of Mr. Rutherford were these Glory glory dwells in Emmanuels land We should pray for the clearest sights and prospects that may be of the heavenly glory The clearer sights we can get of eternal things the more shall we finde our hearts crucified to the things of time and the more shall we finde our hearts carried up aloft to those things that are above even whilst we are fain to use these other things for our present necessitie We come now to the Reasons of the Doctrine why we ought to lay hold on eternal life Reason 1 1. This life is a short transient thing it soon glides and slips away How soon do we pass from one state to another from infancie to childhood from thence to youth thence to grown age and from thence to old age and death My days are swifter then a weavers shuttle Job 7.6 Swifter then a post they go away Job 9.25 This life is a vanishing thing it is an easie prospect to see to the end of it the longest life here on earth is nothing to eternity Therefore since this life is so shppery short and uncertain it is our great wisdom to set our hearts upon that life that is solid durable permanent What wisdom is it to set our hearts upon that which is not perminent We have here no continuing city Heb. 13.14 Thsi life is madeup of changes and vicissitudes and abides in no consistency it is our great concernment to minde that life which is stable and enduring Reason 2 2. Eternal life is that state that we must rest and abide in That life which we shall live in the other world will always stick and abide by us as we are then we shall ever be It is not so with us now we are not now as we shall ever be we are still changing from one state to another But eternal life is that state we shall always rest and abide in When once we are entred into eternal life we may say It shall never be otherwise with me then now it is this is the state I must take up with and thus it shall be for ever Now doth it not become us to be reaching out in our souls after this state Certainly we ought to overlook this life and the whole of our time as a little short thing and fasten our eyes upon the unchangeable state above where we must six and abide for ever We look not to the things that are seen for they are temporal but to the things which are not seen for they are eternal 2 Cor. 4.18 Reason 3 3. Eternal life is the onely true life it is the most noble and excellent life What a poor life is this life to converse with this world and the things of it in comparison of eternal life in which we shall converse with God and the holy Angels What a poor life is this life which is made up of wants of sorrows of complaints of miseries of distresses of he constant fear and expection of death in comparison of that life where there is all joy no sorrow all fulness no want all satisfaction no complaint all happiness no misery all life no death nor fear of death Oh this is the life that we should be suspiring and breathing after Reason 4 4. We ought to lay hold on eternal life because the thoughts and expection of eternal life will carry us up above the difficulties troubles and afflictions of this life He that seeth the Port before him though he be out at Sea and is tossed with waves and tmepests yet he knows if he can get safe to the Port all is quiet placid and serene there He that hatha prospect by the eye of Faith of eternal life and the heavenly Country though he be tossed up and down with many afflictions tryals and distresses here yet he knows all is tranquil and serene above Ibi nulla mors nulla aegritudo There is no sickness no death The thoughts of eternal life may well swallow up all our afflictions This life is but for a moment in eternal life there shall be none of these things to trouble or disquiet us Let us wait patiently for the blessed hope and the revelation of eternal life and we shall know these sorrows no more Reason 5 5. If we lay hold on eternal life death will be no surprise or terror to us when this life fails we shall have another life in view nay we shall feel the beginningso f another life in us This is eternal life to know thee c. Joh. 7.3 So much as we know God adhere to him rest in him live upon him and are satisfied with him we have the beginning of eternal life and this is such a life as shall never end That natural life which is in a Saint fails and must have anend Oh! but there is in his soul the seed of eternal life Joh. 4.14 The water that I shall give shall be in him a well of water springing up to everlasting life A true Believer hath the Spirit of God an the grace of the Spirit dwelling in him and this is the seed o eternal life The Spirit of God which hath begâ—â— the knowledge of God and love to God in the soul of a Saint here on earth will continue that knowledge of God and love to God in the soul to eternity yea in eternal life this knowledge this love shall be perfected and consummated Hence is that of the Apostle Rom. 8.10 The body is dead because of sin but the spirit is life because of righteousness The body dies and the life of it perisheth and vanisheth away but the spirit the soul of a Saint which is the seat of Grace and the habitation of the Spirit of God continueth and lives when the life of the body ceaseth If the soul should dye with the body then grace it self must be extinct and perish But saith the Apostle the spirit is life because of righteousness The spirit of a godly man having a principle of righteousness in it continues in being and the spiritual life of it remains when the body dyes It is true the soul of a wicked man is immortal and continues to live when his body dyeth but the life which remains to a wicked man after this life being a life of misery and torment the Scripture chooseth to call it by the name of death rather then of life But a godly man enjoys an happy and a blessed life in his soul when this life ceaseth Hence is it that we read of the spirits of just men made perfect Heb. 12.23 And Paul desired to be dissolved and to be with christ which was far better Phil. 1.23 Now when we feel such a life in us as cannot expire neither can be taken away from us why should we fear death Luther observes that the great cause why men fear death is a secret suspition that lyes at the bottom of their hearts Quasi non semper victuri as if they should not
live always If I am sure to live why do I fear death If we lay hold on eternal life and finde the beginnings of that life in our souls we have that life set up in us which cannot expire Joh. 6.44 He that eats my flesh and drinks my bloud hath eternal life How can that be lost which is eternal that which is eternal cannot be lost It is a great skill to be able to distinguish between this natural life which we live in common with other men and that spiritual life which we live as Christians The natural life of a Saint is subject to death as other mens is although the curse of it be taken away but there is a life in a Saint and that is the life which he lives in and by the Spirit of God and this is such a life as cannot be extinguished We should labour for that spiritual skill as to be able to distinguish between these two kindes of life and not be without hope as other men when this natural life ceaseth we should remember there is a life in us that cannot dye If we have begun to know God to love God to live upon him and to live to him here on earth we shall not cease to know him to love him to live upon him to live to him in eternity and to eternity Vse 1 1. We come now to the Uses of this Doctrine and there are onely two that we shall make of it The first Use shall be of Reprehension If we ought to lay hold on eternal life two things are hence to be reprehended 1. That we are so much taken up in following this world and in the pursuit of temporal things 2. That we are so much addicted to the love of this life I. We are to be reprehended that we are so much taken up in following this world and in the pursuit of temporal things Lay hold on eternal life If we ought to lay hold on eternal life then we ought to live above the world and contemn it The eager pursuit of this world is most contrary to our laying hold on eternal life We cannot pursue two things at once while we are pursuing hard after the world we must needs let Heaven and Salvation go The greatest part of men think not on eternal things they live as if they were always to live here on earth they never think of a future state nor do they provide for it But if we ought to lay hold of eternal life if that ought to be the mark and scope in our eye that shews that we are far wide of that which ought to be our true mark and scope when we are wholly taken up with temporal things and neglect eternal II. We are to be reprehended that we are so much addicted to the love of this life We are commanded to love eternal life and to lay hold on that but we are found of this life and loth to part with it He is a rare soul that is satisfied with life here on earth and hath such an apprehension of the reality and excellencie of eternal life that this life groweth out of esteem with him I grant that this natural life is a blessing as other temporal blessings are but as it is possible for us to love other things too much so it is possible yea too common to love this life too much and it is the wisdom of God to imbitter this life to us by many afflictions because we are so fond of it and that he may weary us out of it and cause us to long for that which is the true life Vita longa long a infirmitas a long life is a long infirmity and we may adde Longa tentatio a long temptation What is our whole life but a life of tryals and temptations It is true we may value and prize life for these two ends 1. To work out our Salvation to make ready for the coming of the Bridegroom 2. That we may do some work and service for God that we may glorifie him upon the earth and finish the work that he hath given us to do But to be over-fond of this life meerly for lifes sake is a certain signe of unbelief It is a signe we have little knowledge of another life little acquaintance with eternal life Had we a prospect by faith of a better and more excellent life we should not be so over fond of this life Vse 2 2. By way of Exhortation to exhort us all to put the duty of the Text in practice Let us labour to lay hold on eternal life Oh! let us labour to call up our hearts from visible things to invisible from present things to future from momentary things to eternal the things of the other world are never the less real because they are out of sight Atheists think that eternal life and all future things are but a fiction but we may use to them that Speech of Cyprian In aeternam poenam serò tandem credent qui in aeternam vitam credere noluerunt Cyprian They shall believe too late to their eternal torment who would not believe to eternal life But let Atheists and Scoffers say what they please we do know or ought to know that eternal life is the greatest reality God that cannot lye hath promised us eternal life Titus 1.2 The great promise of the Gospel is eternal life 1 Joh. 2.25 This is the promise that he hath given to us eternal life Unless we make God to be a lyar we must take eternal life for the greatest reality In the prosecution of this Use I shall onely propound some Directions for the better putting in practice of this duty to shew us how we ought to lay hold of eternal life 1. Let us have great and admiring thoughts of eternal life We should labour to have our hearts raised up with the consideration of the excellencie of this life Quanta erit illa faelicitas ubi nullum erit malum nullum latebit bonum Aug. Civit. Dei. How great shall that happiness be where there shall be no evil present and no good shall be wanting where we shall be wholly taken up in the praises of God and God shall be all in all we shall see and love love and praise as Austin expresseth it This natural life which now we live is not worth the name of life in comparison of eternal life nay it deserves to be called a death rather then a life for we always carry about sin with us which is the matter cause of death But in eternal life we shall not onely be free from sorrow but from sin the cause of sorrow yea we shall be free from the possibility of sinning Mans first happiness in the state of Innocencie was posse non peccare a power not to have sinned His last happiness in Heaven is non posse peccare not to be able to sin at all Though man in his first estate was endowed with such a power
to be in them when we come to try them We think to finde much more good sweetness and contentment in these things then indeed we finde in them when we come to experiment what is in them Now that is a vain thing which is empty of that it promiseth that is called vain Vanum dicitur quod re ipsâ destituitur which is destitute of solidity and substance 2. They can never satisfie us now whatsoever cannot satisfie is vain Happiness lyes in satisfaction happiness consists in having all the good a man would have in having all the good that he desires while there is any good a man would have and doth desire and hath it not he is not happy Now there is no man by the enjoyment of any or all earthly things that hath all the good he would have and therefore he is far from satisfaction far from happiness Secondly Earthly things as they are vain so they are vexations the labour and travail in getting them the care and sollicitude in keeping them the fear of loosing them the grief that follows upon the loosing of them the defectiveness of something or other in them when we have the greatest abundance of them the bitternesses that are mingled with them bring a great deal of vexation into earthly things When men are carried away with inordinate love of earthly things they pierce themselves through with many sorrows Qui mundanis se implicat tela parat quibus consodiatur He that intangles himself with worldly things doth but provide darts for himself by which he is thrust through Austin in a discourse of his about the contempt of the world hath a passage to this purpose The bands of this world have a true sharpness but a false sweetness a certain grief but uncertain pleasure hard labour timerous and fearful quiet they are full of misery but empty of happiness Lastly the mordinate love of earthly things doth greatly unfit us for communion with God here and for the enjoyment of him hereafter 1. It unfits us for communion with God here God will not be assable and familiar with that person who desires prizeth loves and delights in any thing more then himself The way to enjoy most of God is to be taken more with God himself then with other things When we are more taken with God himself then with all his gifts when we are inamoured of the Lord himself and God is more sweet to us then all things that come from him this is the way to enjoy most of God Wisdom saith Prov. 8.17 I love them that love me If we love God himself more then his gifts then shall we know what it is to be loved of him Joh. 14.21 If any man love me he shall he loved of my Father and I will love him c. but if we lavish out our hearts upon earthly things and have great and admiring thoughts of them and are vigorous in our pursuit of them and God hath the least part of our thoughts and affections God cares not for such lovers neither may such expect to attain to any friendship or familiatity with him here on earth 2. The love of earthly things as it unfits us for communion with God here so it unfits us for the enjoyment of him hereafter In heaven the faculties of the soul shall be immediately acted upon God the soul will be wholly taken up in contemplating admiring loving delighting in God in praising and adoring of him Now when the heart is wholly taken up with earthly things it is altogether unfitted and indisposed for such a life The soul is coloured as it were with the objects that it converseth with and receives a tincture and an impression from them A man whose spirit is immers'd and drenched in the world will be very unfit to have the faculties of his soul carryed forth upon God The best way to have our souls suited and adapted to the future life it is to keep our spirits at as great a distance as may be from present things We should be saying often in our own souls Oh the blessed state Oh the blessed life that is above Oh to see God to love him to go to him to live with him in his eternity How sweet is that life When we are without those earthly things which we desire we should say our true life our true happiness is above where there shall be no more need or use of these things when we have the most of these things our hearts should be carried up above these things and say We expect and look for and long after another happiness a happiness that is above these things We should keep our hearts in the most reserved frame for the future life and the future state We should not suffer our spirits to mingle too far with present things Our hearts should sit so loose to present things that we may be ready to lay down these things and to take up with the happiness that is above If we suffer our spirits to launch forth too far into the world it will be a hard matter to reduce them and when the cry is made Behold the Bridegroom cometh go ye forth to meet him we shall be very unfit to entertain his Call If our souls stick and be taken up in the things of time we shall be very unfit and unready to deliver them up into eternity AN APPENDIX Concerning Laying hold of eternal life 1 Tim. 6.12 Lay hold on eternal life The whole verse is read thus Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses Lay hold on eternal life LIFE is the great thing which we all desire there is nothing we fear so much as death nothing we desire so much as life This Text acquaints us what is the true life Lay hold on eternal life Amemus vitam aeternam Austin O let us love eternal life It is eternal life that is onely worth the name of life therefore since we are so fond of life since life is most pleasing to us of all other things let us love that life that is truly so This temporal life which we now live is not worth the name of life in comparison of eternal life The Text contains in it a double Gospel-precept 1. Fight the good fight of faith 2. Lay hold on eternal life It is the later of these precepts that I shall a little insist upon Lay hold on eternal life The Doctrine that offers it self to our consideration from the words is this Doctrine That it is the duty of Christians t◠lay hold of eternal life In this Point there are two things to be spoken unto 1. The Object 2. The Act. The Object is eternal life The Act is Lay hold on eternal life So that that which will bound our discourse as to the Explication of the Point will be these two things 1. To shew what
eternal life is 2. To shew what it is to lay hold on eternal life 1. What is eternal life I shall not speak to this so largely as the subject will bear that indeed were a noble Argument to discourse at large of eternal life and that would afford a long discourse but I shall give some few Hints onely concerning eternal life that we may a little conceive of it I shall endeavour to open a little briefly the nature of eternal life in seven Propositions I. Eternal life is the state of the blessed in the other world Eternal life is the life which the Saints live in the presence of God 2 Cor. 5.8 Absent from the body and present with the Lord. To understand this we must know that there is a natural life and there is a spiritual life 1. There is a natural life and this we may again distinguish into the animal life and the rational life That which we call the animal life it is the life which we live in common with the brutes There is a life which man enjoys in common with the brutes and this is that which is commonly called the animal life But then there is the rational life and this is that life which is proper to men as men There is an intellectual principle in man whereby he is distinguished from the sensitive creatures and that life which man lives by this intellectual principle that is in him this is the rational life But then as there is the natural life so 2. There is the spiritual life This also is twofold The spiritual life is either the life of grace or the life of glory 1. There is the life of grace The life of grace is that life which the Saints live here in this world in Justification and in Sanctification 2. The life of glory is that life which the Saints live with God in the other world Now the life of glory that life which the Saints live with God in the other world is that which in a strict sence is called eternal life It is true eternal life is inchoate and begun in this world in the life of grace in the life of Justification and Sanctification but eternal life is perfect and consummate in the life of glory when we shall live with God in heaven So that eternal life is that life we shall live in the heavenly country It is said of the ancient Saints that they seek for a better country even a heavenly Heb. 11.16 Now this is eternal life that life which we shall live with God in the heavenly country II. Eternal life is a constant uniform life The life which we live in this world it is bounded and limited by time it is a certain space and duration of things and there is an end but eternal life knows no end Eternity is always standing Semper stans semper praesens always present thus and always thus When we are sate down to live in eternal life then we may conclude As we are now so shall we be always there is no interruption no cessation in â—ternal life III. Eternal life is a life free from sorrow and trouble Isai 57.2 He shall enter into peace It is spoken of a godly man how it shall be with him after this life He shall enter into peace So again God shall wipe away all tears from the eyes of his people and sorrow and sighing shall flee away This life it is a life of affliction a life of temptation a life of grief and sorrow a life of trouble and perturbation but in eternal life there shall be none of these things eternal life is a serene tranquil estate IV. Eternal life is a life free from sin and all the relicts and remainders of it 1 Cor. 13.10 When that which is perfect is come then that which is imperfect shall be done away Heb. 12.23 The spirits of just men made perfect When we come to live with God in eternal life sin shall be perfectly rased out of our nature those relicts of sin Reliquiae peccati as Luther calls them in the Saints which are as thorns in their eyes and goads in their sides shall be done away and they shall be made like to God holy in their measure as God is holy V. Eternal life is a life of perfect joy Psal 16.11 In his presence there is fulness of joy at his right hand there are pleasures for evermore In eternal life the Saints possess God who is the chief good and all good and having God who is the chief good and all good they must needs have all joy The joys of this life are false deceitful joys they are far from satisfying quieting and contenting the heart the joys of this life are bitter-sweâ—t joys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best joys here on earth are allayed with many bitternesses O but the joys of eternal life are pure sincere joys there is all joy no sorrow all pleasure no grief And then as they are pure sincere joys so they are soul-satiâ—fying joys he that hath all the good that he would have and can desire no more must needs be satisfied the Saints in eternal life have all the good they would have and can desire no more whatever various good things we sought after among the creatures in eternal life one God shall supply all Quiâ—quid hî◠quaerehas quicquid â—iâ— pro magâ—o habebâ—â— iâ—se tibi crit Whatsoever says Austin thou soughtest after here on earth whatsoever thou accountedst for great here in this life God shall be all that unto thee God shall be the comfort of meat and drink of Sun and Moon of friends and relations God shall supply all things to his Saints Eternal life is a life of perfect joy VI. Eternal life is a life free from changes This life is made up of Changes we change from health to sickness from settlement to unsettlement from prosperity to adversity yea we change from one affliction to another and at last we change from life to death So that we may say Nunquid non humana vita tentatio super terram Is not the whole life of man a temptation upon earth Oh but in eternal life there are none of these changes in eternal life there is one constant uniform state of peace joy blessedness and satisfaction Oh do you not finde your selves weary of changes Is not this the secret language of your souls When will these changes have an end O lift up your eyes on high cast a look to the heavenly country there shall you finde that which you so much desire there is perfect serenity perfect tranquillity there is no trouble or perturbation nor fear of trouble no death nor fear of death no changes nor fear of changes there is an even serene state of things And the Lord in his infinite wisdom causes us to pass through so many changes here on earth that so we may long after that unchangeable state above VII Lastly as that
expression Lay hold on eternal life contemn this world and raise thy thoughts to something higher Let this world seem a little thing in thy eye and let eternal life be the mark and white in thy eye let thy desires and longings be carried out after life We ought to lay hold on eternal life that is we ought to set eternal things as the fairest things in our eye the main of our desires inclinations and affections should be carryed out that way Our hearts should be carried above this world and our affections should be soaring up aloft to the injoyment of God in the next world It is an emphatical expression of the Apostle Paul Phil. 3.14 I press towards the mark for the price of the high calling of God in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words in the Original are very emphatical as much as if he had said I press towards eternal glory as making that my uttermost end and scope Eternal life should be our scope the great thing that we should breath and aspire after whatsoever is short of the injoyment of God in heaven should seem but a little thing to us It is a speech of Luther We ought with a great soul to contemn this world and with a full gale of affection breath after the glory of the future life 3. To lay hold on eternal life is to have our thoughts fixt and intent upon eternal life 2 Pet. 3.12 Looking for and hastening unto the coming of the day of God 2 Cor. 4.18 We look not to the things which are seen but to the things which are not seen We ought to have our hearts taken up much with the contemplation of the things of the invisible world Though it be but a little of the glory of heaven and the blessedness of eternal life that we can apprehend yet something we may understand of it as the Word hath revealed it The Word gives us some glimpses of the heavenly state the Word tells us that we shall be present with the Lord. 2 Cor. 5. Absent from the body and present with the Lord. The Word tells us that we shall be ever with the Lord 1 Thess 4.17 The Word tells us we shall see God Matth. 5.8 Blessed are the pure in heart for they shall see God The Word tells us we shall be like him 1 Joh. 3.2 The Word tells us that our vile bodies shall be made like unto his glorious body Phil. 3.21 The Word tells us that all tears shall be wiped away from our eyes Rev. 21.4 and that everlasting joy shall be upon our heads Isai 35.10 These things and much more doth the Scripture speak of the glory of the future life Now our thoughts and meditations should work on these things He that hath a fair inheritance left him will be willing some time or other to go to see it we have the heavenly inheritance given to us an inheritance incorruptible undefiled 1 Pet. 1.4 and that fadeth not away reserved in the heavens for us Now since there is so great an inheritance reserved for us we should not slight it but be willing as often as may be to take a prospect of it by faith Nothing is so sweet as the contemplation of eternal things the contemplation of eternal things is much more sweet then the highest enjoyment of present sensible things Eternal things satisfie and quiet the minde no temporal thing can do it let us then lay hold on eternal life in this sence let us keep our thoughts fixt and intent upon it 4. To lay hold on eternal life it is to pursue after it in our endeavours As the bent and tendencie of our affections should lie towards eternal life so we should pursue after it in our endeavours Lay hold on eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word signifies to pursue after a thing and in pursuing after it to apprehend and take hold of it The main scope of our endeavours should be to attain eternal life all our endeavours should run out that way that we may attain eternal life We should never think that we can pray too much that we can believe in Christ too much that we can love God too much that we can be too much in obedience and holy walking so we may but attain eternal life in the end Rom. 2.7 To them who by patient continuance in well doing seek for glory and honour and immortality eternal life The meaning is God will certainly give and bestow eternal life on them who by a patient continuance in well doing seek for it But we may not mistake here we ought not to think that God gives us eternal life upon the account of the merit of any thing that we do it is the righteousness and obedience of Christ onely that gives us a right and a title to eternal life But thus we are to conceive of it This is the race and course that God hath appointed us to run God hath appointed us to run this course and race of faith and obedience here on earth that so we may come to eternal life in the end Hence is that of Paul 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith What then Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me onely but unto all them also that love his appearing Certainly Paul did not expect eternal life upon the merit of his obedience or of his services but Paul knew that God had appointed him such a course of obedience to run here on earth and his course being finished he knew that God would be faithful to give him the Crown God hath propounded and set before us the Crown of eternal life it becomes us to pursue after this Crown with our uttermost endeavours that we may attain it Rev. 2.10 Be thou faithful to the death and I will give thee the crown of life O how sweet how unexpressibly sweet will it be to be sure of eternal life when this natural life fails If we b◠faithful to the death we shall then have the crown of life that is If we persevere in a way of faith and obedience to the end we shall have the crown of eternal life and immortality set upon our heads when this short life doth expire Be thou faithful unto death and I will give thee the crown of life it is as much as if Christ had said I will give thee eternal life when this natural life is at end 5. To lay hold on eternal life it is to live much in the hope and expectation of eternal life Titus 1.2 In hope of eternal life which God that cannot lie promised before the world began Rom. 5.2 We rejoyce in the hope of the glory of God The main of our hopes should not lie in this world we should not fancie to our selves and expect
and of Christ but we should pray for spiritual sense and experience as well as knowledge O taste and see that the Lord is gracious the more experimental sense we have of the sweetness of God and Christ in our own souls here on earth the more ardent will our defires be after the full injoyment of him in heaven and the more shall our hearts be fixt and set upon the contemplation of what we shall there injoy 3. Another great impediment of Heavenly-mindedness is sensuality and too much addictedness to present things It is the property of sensuality to be conversant about present things The Schools observe the motions of sensuality do tend to such things onely as are delectable to the outward senses sensuality mindes nothing but the delights of the body Now this principle of sensuality pulls us down so much to these inferiour things which are present and occur to sense that we cannot rise up in our thoughts to things that are absent and out of sight Sensuality is like a plummet of lead that hangs upon the soul and presseth it down and hindereth it from rising up unto its proper object it hinders the soul from ascending unto the contemplation of God and eternal things Austin If the minde have that from whence it may be delighted from without it will remain without delight from within Sensuality is a strong and forcible principle it carries us with a great force and violence and with a great impetuousness to those things that delight the senses and so strong is the power of sensuality that it oftentimes captivates the will and understanding and draws those superiour faculties of the soul after it so strongly is sense bent and set upon its object that it violently hurries the understanding and will and causes the minde to think of nothing else and the will to pursue nothing else but what sense is inclined unto When the soul is in this hurry it cannot be free for the contemplation of heavenly things holy contemplation requires a free sedate serene and well-composed soul When the soul is bent downward to temporal and earthly things it cannot rise up to the contemplation of eternal things 4. Another impediment of Heavenly-mindedness is unmortified lust When the Apostle had exhorted us here in the Text To seek the things which are above he bids us in the next place to mortifie our members which are upon the earth Intimating this that without the mortification of our lusts we shall never be fit to practice the great duty of Heavenly-mindedness Mortifie your members which are upon the earth Why members on the earth because corrupt lusts they do always tend to earthly things and they do detain and keep the minde to earthly things onely Now these fleshly lusts they are said to war against the soul 1 Pet. 2.11 One unmortified lust draws the strength of the soul after it and therefore they are said to war against the soul Fleshly lusts hinder the soul in the pursuit of its great interest the great interest of the soul is to injoy God and maintain communion with God Now unmortified lust carries the strength of the soul another way and so it hinders the soul in its ascent to the chief good 5. Another impediment of Heavenly mindedness is multiplicity of worldly business and immoderate cares about the things of this life Luk. 21.34 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares Here are two impediments of Heavenly-mindedness spoken of by our Saviour The first is sensuality comprehended in those words Take heed lest your hearts be overcharged with surfeiting and drunkenness A man that is given up to those lusts surfeiting and drunkenness is a sensual-minded man he is drowned in sensuality The other impediment is the cares of this life When a man is opprest with worldly care this hinders him in his preparation for death and judgement A man that is involved in multiplicity of worldly business and opprest with earthly cares hath no time or leasure to think of his soul to meditate on eternity and to contemplate the things of the other world His head and heart is so full of other things that he hath no time or leasure to minde eternal things It is the wisdom of a man that would keep his spirit free for God not to thrust himself into more worldly incumbrances then needs he must It is true if God call a man to more then ordinary work or business if his call be clear he may expect so much the more grace and assistance for God is not wont to be wanting to us when he gives us a call but when a man out of a covetous humour grasps at more then he is able to manage without prejudice to his spiritual state and calling as a Christian this oftentimes proves a great snare and a great impediment to Heavenly-mindedness It is true there is a double extreme Too much business or too little it is the will of God we should walk in a particular Calling and be diligent in it Christianity is no patron to idleness But then as the neglect of a lawful Calling is one extreme so too much worldly business too much incumbrance about earthly things more then we are called to is another extreme and oftentimes proves a great impediment to Heavenly-mindedness How is it possible a man should be free for God and heavenly things that is wholly drunk up and immers'd in the cares of the world 6. Another impediment of heavenly-mindedness is inordinate affection to lawful things When a man loves lawful things inordinately and too much this is a great impediment to heavenly-mindedness If any thing have more of the heart then God and Christ that must needs hinder the ascent of the soul to its proper object Where a mans treasure is there will his bea rt be if a mans treasure be above if he account it his great happiness to live with God and to enjoy him for ever such a man will keep his heart free for God A man who is heavenly-minded whose treasure and happiness is in heaven is most careful to keep his heart free for God he is most curious and jealous over his affections fearing lest any thing should have that room and place in his affection that should be reserved for God and Christ When we let out our affection inordinately beyond due bounds and measure when we over-love the creature and over-delight in the creature this is a great impediment to heavenly-mindedness Nothing can be that to us which God and Christ is nothing ought to be that to us which God and Christ is Holy and experienced souls are wont to say as Austin doth There is no reward more sweet to be had from God then God himself whatever God gives thee beside himself is less then himself Now when we set up the creature in the place of God and