good as life health wealth food Rayment liberty Friends c. or evil as Sickness Pains Poverty Nakedness death c. are all Objecta sensibilia things which may be seen they do incurrere in sensum Men that walke by sight look much at them and are much affected with them In this sense the Apostle 1 John 2. 16. calls wealth the lust of the eye But the things which immediately Concern the Soul whether good as Grace and Glory or evil as Sinne and misery guilt and wrath as the soul it selfe is a thing not seen eternal so are those concernments of it therefore only regarded and lookt after by men that walk not by sight but by faith So that upon the point by things that are seen and that are not seen may be meant the same which in 1 Tim. 4. 8. is exprest by the things of the life that now is and of that which is to come The things of the life that now is are temporal but the things of the life to come are eternal 2. What is meant by Temporal and Eternal T is a very easy and a very hard Question what is Time what is Eternity The durations of all beings are Philosophically divided into three kinds Tempus Aevum and Aeternitas But Theologically into two only Time and Eternity Time in eneral in the Lump signifies the Duration or Continuance of things from the beginning of the world to the end of it Time being measured as Philosophers say per motum primi mobilis by the motions of the heavens extrinsecally when the heavens therefore shall be dissolved Time shall be no more Rev. 10. 6. Time in the Nature of it including 1. a Beginning 2. Succession 3. An end And by its parts 't is Differenced by past Present and Future This is time in General {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. Time in particular called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of which the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in my Text is Compounded is a part portion or quantum of this Time a little arme of this Sea a Page or two of this whole Book {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} old Father Time it selfe is but an Infant of a span long to this great Giant Eternity {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} season is a limbe of this little Infant Time it selfe is but a moment a minute of Eternity and season is a Minutulum of this Minute a very inconsiderable thing yet 't is by this that all particular worldly things are measured they are not said to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They are not measured by the whole yard of time but by the inch of season they are but for a while for a season But what is Eternity without blushing I may reply as an acute Diâ—putant once did to a hard argument Respondeo me non posse Respondere My answer to this Question is that it is a question past my skill to answer or as the Philosopher Symonides did to King Hieron's question What is God he required three dayes one after another to meditate an answer to it and at last told him he was farther from knowing what to Answer then when the Question was first propoundrd for that Quò plus cogitaret plus cogitandum occurreret the deeper we digge the fasteâ— and higher will water rise upon us to drown our very meditations Many descriptions are given of it which I will not spend time in rehearsing only Note a common Distinction of Eternity into Increated Created Absoluta Participata a Complete perfect Eternity that is God's and an Incomplete inperfect eternity Communicated to some Creatures Gods Being is every way infinite Sâ— are all the Perfections of it In wisdom Omniscience is his infinite Perfection in power Omnipotency it Presence Immensity in Duration Eternity Gods Eternity includes four things 1. That God was from everlasting without any beginning Psal. 90. 2. Before the mountains were brought forth or ever thou hadst formed the earth and the world Even from Everlasting to Everlasting thou art God In Isaiah 57. 15. he is called the High and Lofty One that Inhabiteth Eternity In the beginning God created the heaven and the earth But God the Creatour of heaven and earth himself was without beginning from everlasting 2. That Gods Being hath no ending God did not begin to bee God cannot cease to bee Rev. 10. 6. He lives for ever and ever 1 Tim. 6. 16. he only hath Immortality God only hath it Intrinsecally Essentially independently some Creatures have it by Communion from Gods good will and pleasure and in subordination to Gods glory God only is from Everlasting to everlasting To be eternal A parte ante and a parte post both is Gods incommunicably 3. In Gods Eternity there is no succession no prius posterius no yesterday and to morrow all things being equally present to God's Eternity One therefore calls it Duratio semper praesens unum perpetuum â—odie quod non transit in praeteriâ—um aut â—uturum Gods knowledg comprehends things a thousand years distant one from another more exactly theâ— ours can doe things of yesterday Things come to our knowledg somâ— before some after others 't is not so with God's This some schoolemen have Illustrated by such a similitude A man standing on the toâ— of some high mountain or hill to seâ— an army marching he sees the whole body of it at once thougâ— possibly one part of it be many mileâ— distant from another another maâ— standing on the ground sees but very little at a time first one raâ—â— of men then another one trooâ— after another one Regiment afteâ— another some before some behind some coming others going other gone Thus do we that stand 〈◊〉 this low valley of time see anâ— know things successively and compute by dayes and years yesterdaâ— and to Morrow last and next year One Generation passeth away and anâ—ther cometh but the High and Loâ—ty One that inhabits Eternity know no yesterdayes nor to morrows hiâ— eternity possesseth altogether all aâ— once God's Eternity is interminabilâ—â— vitae tota simul possessione If thou sayest thou canst not conceive how tâ—is should be I only say to thee 〈◊〉 the words of a Learned Philosoâ—â—er Si scires quid Deus esset Deus 〈◊〉 None but God can comprehend God 4. Gods Eternity is Causall he dispences and measures out the duration and Continuance of all other bâ—ings he sets out their races and stages when they shall begin and when end The times and seasons of every thing under the Sun are appointed by him the Sun it self and Heavens keep the Courses he appoints them and when he will Time shall be no more This is increated Eternity 2. The Creatures eternity is Communicated and dependant and t is but an half eternity God is
that are seen are but temporal be improved to the Comfort of Believers I 'l onely adde one use more which shall be of exhortation from the latter part of the Doctrine That the things which are not seen are Eternal There are Christians you hear things eternal and you to whom I am speaking of these things are all of you such as must live eternally amongst things Eternal The Continuances of your beings here among things seen may be different from each other some may be longer others shorter but in the world to come however in kind your beings may differ infinitely as farre as heaven and hell yet in duration they will all agree to be Eternal Many of us live as if they had never heard of things Eternal most as if they did not believe any such things and truly even the best of us do not improve as we ought the knowledg of things Eternal Now my exhortation to you all is that you would seriously Consider and meditare on those things Eternal I will direct my exhortation of you to three particulars for your Meditation 1. Meditate seriously on Eternity it selfe which is the Interminable Infinite endlesse duration of a being Eternity makes good things infinitely good and evil things infinitely evil The happiness of the Saints in heaven and the misery of the damned in hell have both of them a vast Circumference but the very Center of both is this one thing Eternity The Crowns of Glorified Saints and the Chains of tormented Sinners are both made so weighty by this inclining of Eternity The mind of man is a vessel too narrow indeed to form or contain a meditation which may bear any proportion to Eternity yet some Devout men have well improved their meditation to helpe to affect us with the thoughts of Eternity One discoursing of the Eternal sufferings of the damned in hell thus represents them if sayes he the whole world from the lowest bottome of the earth to the highest top of heaven were filled with small grains of sand as close as they could possibly lye together and every thousandth year an Angel should come and fetch away one of them untill the whole heap were spent if then the prison door of hell might be set open and the damned set at Liberty it would be jowful News to them yet those years although innumerable are nothing to Eternity Another thus if God should make this Motion to the damned that every thousandth year they should shed one single tear all which should be kept together untill they amounted to the quantity of a great Ocean and then with this sea of their tears he would quench the fire of hell and their torments should be at an end there would sayes he be great joy in hell at this merciful motion but the weight of Eternity in their sufferings presseth them down every day lower and lower with inconceivable unsupportable misery O Eternity My Brethren if you could make your thoughts but stick to it if you would every day task them to some solemn meditations of it if you would breath them every day by walking up this high hill Eternity and there be taking a prospect of things that are not seen you would find it exceeding healthful to your soules I would commend it to you as a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Physick to cure all soul-diseases and distempers If I were asked what were good to make a proud man humble Let him meditate seriously on Eternity what will make a vain man serious a covetous worldling heavenly minded a loose liver strict and precise a wicked man good and a good man better and better let them all daily seriously thinke on Eternity Your hearts it is likely will be very averse from the practise of this duty as a foul stomâ—ck nauseaâ—es all Physick but you that tender the health of your soules enâ—orce it down let it be part of thy daily Spiritual dyet some warme draughts some serious thoughts of Eternity Many excellent advantages and benefits might be shewn you would follow from this duty This would make Jesus Christ sweet and precious indeed to you that have obtained him whether you look on Eternal good things or eternal evil things he being a Sun by which are communicated to you all eternal good things and a shield by which you are defended from all Eternal evil things And you that are yet out of Christ how anxious and industrious would this make you to obtain him In this life thou canst make a shift without Christ thou art well provided against the evils of this life and well furnisht with the good things of it Many friends thou hast who profess themselves thine till death but Christ can only make good to a Soul Thine eternally This would keep your hearts in awe of sinne for fear of after claps and after-reckonings in Eternity This would put you upon exact and circumspect walking This would make you like and chuse the wayes of holiness I have read of a Profane loose witty Gentleman being seriously asked what he thought of the severe strict life of Religious men and what of the voluptuous ungodly debauch'd courses of such as himself he answer'd Cum istis mallem vivere cum illis mallem mori I had rather live with these but I would be glad to dye with those said he as Balaam let me die the death of the righteous Serious frequent meditations of Eternal things would make you willing to live with them as well as to die with them to fast and pray and sowe in teares with them on earth as well as to feast and triumph and reap in joy with them in heaven This would make you less earthly and more heavenly minded this would make you chuse suffering before sinning the reproaches of Egypt before the pleasures and honours of Pharaohs court This would make Christs yoke easie because of Eternal pleasures and sins yoke heavy because of Eternal wrath this would make you fight the good fight of faith valiantly and hold out to the end without fainting in hopes to obtaine that incorruptible Crown of Eternal Glory Having meditated on Eternity in General let thy next step be to consider thy Eternal things in particular Having set before thy thoughts Eternal joyes and eternal torments eternal happiness and eternal misery a Heaven Eternal and an hel eternal O my soul which of these Eternals will be thine for temporals thou art well enough thy lot is fallen into a good ground thou art well situated well accommodated with Wealth Honours Houses Lands Friends Relations but these are thy temporals thy Moment anea What are thy Eternals this world is but thy Inne where must thy home be in Heaven or in hell I do but sojourn here where must I dwell and abide where will my Eternal mansion be who must be my Eternal Companions God and his Saints or the Devil and his Angels must I dwell with Abraham and Isaac and Jacob with the
from everlasting to everlasting the Creatures is from such a time when it began To everlasting Me thinks it makes my weak understanding as it were giddy to stand a little and look either backward from everlasting or forward to everlasting One quarter of an houres deep meditation of eternity makes head and heart fall an aking as not able to bear it As the eye can bear with ten or twenty or thirty Candles all lighted at a time in a roome and look on them without any pain or trouble but a little gazing on the Sun weakens and dazles it being Excellens Sensibile so it is with the weak eye of man's understanding if you keep it within the Horison or compass of time although at hundred and thousand years distance it will hold out with vigour and quickness but if thy thoughts approach a little neer Eternity to Consider it seriously thou wilt presently be sensible of a great weakness in thy Intellectualls thy head will scarce hold out to serve thy hearts Necessity about the considerations of Eternity So much at present for that second particular what 's meant by Temporal and Eternal 3. What are those unseen eternal things which Christians look after I might instance in many particulars Take these four 1. The new Spiritual life of a Christian in his union to Christ began by Regeneration As natural life consists in the Conjunction of the body and Soul So does spiritual in the union of the soul to Christ And as the body without the soul is dead so is the soul without Christ This spiritual life of a Believer is a very secret hidden thing Colos. 2. 3. your life is hid with Christ in God 't is hid from the world and hid oftentimes from believers themselves so that they are often in great feares and troubles about their spiritual Condition whether in Christ or out of Christ they cannot tell They are not to be numbred the many careful thoughts that the hearts of true Christians are filled with about this one thing Their Regeneration This is a thing not seen not regarded nor understood by the world yet this is an eternal thing your souls passing from death to life its first step towards that life that is eternal over this narrow bridge of Regeneration Oh Sirs hath this been looked after by you your New-birth many talke much of their Birth and Parentage and Ancestors you are but meanly descended and base-born all of you that are not born again of water and of the Spirit The differences of men by flesh and blood and titles of honour such as are Gentlemen Esquires Knights Lords c. are but temporal for a while but the differences of men by nature and the Spirits regenerate and unregenerate these are Eternal 2. Justification or the sense of sin pardoned Thy person accepted God reconciled these are things greatly looked after and laboured for by good Christians yet things not seen nor discerned by the world Rev. 2. 17. To him that overcometh I will give to eat of the hidden manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it This hidden manna are the Comforts of the Spirit of God in the hearts of believers upon the sense of their Reconciliation to God The white stone is their absolution and Justification It being a manner used in some Iudicatories to give a white stone in token of approbation and absolution and a black stone in token of Condemnation or rejection O this white stone Believers search and look and dig for as a Treasure Justification is an eternal thing Rom. 8. 30 whom he justified them he also glorified 3. Adoption the Souls Relation to God in a state of Son-ship that 's a thing not seen Relationes non incurrunt in sensus this is a thing that Beleevers are inquisitive after to have the Spirit of God bearing witnesse with their Spirits that they are the Children of God Rom. 8. 16. God hath a seed among the children of men whom having new-begotten by his Spirit he hath certainly adopted to be his children his affection to them exceeds farre yours who are Natural parents towards your children he hath Paternal affections towards them and they filial dispositions towards him he a paternal care and providence over them they filial Confidences and Dependences on him as you parents lay up for your Children so does God for them This Dignity indeed hath no outward appearance to discover it self to the world It doth not yet appear who are Gods sons nor how such shall be glorified The heirs of eternal glory walke up and down the streets of the world in very contemptible appearances Sometimes in Sheep-skins and goat-skins being destitute as having nothing yet possessing all things two or three of them sometimes are crouded together into one poor thatcht cottage yet not one of these though it be a thing not seen of the world stirs abroad without a guard of Angels the Spirit of glory and of God resteth on them The poor petty heirs of this world make a great shew and noise where they goe they are looked after and pointed at There goes such a Knights eldest son such a Lords heir c. only the sons of God and children of the Most High who shall every one of them inherit an Eternal Kingdome their glory is a thing not seen therefore is not their condition valued by men of the world but Blessed is that Soul who has received this New-name of a Son or daughter of the Lord Almighties 4. The last thing which I shall name among things not seen which believers look after is an Inheritance in heaven uncorruptible undefiled that fadeth not away while other men are busied wholly in laying up for themselves treasures on earth they are laying up for themselves treasures in heaven 1. Cor. 2. 9. Such things as eye hath not seen nor ear heard nâ—ither have entred into the heart of man for them that love him God is preparing heaven for them and they are preparing themselves for heaven They are clearing up their evidences and securing their titles to Glory by making their calling Election sure they observing wisely how slippery mens present standings are on earthly possessions are laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6. 19. O this heavenly inheritance is that which a Beleever hath his eye upon on all occasions His short Commons on outward Mercies he makes up often with the remembrance of the plentiful feast provided for him in his fathers house and Kingdome His heavy afflictions are made light by Considering that exceeding eternal weight of Glory they worke for him The yoke of Duty and service is made easy by having Respect unto the recompence of Reward when ever any thing troubles him or goes
might be happy for many mens soules if one tenth part of that time labour and pains which is spent about things temporal were spent about things eternal Consider with what shame and torment of spirit you will stand before God at the Day of Judgement under this remembrance what profit of all my labour under the Sun None none at all your labour was misplaced it was about perishing things In stead of profit behold nothing but anguish and vexation of Spirit 3. Men of this world are such all whose treasure estate and portion lies in this world 't is all visible consisting only of things which are seen As we say of some men they are great men in their own Country their estate lies altogether in one Country there they have great Command great interest and Respect many Tenants and retainers great Alliance they beare all the sway but out of their Country they are No body they pass to and fro unregarded so is it with many who in this world bear a great sway through their worldly greatnesse by their purse and power they can have any thing and do any thing here below But Alas you see all all lies on this side the Holy Land here lies all their estate they have no treasure nor inheritance in heaven their friends dwell all on earth in heaven there 's none cares for them they have much kindred and acquaintance on earth but strangers to heaven God ownes them not Abraham is ignorant of them and Israel will not acknowledg them one stroke of death utterly undoes them and bereaves them of all at once In a moment in the twinkling of an eye they are thrown out of all they are cast down and shall not be able to rise Psal. 37. 35 36. I have seen the wicked in great power and spreading himself like a green Bay-tree yet he passed away and lo he was not I sought him but he could not be found Death like a Bayly or Serjeant comes with a writ of arrest seizes upon all and carries them away to prison where they must be for ever without any hope of Redemption This will be the end of men of this world O Sirs me thinks you should sit trembling under all your enjoyments to see this one word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For a while written upon the forehead of them all For a Souldier to have an honourable sword of Knighthood girt about him as one once had and a piece of match of a few inches lye by him burning with which his life must extinguish and end also where would his eye think you be most on his sword or his burning match would not this more dismay him than that could rejoyce him This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while lies like a piece of match burning by all your enjoyments thy goodly Houses rich Lands Portions Jewels pleasant Gardens stately Parks Dear Relations are all within a few inches of going out at once and thou thy selfe shalt be left in utter darknesse 4. Lastly men of this world are such whose hearts are wholly set on things of this world Their projects and designs are all for the world nothing goes neer their hearts to affect them or afflict them but things of this world worldly losses and crosses worldly gaines and advantages if they rejoyce 't is in corne or wine or some worldly good if they mourn and walke heavily 't is under some worldly loss and disappointment Me thinks this should be heart-breaking News to you to hear of all at once thus suddenly departing from you It goes to your hearts now to part with a little of your wealth though to cloath the naked or feed the hungry how will you beare the loss of all how painful is the plucking out but of one tooth that stands fast in the flesh To have all knockt out together is intolerable you whose hearts sticke so fast and cleave so close to the world weep and houle for the miseries that are coming upon you who must have all at once rent and â—orn from you It is storied of a German Prince that being admonished by Revelation to search for a writing in an old wâ—ll which should neerly concern him he found one containing oneâ—y these two words Post sex After six whereupon the Prince conceived his death was foretold that after six dayes it should ensue which made him pass those six dayes in Continual preparation for death but those six dayes being past without the event he expected he persevered in his Godly Resolution six weeks six moneths six years and on the first day of the seventh year the Prophecy was fulfilled but otherwise then he interpreted it for thereupon he was chose Emperour of Germany having before gotten such a habit of Piety that he Continued in that Religious course for ever after Brethren that writing in the wall did no more concern the Prince then this in my text does you all whose hearts are set on the world Ponder and meditate seriously on this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a while this estate is but for a while these pleasures but for a while these treasures this Husband Wife Children are but for a while the Princes while was Post sex after six Thine may be Ante sex It may be as the Rich fooles in the Gospel was Luke 12. 20. Hâc Nocte this night so little may the while be that those things which are seen will abide with thee Oh that you would take up some wise Resolutions from this Consideration namely these two 1. Regulate and moderate your affections towards them let this meditation allay the heat of your affections towards worldly things Let not things of so short a duration take so deep a rooting in thy affections Love the world and the things of it as thou dost the good accommodations of an Inne not as thy home Facilitate thy parting with them Considering them often under this Representation of being Temporal but for a season for a while I have read of a Roman Senator that having a very curious Cupboard of Glasses in which he took much delight they being all upon the occasion of a great feast he made brought forth and set upon a table while he was pleasingly viewing of them it came into his thoughts what brittle Commodities they were and how easily broke broke they would be one by one servant another by another and the breaking of one would more anger him then they were all worth he to prevent this evil layes his hand on the cloth on which they stood and by one pluck himself breaks them all at once Sirs all our Creature-enjoyments consisting of things which are seen are like a Cupboard of glasses fair to the eye but very brittle and fadeing Inter peritura vivimus A glass is not easier broken then all worldly things beside and break they all will Fire comes and breaks one sick ness another violence another
Live for Eternity do all therefore accurately walk circumspectly As you would all enter upon Eternity chearfully prepare and lay up good things towards it Heb. 11 T is said of Noah He being warned of God of things not seen moved with fear prepared an Ark to the saving his house The flood was a thing not seen at first only by Faith in Gods threatnings Noah being warned and believing the threatning prepared an Ark Beloved you have all this day been warned of God of things not seen of things Eternal There is a great deluge of Eternity coming which will drown and swallow up all those things which are seen which are but temporal O let this be your preparation for Eternity to be preparing an Ark for saving your selves I do not mean an Ark Literally as Noahs was but an Ark Spiritually and Analogically In Noahs time some believed not nor regarded the threatning of a flâ—od but continued eating and drinking marrying and giving in marriage until the flood came and destroyed them all others it is likely were not altogether without fearof it yet made light of it and reckoned upon some means of saving themselves by Arks of their own devising climbing the tops of high trees and mountains or such like But all were destroyed that were not in the Arke with Noah Thus do many through an evil heart of unbelief cashiere and abandon all thoughts of things Eternal as if but fabulous others too too many reckon upon safety by fals Arks Poor ignorant creaturs make their good meaning their Arks the profane mans Ark is his presumption on Gods mercies Deut. 29. 19. He blesses himself saying I shall have peace though I walk in the imagination of mine heart adding drunkenness to thirst but let such mark what follows ver. 20. The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven The Formal Professor makes his own righteousnesse and external conformity to the Gospel his Ark he thinks to be saved by hanging outwardly on the Ark by profession though he never enter into it by a faith effectual The Papists Arke is his good works which he trusts to for Salvation but alas brethren these are all Arks oâ— Bull-rushes one small wave of Gods wrath will overturn a thousand such as these The only true Arke is the Lord Jesus Christ Act. 4. 12. Neither is there salvation in any other Rom. 8. 1 There is no condemnation to them that are in Christ Jesus You have there the Ark Jesus Christ the entring into this ark by faith being in Jesus Christ the safety of those who are so entred in There is no condemnation to such there may be trouble tribulation here but there is no condemnation hereafter to them that are in Jesus Christ Remember this Christians Christ possessed by faith is the only Ark for your Eternal safety Riches and Honors and worldly greatness these will be no Arks things temporal cannot make Arks for Eternal souls Nothing in Religion which is but externall will be an Ark outward clothes and garments will not keep the body from dying nor will outward duties and performances only keep the soul from perishing The Name of the Lord Jesus Christ is a strong Tower an Aâ—k unto which every soul that runs by faith shall be saved O Believers you who are possest of Christ how may you triumph in the words of that good dying man Salvus sum sospes quia habito in vulneribus Christi Ps. 91. 9 10. no evil shal befal thee because thou hast made the Lord thy Ark even the most high thy habitation you that are yet unprovided of this Ark be warned this day to breake off your sins by repentance least this floud come unawares and destroy you all in your unbelief O tremble to think how neer those Eternal things may be which yet you have not looked after how neer Eternal good things of being gone out of your reach irrecoverably and eternal evils of falling upon you unavoidably venture not to stay any longer in that Condition in which it is a sin to live and a misery to die your living in the world hitherto hath been to worse then no purpose your Conversation must all be unravell'd at the bottome of which you will find nothing but vanity and vexation of Spirit Get the impressions of Eternity upon your Soules and so live that the care of Eternal things may be seen in yâ—ur very Countenances while you look not more at things which are seen which are temporall but at the things which are not seen which are Eternall I have done with my Text But something more is expected in reference to the Occasion of this sad meeting which is the death and funeral of the truly Honourable Lady Judith Barrington never was it my practise nor indeed my Judgement to exceed or be long on such Occasions There being but little Edification in the best and great danger in the most funeral Commendations Funeral Encomiastickes of the Dead sayes one prove often Confections of poyson to the Living It being too usuall as another sadly Complaines Vt eorum vitae laudenter in terris quorum animae cruciantur in inferno yet I thinke this Lady whose funerall we now solemnize was a person of so much worth and merit that if I had prepared an Alablaster boxe of precious Spikenard to poure upon her name in the Memorial of her vertues I need not feare to meet with as the good Woman in the Gospel did any ones displeasure or indignation I could hold you long in a large discourse of her many accomplishments whereof I could shew you very great variety As in Solomons Temple there were three Courts An Outward Court an innerand the Holy of Holies First I could present you in the Outer Court with her rare Natural Endowments of Understanding Wit Memory Judgement improved by acquired knowledg in almost all things wherein I believe she exceeded most of her Sexe and was in the very upper Forme of Female-Scholars then might I lead you into the Inner Court and shew you her Moral Excellencies rarely to be pattern'd to be admired but scarce to be imitated Her singular Prudence Meekness Sobriety Integrity Affability mixt with much Gravity Humility with great Eminency Temperance and Moderation in midst of great abundance where can you shew me so many rich Stones in one Ring together againe But 3 I can as the Apostle sayes shew you a more excellent way This is a Christians Holy of Holies a heart possest of Christ A Soule Beautified with Saving Grace Parts and Natural Edowments Moral Habits and Virtues of themselves without Grace are but Splendida Peccata Glittering Sinnes Fulgent coram hominibus coram Deo sordent In comparison of Christ they are but dirt and dung If Christ
For our light affliction which is but for a moment work for us a far more exceeding eternaâ— weight of glory No translation caâ— reach the height of the Apostles Rhetoricke in those expressions foâ— Afflicton there is glory for lighâ— affliction a weight of Glory foâ— Momentany affliction an exceedinâ— Eternal weight of Glory Concerâ—ing Paul's afflictions we may read little Martyrology of them 2. Corâ— 11. 23 24 c. In stripes above measure in prisons frequent in Deaths oft of the Jewes five times received I forty stripes save one Thrice was I beaten with rods once was I stoned thrice I suffered ship-wrake anight and a day have I been in the deep in journeying often in peril of waters in perill of Robbers c. One of these Gospel-chaines would feel very heavy to us yet Paul makes light of them all setting against them An exceeding Eternal weight of Glory which they work for him A farther support in his sufferings he and his Fellow-sufferers had from the Consideration laid down in my Text We look not at things which are seen but at things which are not seen q. d. we set not much by the things of this world we reckon little upon them we aime not at them for they are all but Temporal The object of our desires aimes and endeavours are things not seen which are Eternal The Text may be called a pair of Scripture Scales or Balances in which may be observed 1. The Commodities weighed they are things which are seen and things which are not seen 2. The great Difference appearing betwixt them upon the weight of them the superpondinm of things not seen Things that are seen being weighed are found very light very vanities they are but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a season for a while so the word is elsewhere translated Buâ— things that are not seen they weigâ—â— very heavy they are all Eternal Eternity makes every thing weighty whether it be Glory or Misery 〈◊〉 the verse foregoing my Text wâ— have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} An Eternal weight of Glory 3. The right improvement to bâ— made of this knowledg of the difference between things that are seeâ— and things that are not seen implyeâ— in that word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifiâ— so to look as the Archer at the 〈◊〉 he aims at we make not these worldly things that are seen our aime 〈◊〉 catch not at them we linger noâ— after them we trouble not our selveâ— much about them our aimes arâ— higher we look at things that are not seen that are Eternal Many profitable Lessons might be learnt out of the words as Christian Religion teacheth us to know and believe things that are not seen Our Christian faith makes evident to us things not seen Some things we know by sence as the Sun shining and fire burning others by reason as the Creation of the world but our Christian Religion hath revealed to our knowledg such things as neither the eye of sense nor Reason have seen Our lowstatured dwarfe-understandings by the help of Scripture-Revelation have been advanced to some Discovery of things Eternal Christianity calls the mind off from poring on those low trivial objects of perishing things that are seen and employes it in the Contemplation and study of things Eternal Christianity puts men upon making it their great Business to look after things eternal we Christians we Beleevers look at things that are not seen 't is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we do not only look on them by intellectual speculations but we look at and after them affectionately and practically in our dayly endeavours and intentions This is to be a Christiaâ— to purpose to be dayly busy abouâ— things Eternal This is indeed Christians calling Christians shoulâ— be mainly skilful about things eternal and mainly painful about thing eternal Things of this life temporal things should be your {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} your by-business you should 〈◊〉 them as if you did them not use 〈◊〉 world as if you used it not the worâ— should be served only with God Leavings it should have but the fragments of thy time and the fragments of thy affections things eternal should in all things have precedence and preheminence He thaâ— believes not things eternal is an in fidel but he that believes them yeâ— lookes not after them is worse the an Infidel yet alas how full 〈◊〉 all streets of such men that arraking all kennels and scrapinâ— Dunghils turning over every stonâ— for worldly pelfe gathering things temporal but scattering things eternal eternal â—ad immortal Souls Think of it Christians things eternal are worth your looking after and if you would walk worthy of the Name whereby you are called you must sequester your selves from the world leave the looking after it to men of this world of whom you shall hear more anon whose calling it is whose portion it is do you devote and dedicate your selves chiefly to the care of things eternal But I come to a third Observation which I chiefly intend to handle at this time It is Eternity makes the great difference between things that are seen and things that are not seen The things of this life are but for a season but the things of the life to come are eternal If the good things and evil things of this life and the life to come were to be compared and weighed one against the other many other differences would appear to give the things of the life to come precedence But that which mainly infinitely indeed casts the Scale makes the things of the life to come to preponderate is this word Eternity they are all eternal eternally good or eternally evil you do but weigh a grain of sand against a huge Mountain a drop of water against the whole Ocean or a pins head against the whole globe of heaven and earth that weigh a temporal good against an eternal good or a temporal evil against an eternal evil I 'l speak a little to three particulars for the better clearing up this Doctrine 1. What is meant here by things seen and things not seen 2. What by Temporal and Eternal 3. What are those things not seen eternal which Christians are to look after 1. Things seen and not seen what are they Man you all know Consists of two parts a Carnal part and a Spiritual a Body and Soul Flesh and Spirit an Earthen vessel and a Spiritual Treasure a Candle and a Lanthorn a plain Cabinet and a Rich Treasure The Body one part of Man is visible the Soul being a Spirit is invisible According to this double part of man one of which may be seen the other cannot be seen all things which concern man may be divided either into suchthings as maybe seen or as may not be seen The things which immediately concern the body whether
death first one child then another one friend after another and if thy affections be not well regulated there will be more evil in thy immoderate grief for the loss of one then ever there was good in the enjoyment of all to prevent this breake thy heart off from them all which cannot be better done then by dwelling much in thy thoughts upon this Notion of them As being but for a while for a season 2. Resolve not to hazard the loss of invisible Eternal things for things which are but temporal for a while You know the fable of the dog that lost the meate he had in his mouth by Catching at the shadow of it in the waters De te Fabula narratur may it be said to every worldling Suppose a man having a purse of gold in his pocket and coming into a market where he finds men scrambling for apples on the ground amongst them he runs into a croud loses his purse of gold but gets an apple which he falls of eating but before he had halfe eaten it that is snatched out of his hands also This egregious fool hazarded his gold for an apple and then loses gold and apple too thus do vaine men whose hearts are set upon the world venture with eternal soules anywhere upon any desperate project in scrambling for the things of the world Precious eternal soules are scattered and lost in mens busy gathering the dust of the world and within a few dayes death comes and snatches all that out of thy hands also This will be the Conclusion you that will hazard things Eternal for things temporal will lose both temporal and Eternal you have seen the dark side of this Doctrine with which it lookes sadly upon men of this world This Doctrine hath a light side for true Israelites a comfortable aspect on all true Believers wicked men have all their good things in this life 't is sad to them therefore to consider they are all but for a season but believers have all their evils in this life 't is therefore their comfort that they are but for a while their foul way lies all here below the shorter the better for them whatever thou seest here below that is at any time bitter or grievous to thee Remember for thy comfort 't is but for a while 1. Thy own sins those are now great eye-sores to thee and grievous to behold the hardnesse and deadnesse of thy heart thy vain thoughts earthly affections the wandrings of thy paths out of Gods wayes thou never lookest upon thy heart or life but thou sighest to see lusts and sin abounding and superabounding but be of good comfort these evils are but for a while thy heart ere long shall be perfectly renewed and totally purified thou shalt look and shalt not see all over the least matter for sighs and tears not a spot nor wrinkle shall be left all over thee thy soul shall not be long as a bird tyed by the wing it shall mount up and be in the midst of things eternal it shall be soiled no more by conversing with things temporal it shall deal only with things Eternal while thou art present in the body thou art absent from the Lord but thou shalt after a little while be for ever with the Lord 2. Other men's sins they are great evils which thou â—eest under the Sun and they are great troubles and torments to gracious Soules He that is not troubled for other mens sins is not troubled for his own Lots righteous Soul was vexed wracked tortured from day to day to see the ungodly conversation of the Sodomites Rivers of water 's run down mine eyes sayes David Psal. 119. 130. Because men keep not thy law Psal. 120. Psal. 5 6. Woe is me that I sojourn in Mâ—sech That I dwell in the tents of Kedar 't is but for a while that thou shalt see the reeling drunkard and hear the oaths of swearers and the idle frothy talke of vain men The wickedness of the wicked shall be at an end Thou shalt not alwayes see the prosperity of the wicked to tempt nor the adversity of the Godly to discourage thee Ps. 37. 35 38. I have seen the wicked in great power But the transgressors shall be destroyed together the end of the wicked shall be cut off while God exerciseth his patience in forbearing them thou must exercise thy zeal in reproving them and thy repentance in mourning for them 3. Thy own sufferings and afflictions of what Nature or kind soever they are but for a while but for a moment in the verse foregoing my Text Remember this as a lenitive to allay the smart of thy afflictions Thy aking head thy Palsy hands thy trembling heart thy Gouty leggs all these are but for a while Thy slandred innocency disgraced Name impoverisht estate all these are but for a while 1 Pet. 1. 6. there are two Cordialls together ye are now in heaviness for a season if need be For a season If need be The patient complains his Physick makes him sick at the heatt his Physician comforts him by telling him 't is but for a little season and it was needfull his strong disease needed such strong Physick Thou art apt to cry out in the bitterness of thy Soul How long Lord how long Holy and True God answers thee in his word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be patient 't is but for a season for a moment Nubecula est citò transibit This meditation is a soft Pillow for thee to lay thy aking head and heart on to keep thee from fainting in the day of adversity 4. The Calamity of God's Church and people Sions sufferings Jerusalem's breaches The true legitimate sons of Sion cannot but grieve and mourn to see their Mothers distresses many a time do they sit down by the waters side weeping to Remember Sion Psal. 137. 5. If I forget thee O Jerusalem Let my right hand forget her cunning To see the potency and prevalency of the Churches Enemies Gebal Ammon Amaleck Philistine c. all uniting their power against Sion To see the paucity of Sions friends and they divided amongst themselves to see her wall broken down her treasure profaned her precious Corner-stone it selfe vilified and made light of his truths corrupted ordinances despised Ministers reproached and discipline mocked at these are sad objects for gracious soules to look on yet these things are to be seen and to be seen in our dayes and in our own Countrey but our Comfort is these things also are but for a season as thou seest them so Jesus Christ the Churches head and husband who sitteth in the heavens he seeth them and he will arise and have mercy on Sion for the time to favour her yea the set time is come Sion Militant shall be Sion Triumphant The time is coming when all those that mourned for her shall rejoyce for joy with her Thus may this Doctrine that these things