ye receive them and ye shall have them John 16. 23. v. Verily Verily I say unto you whatsoever ye shall ask the Father in my name he will give it you A TABLE By the Order of Letters Directing to some Chief Things found in the fore-going Treatise A. A Bounding in all things in this life is oft times followed with want in Hell pag. 282 Abundant must the labour for Heaven be p. 340 â—braham how said to see Christ ' s Day p. 327 â—chilles Choyce p. 257 â—dam in innocency set to labour p. 7 â—fflicted ones find that Eternal good things stand them in stead p. 14â— â—fflictions often befal the Saints p. 141 â—lexander sleeps sound Parmenio being on the war p. 311 â—lexander compared by one to a stone 92 Alexander poysoned p. 171 King Alfred how spent the natural Day p. 35 Aelians
use the right means for a time only but perseveres labouring in the use thereof he holds out to the end labouring herein not onely in some good moods and hot fits of zeal or strange pangs of Devotion at certain times of their lives as when they are invited to the Sacrament of the Lord's Supper in times of sickness and fears of death or when some heavy judgement of God hath befaln them but when he devoâ—es himself to a diligent endeavour at all times to store his soul with such things as will for ever be useful to the soul When he followes that good counsel of one Non tantum facite sed perficite and thinks not enough to begin his work unless he crown it with perseverance not ceasing to labour until he come to dy not being weary in well doing for he knows that in due season we shall reap if we faint not Gal. 6. 9. accounting it a shame to faint or be weary in the search of that which being found will more then pay for the pains of searching as one sayes Quaerendi defatigatio turpis est cum id quod quaeritur sit pulcherimum When he follows on to use the right means as the Prophet Elisha followed his Master Elijah whom having once found he would never again go from him never leave him until he saw him taken up into Heaven no more does one truly industrious for the things of Eternity having entred into a course of well doing he never goes from it until he be taken up into Heaven and put into possession of what he hath been labouring for He is like the little Bee which will not off the meanest flower until he hath got something out of it 5. When he will not take up or be put off with any other good things but such as are Eternal he will bless God for the least of the mercies of this life if he have but Offam aq 〈…〉 bread and water if he have but â—ood and rayment as good Jacob desired of God Gen. 28. 20. he is well satisfied therewith and envies not the richest Craesus or Crassus upon the earth and yet will not be put off with the greatest of worldly things for a portion when he is contented with dayly bread with the bread of the day for the day only that he may in diem vivere as birds do the little birds having only what may serve for natures use yet he would not be put off with the greatest of those things which are indifferently distributed to Saints and Sinners Such a one was Luther who when he had great gifts sent him from Dukes and Princes he refused them and saith he I did vehemently protest God should not put me off so t is not that will content me No mercy but the God of mercy would satisfie Davids desire Psal 73. 25. Whom have I in Heaven but thee and there is none upon earth that I desire besides thee David would not be put off with any thing in Heaven or Earth but the God of Heaven and earth should David by his diligent labour and pains have gotten not only the earth but Heaven yet that by David would not have been thought enough to put an end to his labour except he had God also The possession of that which would have made another to say with the rich man in the Gospel Soul take thine ease eat drink and be merry Luk. 12. 19. would not have wrought so upon David until David had what he desired viz. God David from labour would not have been eased As it is said of Caius Marius in choosing of his Souldiers he would willingly admit none into his band that were less then six foot high men of a low mean and ordinary stature would not coâ—â—ent him no he would have such as were of a tall and high stature so when not low mean things of the world but only thâ— highest things of Heaven and Eternity are the objectâ— of a Christians desire then he chiefly labours c. 6. When he goes on to labour and take pains for these eternal good things though he meet with many vexations and sore persecutions when he will onward in the way to Heaven though the way thither be via spinosa sanguinea full of thorns and bryars when he will not be hindred in his journey towards Canaan though he must travel through a wilderness of Serpents and a red Sea When he will follow Christ though he sees Swords and Staves in the way as St. Paul at Miletus tells the Elders of the Church of Ephasus Acts 20. 22 23 24. And now behold I go bound in the spirit unto Jerusalem not knowing the thing that shall befal me there save that the Holy Ghost witnesseth in every City saying Bonds and Afflictions abide me But none of these things move me none of these things discourage me as if he had said For I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus Act 21. 13. And hath taken up the like resolution as St. Ambrose took up to Valentinian the younger I follow saith he the determination of the Councel of Nice from which neither sword nor death shall ever seperate me when neither the worlds flatteries nor its frowns shall take him off his pains and labour When neither Nebuchadnezars Musick nor his Furnace can alter his resolutions but continues like the three Children who would not leave off to worship God and worship the golden Image though they knew a fiery Furnace heat seven times hotter then ordinary was provided for them Like Daniel that would not be taken off praying unto God though he knew for certain he should be cast into the Den of Lyons Like St. Paul and Barnabas whom neither the Lycaonians preposterous affection to have deified them nor their devillish rage when they about to stone them could procure either of them to yield one hairs breadth like all the Martyrs that noble Army whom neither the threatnings of fire nor the fair and large promises of their cunning and cruel Adversaries could cause them to shrink from Christ When rather then to desist or draw his neck from under Christ's yoak he will be stretched upon the Cross choosing rather to keep his conscience pure then his skin whole and to secure an Eternal rather then a fading inheritance resolving to gain through the assistance of a good God an eternal Crown though he swims to it in blood not mattering what he suffers upon Earth so he may be but Crowned in Heaven and not retiring for any trouble or persecution whatsoever that stands between him and eternal happiness If by any means I might attain to the Resurrection of the dead sayes the Apostle Phill. 3. 11. Ad gloriam caeâ—estem vitam aeternam ad quam Christus exitatus â—st quaeque credentibus ex morte exciâ—â—tis a Deo contingit St. Paul speaketh not of the Resurrection of the dead common to
Silas when they were prisoners when their feet were in the Stocks and that in the night yet they can sing praises to God Act. 16. 25. v. I was carryed to the Colehouse saith Mr. Philpot where I with my fellows do rouse together in the straw as chearfully we thank God as others do in their beds of Down They had their hearts in the night though they lay only in Straw fuller of heavenly Melody then some who rested every night upon their beds of Down their darkest nights were inlightned with the delights of God the elevations of then hearts were great such a temper as this in the ancient Christians â—aâ—sed them to be called the Crickets of the night â—ttering those Magnalia Dei the wonderful works of God Act. 2. 11. v. expressing their spiritual Jollity whilst they have been praising God in Psalms and Hymns and spiritual songs Sometimes that they might meditate upon the Word of God Time in it self is a most precious thing not such a Jewel among all things partaining to this life upon this time depends the welfare of our souls as to Eternity and t is but short 1 Cor. 7. 29. v. I say Brethren the time is short when Men find their time too short to perfect a business they will not only persecute iâ— in the day but in the night also 〈◊〉 Men but want Bread for themselves or families they will work hard in the day and continue to work some part of the night also The good houswife Pro. 31. 14. riseth whilst it is yet night As the Oracle told the Cyrrheans noctesque Diesque belli gerandum they could not be happy unless they waged War night and day Our whole life-time is little enough to effect the Salvation and everlasting happiness of our Souls and yet of this how much do Men consume in sleep but a gracious soul when God in the night time drives away sleep from his eyes will sometimes be calling to mind his sins to repent of them sometimes be praying unto God sometimes be seeking for Jesus Christ sometimes be praising of God and sometimes also be meditating in the law of God as is noted before of David's godly Man that he would be meditating herein day and night his thoughts then are set upon the Word of God Some indeed when God driâ—es away sleep from their eyes pass away such nights in wandring and roving thoughts their thoughts then running too and fro from one object to another without any good or profit to their souls they stay and fix upon nothing that is good are soon weary of any thing that is good ever are their thoughts â—â—â—tting up and down the world And thus for want of Meditation too often stiflle what good things they have read or heard of out of the Word of God in the day-time that their hearts are a â—in to that ground at Collâ—n where some of St. Vrsida's eleven thousand Virgins were buâ—ied which will cast up in the night any that have been â—nterred there in the day except of that company â—hough it were a Child newly baptized they neither keep any thing in their thoughts or their thoughts upon any thing but what agrees to their corrupt hearts Sometimes again to have their hearts taken up with some considerations of Eternity and their immortal Souls everlasting salvation All time is his who gave Time a beginning and continuance though yet some he hath made ours not to command to abuse and mis-spend but rightly to use Time is as it were a portion part or Cantle cut out of Eternity and then time is best used when a Christian is providing for Eternity laying hold upon every occasion and improving every hour and minute thereof for the good of his soul fitting it for that great Account in the day of the Lord Jesus Christ and laying in provision for that endless Duration This is that will comfort him at the day of death when all worldly comforts will and must leave him when riches can no whit avail him When a Man's conscience shall witness with him that he hath not mis-spent his time not lost nor let slip any opportunities of doing his Soul good when he can give a good account of his time Good Hezekiah when the message of Death came to him comforted himself thus Isay 38. 3. v. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which was good in thy sight as if he had said I can give a good account of my time I have spent my time well I have not idled away my time and lost my time Vâ—â—a est punctum temporis a quo de pendâ— aeternitâ—s It shall be with us to Eternity as we spend our time And we may observe that God sometimes drives sleep from Mens â—o set them upon thinking of Eternity Dâ—â—xâ—â—â—us reports of a young man that was much given to his lusts and pleasures and could not indure to be crossed but of all things he could not bear to be kept from sleeping in the night and to lye awake in the dark but being sick he was kept from sleep in the night and then he began to have these thoughts and think What is it tedious to be kept from sleep one night and to lye a few hours awake in the dark O what will it be to lye in torments and darkness for ever I am hear in my house upon a soft bed in the dark kept by sickness from sleep but one night O what is it to lye in Flames and Darkness for ever and ever how dreadful will that be And these thoughts of Eternity were the means of breaking this young man off his lusts that was given to all manner of lusts before Now when a Christian God driving sleep from his eyes does in the night-season set himself to call to mind his sins to pray to God to seek for Jesus Christ to praise God and hath his heart taken up with these serious thoughts of Eternity and his immortal Souls everlasting Salvation he is about such an imployment as may gain him the possession of Eternal good things Such a one was David Psal 22. 2. v. O my God says he I cry in the day-time but thou hearest not and in the night-season and am not silent Like one hot in the pursuit of a business if he finisheth it not in the day he will spend the night about it David that prayed three times a day morning noon and night yea seven times a day sometimes held on the work in the night And so does the Church express her longing desire after God Isay 26 9. v. With my Soul have I desired thee in the night yea with my spirit within me will I seek thee early It is storied of that Stoical Philosopher Cleanthes the successor of Zeuo a Man who for his excessive pains was called another Hercules while he was poor on the day-time he studyed Philosophy and
were great drops of blood falling down to the ground the words sets forth what a vehement conflict was at this time in Christ's soul occasioned through the deep sense of his Father's wrath against sinners for whom he stood now as Surety and Redeemer a conflict that put Him into a bloody sweat so that through flesh and skin in great abundance sanguinem congelatum quasi extruscrit issued forth clottered or congealed blood So that our Saviour when he says strive to enter in at the straight-gate he would have us to strive and strive until we are in an Agony until we sweat blood to get inâ—o Heaven As it is storied of Scanderbeg that in fighting against the Turks he was so earnest that the blood would often start out of his Lipps A Christian should at this work strive Quasi pro vita si vincit vel pro morte si vincitur luctaturus as if he labored for life or death nay for that which is dearer then life it self even the life of his soul the words are an allusion to that fighting and striving which was to be amongst Wrestlers in their solemn games with sweat pains and trouble and wherein a Christian should use his utmost best and choicest endeavors and labor with all his ability of power and skill whilst striving to get into Heaven and the reason laid down by our Saviour in those would seriously be considered For many I say unto you will seek to enter in and shall not be able Luk. 13. 24. it is not enough to seek many seekers will never find but there must be striving there must be an holy violence used to enter in at the straight-gate Matth. 11. 12. And the violent take it by force A Metaphor taken from Warriours who force their passage into a City and take it by Storme Heaven is as Canaan the type of it was though a Land of Promise yet of Conquest too it will not prove any easy work to get to Heaven Facilis descensus Averni A Man may go to Hell without a Staffe as we say the way thither is easy 2. From the impossibility of injoying Eternal good things without labor Of all things to be injoyed Eternal good things are not to be injoyed without labor and that not without our own labor and pains so run that ye may obtain 1 Cor. 9. 24. v. there is no obtaining the prize of Eternal happiness without running the Race God will not bestow these things upon those who never seek never labor for them It is true without God all a Man's labor can do nothing and without a Man's labor God will do nothing They can never expect Heaven afterwards that labor not for Heaven now Qui fugit molam fugit farinam he that will not have the sweat of labor upon Earth must not expect the sweet of honor and happiness in Heaven Matth. 20. 8. v. The Lord of the Vineyard saith unto his Steward Call the laborers and give them their hire it is not call the loyterers or idle bodies but call the laborers none but the laborers had their Penny given them They must be doing that will keep in with God Ad summa nemo sine labore pervenit Worldly wealth and honors may be had without labor or study by the donation of others or by succession and descent Pharoah raised Joseph out of Prison and gave him the next place to himself in the Kingdom Darius prefers Daniel above the Presidents and Princes of his Kingdom nay had thoughts to have set him over the whole Realm Of how many Men may it be said what Seneca said of Plato Philosophy found not Plato a Noble Man but made him one There are many who are not noble Men born but the Prince makes them Noble Men Princes have not found some men Noble Men but they have made them noble But it is not so with Eternal good things for the gaining of them each man must labor for himself the labor and pains of others herein will do him little good All the Princes in the world with all their combined Bounties and forces cannot put a Christian into possession of Heaven or the things thereof 3. From that agreement that there is between Eternal good things and our Natures Laboring for Eternal good things doth best agree with the nature of every Man Man is by nature a provident Creature apt to lay up for time to come It is with Men accounted a good piece of providence to lay up something for a Rainy-day as the proverb is something that may do them good afterwards and not only in Diem vivere as the â—oules of Heaven do Now this disposition should reach beyond the forecast of Joseph in Egypt Gen. 41. 35 36. v. laying up Corn in the Cities only for seven years Or of that fool in the Gospel who had good things laid up for him in his Barnes many years Luk. 12. 19. v. Our Saviour directeth where our treasure is better to be laid up Matth. 6. 19. 20. Lay not up for your selves treasures upon earth where moth and rust doth corrupt where theeves break thorow and steal But lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where theeves do not break thorough and steal Laying up treasure in Heaven is here opposed to laying up treasure in earth a Christians care should be not so much to labour to be rich here as hereafter not so much to be rich upon Earth as to be rich in Heaven the best store is that which is layd up in Heaven The Argument that the Apostle useth to persuade rich men not to rest in uncertain riches but in the living God and to move them to be rich in good works you have 1. Tim. 6. 17. Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy v. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Most men delight to hoard and treasure up something for themselves for the time to come an hoard of Eternal good things is that will do good more then a thousand years hence Verily that is the best store that will last not only until time shall be no more but will last more days then will be time in even to Eternity that will not be consumed in that universal Flame which shall melt the very Elements into their primitive confusion when this whole visible Fabrick must be dissolved by the fire of the Last-day Were a man made Lord of all the world and had he his life co-extended with it yet he may be assured that there will come a day in which the Heavens will pass away with a noise and the Elements melt with heat and â—he Earth with the works that are therein shall be burnt up that there will be an universal Dissolution
viz. Eternal life There is no creature hath a more noble end then Man there is neither Seraphim Angel nor Arch-Angel that surpasses Man in his end How should the thoughts hereof cause every Christian's end and design to take a nobler flight then to stay within the narrow bounds of a visible Sphear things of another world should raise the hearts of such noble creatures as Men are and not be contented with such things as they dayly see with their eyes and touch with their hands The things that we dayly see being but small inconstant and of short continuance the other great firm and in fine Eternal and answer the end wherefore God gave us life The excellency of any thing lies herein when it answers the end whereunto it was assigned what is a thing good for that does not answer the end whereunto it was assigned The end wherefore Men will get a Clock into their houses is to strike what is a clock good for that will not strike it does not answer its end The end wherefore Merchants are at great charges to build or buy Ships is to sail in them upon the Waters What is a Ship good for that will not sail it does not answer its end The end wherefore a Man hires a Servant is to do his work what is a Servant good for that will not do the work he is set about he does not answer his end The excellency of any thing lyes herein when it answers the end unto which it was assigned so herein lyes the excellency of a Christian viz. To attain unto the end wherefore God gave him a being Hence it is that the Apostle goeth about to breed in us an holy Ambition telling us we are born for higher matters then any earthly things are therefore not to be so base minded as to dote on these transitory things but to seek after things above Col. 3. 1 2. v. though we may have Temporalia in usu yet should we have aeterna in desiderio Temporal things may be by us used but Eternal things should be by us desired It is said of Isidore that being at a great Feast and there beholding a great sign of God's bounty towards the sons of Men suddenly breaks forth into abundance of tears being demanded the cause for and said he I here feed on earthly creatures that am created to live with Angels 8. From that willingness to dye and to have an end put to this tâ—mporal life that the injoyment of Eternal good things will work in us That Man will never be unwilling to dye that can say as St. Paul does Phil. 1. 21. v. Mors mihi lucrum to dye is gain Death will no ways indamage me but rather turn to my advantage hereby I shall gain heaven though I lose the earth and an happy Eternal life though I have an end put to this miserable and mortal life Not every one is thus a gainer by Death they that have labored only to gain the world the more they have gained whilst they did live the greater is their loss when they dye It was a good saying of one to a great Lord upon his shewing him his stately House and pleasant Gardens Sir you had need make sure of Heaven or else when you dye you will be a very great loser When men are sure to lose by death t is no wonder if they be loath to submit unto death How many tell us they have been utterly undone by great Losses some have lost all by Fire others by Water some have lost all by Theeves and others at Land some again have lost all by Pyrates and Shipwrecks at Sea but the greatest number of men are undone by death Death robbs them of all death spoyles them of all their great Estates in the world and takes away from them what they were unwilling to part with When the Duke of Venice had shewn unto Charles the Fifth the glory of his Princely Pallace and earthly Paradice the Emperour instead of admiring it or him for it only returned him this grave and serious memento Haec sunt quae faciunt in vitos mori These are the things which make us unwilling to dye Some of the Turks have said they did not think Christians believed there was an heaven because they saw them so loath to dye and to go to it such an aspersion have some of those Infidels cast upon our Religion but none are loath to go out of this world but such as have not made sure of Eternal good things laid up in Heaven When the people of Israel were come to the very entrance of Canaan the children of Reuben and the children of Gad regarding not that good Land desired Moses that they might stay on this side Jordan because it was a place meet for their droves of Cattel which they more respected then their passage into Canaan Numb 32. 2. and following verses they were loath to go over Jordan the land on this side Jordan pleased them so well not far unlike these children of Reuben and Gad are they who be of that Cardinals mind unwilling to quit their parts in Paris for any hopes whatsoevr of Paradice loath to quit the pleasures and profits of this life in hope of those incomprehensible joys of Eternal life and esteem more of one Bird in the hand then two in the bush Certain it is a Man will never yield to part with this life untill he have gotten good hopes of a better life t is that will help a Christian to out-face Death He that hath gotten treasures laid up in Heaven will not be loath to part with the greatest treasures upon Earth Nay such will rather rejoyce at the sight of those things they have so longed to see and now must possess to all Eternity Contemnuâ—t presentia ad futura festinant little regarding things present and hastening toward things to come such a one can say when death approaches Mâ—riar ut videam I am willing to dye that I may see God and Christ and all the Eternal good things of Heaven And with St. Paul I desire to be dissolved and to be with Christ which is farr better Phil. 1. 23. And with Babylas slain by Decius in the words of the Psalmist Return unto thy rest O my Soul for the Lord hath been beneficial unto thee and now my soul be glad for now cometh thy rest thy sure rest thy sweet and never fading rest and can truly say he is willing rather to be absent from the body and to be present with the Lord. 2 Cor. 5. 8. v. This was it made the Martyrs go to their death with cheerfulness and songs and run to the Stake as to a Garland It was the sight of these things that made them not loath to dye any kind of death as some of them being asked what made them so to suffer they have named that Text 1 Cor. 2. 9. Eye hath not seen nor Ear heard neither hath it entred into
consuming fire to burn up souls like stuble that had not God for their God yet those who have this intrerest in God they may look upon him not as an enemy that will set himself against them but as a friend that is reconciled unto them not as an angry Judg that will condemn them but as a merciful Father that willingly hath pardoned them they may behold him not as clothed with dread and terror but with mercy and compassion though then God will frown upon them who never labored to get an interest in him yet will he turn away his anger from them who have chosen him for their God and will behold them with a smiling countenance Most men highly value an Interest in great persons and too many value this more then to have an interest in a great God But experience shews how mutable the friendship of men is they are like weathercocks upon Steeples that turn with every wind somtimes in their friendship they are like the Sun in its full strength but anon some cloud of a small or imagined offence darkens all their love and nothing is more common then to find friends dying oftentimes one to another even whilst they live and their somtimes injoyed friendship then does them no good nor stands them in stead whatever be their straits they come into But when once a Christian hath gotten an interest in God God will be a God to him as long as he is God God is a God for ever and he will be his God for ever What God is he was from Eternity and what God is to any he will be to Eternity there shall never come the time when God will withdraw his love or his good will cease towards them He will always do them good and always stand them in stead both in life and death and the day of Judgment God that hath done them good and stood them in their greatest straits of this life will do as much for them at this day An Interest in God did stand David in stead when he was in that great strait at Ziglag the City was burnt by the Philistins in his absence his wives carryed captive the people ready to stone him but David he incouraged himself in the Lord his God So Psal 31. 14. v. there also this man who was a man after God's own heart is in a great calamity and trouble but an interest in God did him good and stood him in stead then For says he I trusted in thee O Lord I said thou art my God God will have them to know that they have not any cause to fear nor be dismayed wheresoever they are or whatsoever condition they lye under so long as they have him to be their God Isay 41. 10. v. Fear thou â—at for I am with thee be not dismayed And he gives the reason which is satisfactory enough to all that know what God is and what it is to have God for their God the reason is in these words For I am thy God O the happy condition of that man who hath God for his God God being his then whatsoever is in God whatsoever God can do and whatsoever God hath is his because God himself is his The propriety that he hath in God extends throughout to all that is in God to all that God is or can do for his good Whatsoever there is in God shall be as truly that man 's for his good as it is God's for his own glory God will do that man good not only whilst he lives but when he dyes for God is not his God only while he lived but when dead he is his God to do him good at death and to do him good at Judgment Whilst he lived God was his God to pardon his sins they both go together I will be their God and I will forgive their Iniquities and remember them no more Jer. 31. 33. v. When he dyes God is his God even when he passeth through the valley and shadow of death he is with him and when his soul leaves his body he sends a guard of Angels to carry that into Abraham's bosom And when the body hath lyen a while in the Grave as he is his God he will raise it up out of the grave to glory in the day of Judgment he shall be made up with God's Jewels at that day Then also an Interest in Jesus Christ will do good let the terror of that Judgment be never so great to the greatest part of the children of men it will not be so to those that have gotten Jesus Christ to be their Saviour and that then shall have Jesus Christ to be their Judg. It will be a dreadful day to all those that have been ashamed to make a profession of Jesus Christ that have been ashamed of the ordinances of Jesus Christ Luk. 9. 26. v. Whosoever is ashamed of me and of my words of him shall the Son of Man be ashamed when he shall come in his own glory and in his Father's and of the holy Angels And that have shewed no mercy to the poor afflicted and distressed members of Jesus Christ that have shut their bowels against those that have been related to Jesus Christ Matth. 25. 41 42. v. Depart from me ye cursed into everlasting fire prepared for the Divel and his Angels But why so sad a doom For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not And that have had no sincere love to Christ 1 Cor. 16. 22. v. If any man love not the Lord Jesus Christ let him be Anathama Maranatha Let him be Anathama that is let him be accursed When Maranatha when Christ comes to Judgment And that have not yielded obedience to the Gospel of Jesus Christ 2 Thes 1. 7 8. v. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. But Jesus Christ will stand them in stead who shall then be found having an interest in Christ Will it not stand one in stead at the barr of Man's tribunal that the Judg upon the bench is his friend that the Judg is one that loves him dearly that he is one who designs the good and welfare of the prisoner that the prisoner knows assuredly Well my Lord the Judg whatever accusations are brought in against me will be my friend I am sure he will save my life I am sure he will acquit me Indeed if the Judg were a man's enemy such a one hath cause to fear So if then the Divel or wicked men were to be our Judges we should have cause to tremble but Jesus Christ he is to be our Judg he that was once judged condemned and executed in our stead is to
Wilderness and that they had been put to fight with the Sons of Anak and other enemies No more did it ever repent any believer when he was once in Heaven that he had taken paâ—ns for heaven Heaven hath made amends for all his pains taken But it will hereafter repent thousands that now labor and toil only after the things of the world but neglect the things of heaven We have Solomon recognizing and reviewing all his works and all his labor that he had labored to do and what finds he vanâ—y and vexation of Spirit no contenâ—aâ—ion no satisfaction but endless vexation enough to convince him to how little purpose he had wearied himself enough to make him repent of all his labor and pains See that place Eccâ—es 2. 11. v. Then I looked on all the work that my hand had wrought and on the labor that I had labored to do and behold all was vanity and vexation of spirit and there was no profit under the Sun So it will be with many men in Hell that here take uncessant pains and as we say labor like an horse when they shall review and recognize all the labor and â—ains they have taken after Temporal good things and what little pains about and for Eternal good things What will be the issue but even endless vexaâ—ioâ— this will vex and torment their Souls throughout all Eternity this will make them say as Solomon in the 2 Eccles 18. v. I hate all the labor which I have taken under the Sun Solomon had got no good no pay that would equallize his pains In 〈◊〉 they will haue the remembrance of all their labor having in their life gained nothing that would equaâ—lize their labor or their loss even tâ—e loss now of heaven and all the Eternal good things of heaven As they say of the Bird that â—â—tâ—eth upon the Serpents Eggs that by breaking and hatching of them she brings forth a perillous brood to her own destruction So do these that sit brooding on the worlds Vanisies the end of all their pains will be but Eternal Destruction When I see some men priding themselves in what they possess in the world but careless of Heaven When I behold them delighting themselves in the many honors conferred upon them by the great bounâ—y of Princes but not minding God's honor When I observe them spending their whole time in voluptuous pleasures that are but for a moment and look no further I call to mind some pleasant rivers that fall into the Sea You know there are many sweet and Chrystal rivers that run pleasantly as it were sporting of themselves winding and turning their silver streams up and down many a pleasant and goodly Meadow a great while but at last they fall into the Salt Sea there they lose their sweetness and become brackish So these men for a while do turn and wind themselves up and down through the Meadows of pleasure and bath themselves in the transitory bliss of this world arising from their great possessions and many honors but for want of laboring for Eternal good things at last fall into the mouth of Hell and there lose all the sweetness of those things and find nothing but the bitter brackishness of Eternal pains How will it now repent them that they labored for Earth so much and for Heaven so little for Temporal good things so much and for Eternal good things so little that they looked more at things below than at things aboâ—e This hath made some bewail their folly at death that ever they set their hearts upon them and so sinfully labored to attain them I have read a sad story of a rich oppressor who had scraped up a great estate for his only Son when this rich oppâ—essor came to dye he called his Son to him and said Son do you indeed love me the Son answered That Nature besides his Paternal indulgence obliged him to that then said the Father express it by this hold thy finger in the Candle so long as I am saying a Pater noster the Son attempted but could not indure it upon that the Father broke out into these expressions Thou canst not indure the burning of thy finger for me but to get this wealth I have hazarded my Soul for thee and must burn body and soul in Hell for thy sake thy pain would have been but for a moment but mine will be unquenchable fire Thus he bewailed that he had wickedly labored after the good things of this life this at the time of his death filled his heart no doubt with no little sorrow and vexation But I do â—erily believe that there never was any laborious Christian but upon his death bed lamented that he took no more pains for these things Nay rather he hath then wished that he had been a thousand times more laborious for them Though a lazy generation of men have accused them for â—oo much preciseness have deâ—ided them for too much strickness and have judged them to be almost besides themselves when they have taken notice of their extraordinary diligence yet themselves could say as Erasmus did Accusant quod nimium fecerim verum Conscientia mea me accusat quod minus fecerim quodque lentior fuerim They accuse me for doing too much but my own Conscience accuseth me for doing too little And what shall I say more have we God's command to labor after Eternal good things are they the best of good things making those Good and doing those Good that injoy them that when others under terrors of conscience upon a dying bed in the grave at Judgment and under everlasting torments will find nothing which do them any good or stand them in any stead these under all their afflictions upon a death-bed and at judgment will not want what will support them under the first comfort them under the second and make them hold up their heads at the third being interested in that everlasting desirable satisfying provision they have made for their souls and shall see their labor for the same hath not been in vain as also that they shall not have cause ever to repent thereof Are not these considerations sufficient to make our hearts serious to improve every hour and minute of time both day and night in the use of all good means to the very end of our days for Eternal good things and not yield to be put off with any other good things whatsoever then such as are Eternal though God keep us low and mean in the world I shall answer one question and then come to apply what hath been said CHAP. VII Question VVHat Reasons may be assigned why men labor so much after Temporal good things that they do neglect Eternal and build their happyness upon so deceitful grounds as earthly possessions and transitory things they account themselves happy in these earthly injoyments whereas a painted face is as certain an argument of a good complexion as this of an happy condition When God
mouth against Heaven and his tongue walketh through the Earth he lets fly on both hands and layes about him like a mad man and so aboundeth in transgression Let a Christian never so much abound in labouring for Eternal good things when he comes to enjoy them he will acknowledge that the abundant mercy of God in bestowing them upon him hath abundantly yea infinitely exceeded all his labour 5. In labouring for Eternal good things labour earnestly We shall see some men at their labour labouring so earnestly for what they desire to gain that they are not nor cannot be quiet until their desires be accomplished Qui diâ—â—s vult fieri cito vult fiâ—ri they that will be â—â—â—h cannot be at quiet until their desires be accomplished they are all upon the spurr all upon the wing after the world they add labour to labour for the getting of the worlds good things they are so inflamed with coveâ—ousness that the Prophet saith they pant after the dust of the earth Amos 2. 7. v. So eager are they in their pursuits as if they were almost out of breath but have no breath to labour after these Eternal good things But beleive it Christians any kind of labour will not serve the turn it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary and labour but that labour St. Paul requireth 1 Cor. 15. last v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardest labour Negotium quod nos caedit quasi vires frangit It were a shame for a Christian to see some labour more earnestly for bubbles thâ—n he for blessedness for trifles thâ—n he for glory for Temporal good things thâ—n he for Eternal good things His labour for these things should be like that whereunto St. Jude exhorts in his Epistle when he would have those that he writeth unto earnestly contenà for the Faith v. 3. the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth cum summâ— studio câ—rtare tâ— contend with all the strength most earnestly Herein he should be like the twelve Tribes of whom St. Paul saith Acts 26. 7. v. That they served God instantly not only sine intermissione without intermission but with a kind of vehemency the word used signifieth to the utmost of their strength And herein do as the Apostles prayed Acts 1. 14. v. They all continued with one accord in Prayer and supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase signifieth not only continuance in regard of time but instancy and importunity and such a perseverance as is kept up with much labour and force When a Christian labours earnestly for these things he may hope his labour will be effectual As when Elias prayed earnestly that it might not rain it rained not on the Earth by the space of three years and six moneths James 5. 17. v. This clause he prayeth earnestly noteth the cause why Elias was heard he prayed with earnestness and faith according to the will of God revealed to him So when a Christian laboureth earnestly and in Faith God will not let his labour be in vain It is great pitty to see some men and observe their uncessant care earnest labour and unwearied industry in riding and toyling and bustling up and down in the world and all this is done that they may be rich in the world but will do nothing to be rich towards God Luke 12. 21. v. and to compass an earthly purchase but take no care for Heavenly excellencies The very reason hereof is because they have no desire of these things and therefore they lay not out that strength and earnestness for Heaven as they do for the world Christ and Grace God and Salvation are offered unto them nay pressed upon them but they put away Salvation from them as a froward child puts away the breast hence God complaineth Psal 81. 11. v. Israel would none of me they preferr vain things that cannot profit before the blood of Christ and the Graces of the spirit Oyl in the â—cruse and Meal in the barrel before the bread of life Mammon before Manna perishing comforts before heavenly things that are lasting like foolish children who preferr their play before their food and trifles before Treasure It were to be wished that there were more who desired these Eternal good things more whose souls and hearts were set upon them as hungry men whose stomachs are set upon their meat such are not only willing to eat their meat â—ut they strongly long after their meat with desire they desire it and think it long until they have it How would they then cry out with the Church to God Isay 26. 9. v. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early and say as David Psal 42. 2. v. My soul thirsteth after God when shall I come and appear before God or as he again sayes Psalm 73. 25. v. Whom have I in Heaven but thee and there is none upon Earth that I desire beside thee Many it is true desire what I have spoken so much of but their desires are not right desires in as much as they labour not for them but are like a man thaâ— would have a Lease but is loath to pay a fine Anâ— like Herod who of long time desired to see Christ but never stirred out of his doors to come where Christ was that he might see him Or as Balaam thaâ— wished well to Heaven but cared not to lead such a life as would bring him to Heaven Carnales noâ— curant quaerere quem tamen desiderant invenireâ— cupientes consequi sed non sequi saith one Carnal men care not to seek after him whom yet they desire to find fain they would have Christ but carâ— not to make after him fain they would be in Heaveâ— but care not to strive to enter into Heaven Multitudes there are who notwithstanding such desireâ— after happiness will certainly be forever miserable most true will they find the words of Solomon Prov 21. 25. v. The desire of the sloathful killeth him foâ— his hands refuse to labour Such a one wisheth weâ— to himself and because he cannot attain desired food he vexeth himself to death but yet will not labouâ— and work for it and so pineth away in his iniquity what is said of the sluggard in respect of the body also true of all those men in respect of their souls who would be happy and desire to enter into the Kingdome of Heaven but such desires will undo them why for their hands refuse to labour for Heaven Men must not think that good things whether temporal spiritual or eternal will drop out of the clouds to them as townes were said to come into Timotheus his toyl while he slept Unless mens desiring of Heaven and Eternal happiness be â—econded with labour whereby to obtain them it is â—othing worth desires if right are ever seconded with â—ndeavours after the thing desired Though St. â—aul saith 2 Cor. 8. 12.
man is who hath Eternal good things p. 286 Rich a Christian may be inwardly although he be poor inwardly p. 292. 293 Riches of tentimes proves an impediment to piety p. 92. 73. 94. 95. Riches at death will leave a man to the fury of a guilty Conscience p. 129 Righteous Judge will Christ be at the day of Judgement p. 135 Rise early why some so do p. 248 S. SAints departed how to be honoured p. 60 Saints are often afflicted p. 141 Saint Anthony spent the night in Prayer p. 40 Saint Marks treasury at Venice p. 107 Saladine carried nothing but his Winding sheet out of the world with him to the grave p. 131. 286 Satisfaction in God is to be found by any Christian p. p. 196. 197. Satisfie the Soul of man the whole world will not p. 289. 290. Scipio banished idle and unprofitable souldiers from his Camp p. 5. Scipio used every morning to go first to the Capital and then to the Senate p. 36 Scriptures excel all other writings p. 18 Scriptures should be the standard of all our actions p. 59 Seneca no day idle p. 48 Seneca not afraid of death p. 148 Seriousness to be exercised when at any time a Christian is labouring for Eternal good things p 16 Serpent Scycale p. 229 Sight of God and Christ in Heaven most ravishing p. 323. 324 Sin a sore Enemy p. 53 Sin aims at the souls damnation p. 54 Sin hath made man deformed p. 98 Sleep very beneficial p. 39 Sleep why by God it hath sometimes been with-held from men p. 39. 40. 41. Sleep being with-held hath proved well for some men p. 48. Slothfulness reproved p. 262. Sluggish spirits there are that would not willingly labour p. 4. 5. Solomons judgement of these Temporal good things p. 191 Soul of man hath but a mean habitation in the body p. 149 Soul of man concerned in Eternal good things p. 198. Soul of man especially to be provided for p. 199. 200. 201 Soul of man is immediately from God 202. Soul of man most excellent p. 202. 203 Soul of man makes the body lovely p. 202 Souldiers how chosen by Caius Marius p. 31. Spaniards what they say of Aquinas his writings p. 102 Spartan Kings that raigned but a year their practise p. 320. Spiritual sloth grown common p. 231 Starrs and other Caelestial bodies why they seem small to us p. 226 Striving Christianity compared to it p. 50 Store the best p. 58 Snarez what is reported of him p. 270 Supper of the Lord holds out Christ as well as the word p. 23 Supper of the Lord what food is received at it p. 25 Supper of the Lord to it men should come hungring and thirsting p. 25 Supper of the Lord neglects thereof reproved p. 26 Swan why it is dedicated to Apollo p. 303 Sweating sickness in England p. 39 T. TAsts of Heaven how operative p. 310. 311 Temporal and Eternal things deserve serious and holy meditations p. 1 Temporal good things but once petitioned for in the Lords Prayer p. 11 Temporal good things should be subserviant to Eternal good things proved out of the Lords Prayer p. 11 Temporal good things under terrours of Conscience do no good p. 126 Temporal good things at death yield no comfort p. 127 Temporal good things will not keep off death p. 128 Temporal good things yield no comfort in the grave p. 130 Temporal good things will yield no comfort in Hell p. 136 Temporal good things are but perishing good things p. 164 Temporal good things dazel the mind and distract the judgement p. 224 Temporal good things their worth p. 265 Temporal good things may with God's good leave be laboured for p. 266 Temporal good things promised so far as needful p. 267 268 Temporal good things without Eternal will leave a man a beggar p. 277 Temporal good things but imaginary good things p. 293 Thankfulness due to God for the least mercies p. 30. 31 Theodosius how he used to spend the night p. 247 Threatnings not in vain p. 84 â—ime is precious p. 44 â—ime not mispent will be comfortable at death p. 46 â—ime is but short p. 317. 318 â—ytius his punishment in Hell p. 118 â—orments in Hell are Eternal p. 308. 309 â—ully s Offices much esteemed by the Lord Burleigh p. 20 â—urks upbraid Christians p. 76 â—urkish Emperour by Mahomets Law is bound to Exercise some manual Trade or Calling p. 8 V. VAin will not be Labour of Eternal good things p. 206 Valentinian the Emperour what comforted him upon his death-bed p. 152 Verres Deputy of Sicily his much lying in bed p. 274 Vile bodies of the Saints at the day of judgement shall be glorious bodies p. 155 Vexation often accompanieth Temporal good things p. p. 190. 191 Vitellius Emperour both of the East and the West basely used and murthered p. 170 Ubiquitaries complained of by Zanchy p. 253 Undone will all those men be when they come to dye who have nothing layd up in Heaven p. 285 Unwilling are many to take pains for Heaven though they desire to Enjoy Heaven p. 231. 232. 233 Unwearied must a Christians labour be for Heaven p. 348 W. VVAnt feared by many in this world p. 276 Want will many in Hell who do abound in this world p. 282 Wealth will leave thousands at death to the fury of a guilty conscience p. 129 Weep we have reason over neglecters of Eternal good things p. 245. 253 Wicked prone to nourish hopes for Heaven p. 65. 66 Wicked men may enjoy prosperity p. 140 Wine to be Exported was hindred by the old Romans and why p. 314 Winds about Sancto Croix in Affrick by the Portugalâ— called Monzoones 348 Wisemen are they who labour for Eternal good things p. 272 Wisemen who they are that are so accounted in the world p. 276 Woman whose house was burned minds trifles and neglects her child p. 173 World compared to a Kings Court p. 102 World is the greatest price that the Divel hath to give for a Soul p. 227 World like a going fire p. 228 World were of no use if man were not in it p. 266 Worldly things satisfie not the possessor p. 193. 194 289. 290 Wrestling Christianity compared unto it p. 50 Y YOung mans question in Matt. 19. 13. verse answered p. 11 Z. ZAnchy his complaint of the Lutheran Vbiquitaries p. 253 The Printer to the Reader NOtwithstanding the great care to prevent faults in the Printing of the foregoing Treaâ—ise yet the Reader will meet with some though but few that are great yet too many will be found in Literal and Syllabical mistakes as also in Points either misplaced or left out some hereafter follow the which and all others the Candid Reader is desired as he meets them to mend else the sense in some places possibly may not be clear In the Epistle Dedicatory 2 Page 18 line after Love add you 4 p. 14 l. before portion add a. 5 p. 7 l. for unexpected read unsuspected In the Epistle to the Reader 2 p. 11 l. before those r. for In the body of the book 4 p. 19 l. for operami r. operamini 5 p. 27 l. â— sedore r sudore 5 p. 30 l. f. Epicureate r Epiâ—ureal 7 p. 2 l. before rudiments add of the 16 â— 20 l. f. aeternitatem r. aeternitati 18 p. 4 l. for sheave r. sheaf 26 p. 30. l. after need blot out the Comma and f therefore r thereof 28 p. 10 l. for use r. useth 36 p. 3 l. after every add day 56 p 4 l. after those add words 70 p 2 l. f. of storms r. by storms 78 p. 17 l. f. willing r. willingness 87 p. 25 l. before the add of 96 p. 17 l. before consequent add a 105 p. 4 l. af labour add for 105 p. 17 l. f. tenders r. tends 136 p. 26 l. af that r. is 176 p. 33 l. f. glean r. glean 177 p. 12 l. f. ones r. one after does add to 185 p 14 l. af over add other 191 p. 21 l. f. ignomius r. ignominious 192 p. 2 l. before small add no 193 p. 18 l. after in add in the roof 193 p. 2â— l. f. salvation r. salvations 193 p. last l. f. Neroniand r. Nerionianae and f. libidinus r. libidinis 195 p. 11 l. f. ingine r. engine 223 p. 25 l. f. and r. an 234 p. 13 l. before content add and 207 p. 17 l. before not add at 317. p. 5 l. f. cenessit r. senescit 317 p. 6 l. f. be r. bed 334 p. 25 l. before In add 3. 334 p. 33 l. for bandry r. husbandry 344 p. 9 l. f. straight read sleight FINIS