old Romans were out that thought Eternity dwelt in statues and Marble Monuments And it is as true that we shall never in this life know the worth and preciousness of things that are Eternal it should yet be a Christian's care and labour to read such books as handle Eternity and things that are Eternal The little knowledge that all sorts of persons have of Eternity and Eternal things is the main cause why they so much esteem the good things of this life and undervalue the good things of another life they are things excellent in themselves but how many do not so much as know their excellency Here is the very reason that when men are pressed to labour after eternal good things and provide for Eternity they know not what these things are and therefore they take no pains about them Had men but the knowledge of Eternity and eternal good things their desires would be like that of one Myrogenes I have read of who when great gifts were sent unto him he sent them all back again saying I only desire this one thing at your Masters hands to pray for me that I may be saved for Eternity An ignorant man if he sees a precious stone he may â—ossibly value it no more then a common stone beâ—ause he knows not the excellent nature and occult â—ualities of it but a Lapidary or a Jeweller that â—nows it does highly value it his very mind is set â—pon it he is contented to use all the wayes he can to â—et it and purchase it Even so in like manner such is â—e attractive nature of eternal good things that they â—ould draw the hearts of all that rightly know them â— labour for them not leaving them contented in esse â—gnito as the Philosopher speaks with the 〈◊〉 â—owlege of them but in esse reali that they do really â—d truly enjoy them Acquaint your selves therefore O Christians with â—e knowledge of these things before your glass be â—t your Sun set your race run least the dark night â— Eternity should overtake you and you made miseâ—ble for ever Without some clear knowledge hereâ— you will never be perswaded to labour and take â—ins for them and then you are undone unto all eterâ—y then you will curse the time that ever you laboured â— get the knowledge of other things and got no knowâ—ge of eternal good things that for this very reason â—cause your not knowing the excellency and necessiâ— of them was the reason you never looked after them â— Christ said to the woman of Samaria Joh. 4. 10. â— thou knewest the Gift of God and who it is that sayâ— to thee give me to drink thou wouldst have asked of him and he would have given thee living water her not knowing of Christ was the reason why she begged not this living water of Christ the reason why men mind not eternal good things is this they have no knowledge of them Ignoti nulla cupido men's affections are kindled towards any thing according as their understandings apprehend the same Voluntas sequitur dictamen intellectuûs Their hearts will never be affected with what they know not Job's heart was not affected or troubled at his great losses until a messenger related them unto him that he might know them Jacob rejoyced not that Joseph was alive till he knew it No man joyes in an inheritance befallen him till he know it neither will any man be affected with or have any desire after eternal good things until he have knowledge of them The knowledge that Dâ—â—â— had of God made him prize him above Heaven anâ— its glory or the Earth and its comforts Psal 73. 2â— A knowledge of these things will make men priâ— them and prizing them to labour for them 2. Help Frequently imploy your selves in considâ—ring and contemplating upon Eternity Get as liveâ— apprehensions as you can of what it is either to pâ—rish Eternally in Hell or to enjoy a blessedness Etâ—nally in Heaven He that spends his time with an â— upon those two extreams which attend him will câ—tainly be brought to spend it in labouring for whâ— most advantagious for him viz. Grace here and haâ—piness hereafter Let this voice Eternity Eternâ— oft sound in the inmost part of your souls think oâ— upon this truth you not only are to dye but beâ— dead Eternity attends you either you must be gâ—â— of Paradise or guests of Hell and in one of those plâ—ces enjoy either Eternal happiness or Eternal miâ—eâ— either Eternal pains or Eternal pleasures either Eternal bliss or Eternal burnings either Eternal joy or Eternal torment Write upon all your hearts that which a learned man used to write upon all his books viz. Johannes Mursius he used to write upon all his Books Eternitatem cogita think upon Eternity Christians keep Eternity and the great things of Eternity that are ready to be revealed alwayes within your view live in the beleiving and serious contemplations of them and forbear labouring for those things we have spoken so much of if you can I have read of a Gentlewoman that used to spend her time in Carding and such like games coming late home one night the found her maid reading of a book and casting her eye thereupon she happened upon the word Eternity in the night time she could not sleep which her maid noting asked her the reason she answered I read this word Eternity in thy Book which hath so pierc'd my heart that I believe I shall never sleep more till I have a better assurance of my Eternity A serious meditation of Eternity will make us industrious after those things that will be Eternal Let your thoughts run upon both Eternities 1. Vpon the Eternity of pains 2. Vpon the Eternity of glory 1. Meditation upon the Eternity of pains in the nethermost Hell that region of confusion and the dread thereof me thinks should cause those who believe there are Eternal torments to labour for and make sure of Eternal happiness and not to content themselves with Temporal enjoyments In the Assumption and Consecration of Popes they burn before their eyes a small quantity of Flax with these words Holy Father so passeth away the glory of the world that by the light of this short and transitory blaze he may call to mind the flames that are Eternal I have read it to have been the saying of a wicked young man one very thriving in the World that he should utter these words If I live I shall be a rich man but this is the plague of it I must dye which accordingly came to pass not long after But though many wicked rich men do account thus of death that it is a great plague to be taken from their riches and wealth from their greatness and excellency in the world yet there will be a greater plague of the infinite and Eternal wrath of God when for want of what would interest them in Eternal happiness they must dwell with everlasting burnings I find it
a great fight of afflictions A Christian hath more then one Enemy to fight and contend with that labour to hinder his passage towards the Promised Land and is ever to look for warrs and bickerings with one or other that is an enemy to his souls everlasting happiness here is a Christians warfare only in Heaven is his Crown there is no place nor state but Heaven wherein a Christian is free from either outward or inward enemies there and no where but there is he triumphant here he is alwayes militant assaulted and fought against by many adversaries that disquiet hinder his content and that would fain for ever overcome bim As Israel passing through the Wilderness towards Canaan had many warrs and resistances to hinder them in their march thither so have all the Israelites of God designed for Heaven whilst they are in the Wilderness of this world they have the Devil and other both Church and soul Enemies without them and inbread corruptions and lusts within them that fight and make warr against their Souls That as it is said of Cato that he conflicted with manners as Scipio did with Enemies so does a Christian conflict and combate with Lusts and corruption as a Souldier does with his enemies in the field these warring against his Soul so sayes the Apostle Peter 1. Pet. 2. 11. Dearly beloved I beseech you as Pilgrims and strangers abstain from fleshly Lusts which warr against the soul And the Apostle Paul saies of himself Rom. 7. 23. I see another law in my members warring against the Law of my mind The Law of his members did warr and fight against the Law of his mind by provoking him to sin the Apostle speaks it of the regenerate estate Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other There is a contrariety in the flesh against the spirit there is an opposite disposition in the nature of it against the spirit and this not at one time of a Christians life but all the time of his life As fire and water being put together never cease striving and fighting until either the fire be extinguished or the water consumed so a Christian finds it in his spiritual fight and combat with sin there is no ceasing of the fight or combat until one of the combatants be killed and destroyed Now 't is no little labour to fight a battel with and against a potent enemy as indeed sin is an enemy that hath overcome the stoutest warriors Quos arma equi milites machinamenta capere non potuerunt hos peccatum vinctos reddidit such as armes and horses and souldiers and engines could not overcome sin hath overcome Victorious David felt the force of sin in this respect Abraham that subdued those Kings who did plunder Sodome and carryed away Lott is yet though the eminentest man alive in his age for faith foiled by unbelief such instances as these and many more but that I love not to lay open the Saints sores would shew how potent an enemy sin is and you know when men are fighting to get a victory over a potent enemy fightting to wrest a Kingdome or a Countrey out of the hands of a potent enemy they use all the care and all the labour possible to be used and the like care and labour hath a Christian need to manifest when he considers what he fights for not for his countrey not for greatpossessions not for liberty not for wife and children though the remembrance of such things animates souldiers but he fights for that peace of conscience which passeth all understanding he fights for God and Christ whose glory lies at stake every day and suffers as often as he is overcome by sin he fights for Eternal life and for the everlasting salvation of his immortal soul Are not these things worth fighting for laboring and contending for It is in the fighting of this battel as Caesar said it was in the battel he had once in Affrica with the children and partakers of Pompey that in other Battels he was wont to fight for glory but then and there he was fain to fight for his life O Christians here let us remember that our precious Souls lye at the stake in this fight Heaven and all the Eternal good things laid up in Heaven lye at the stake in this fight this will then call for the labor and pains we use in the managing thereof Hence we read of striving against sin Heb. 12. 4. v. ye have not resisted unto blood striving against sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè in certamine me alij oppono It is here fitly translated Striving against and is a soldier-like word which signifies opposing or fighting as an enemy to whom a man will not yield and by whom be is loath to be overcome And the opposed enemy we see here is Sin against which a Christian is to strive with all might and main as Combatants and Wrestlers were wont to do Sin being such a malitious enemy that aims at the damnation of the soul After that sin hath brought Diseases upon the body Poverty upon the estate and a Curse upon posterity it proceeds further laboring to rob and ransake the Soul of all spiritual graces a privation of mortal life contents not the malice of sin sin aims at the loss of Eternal life at the loss of our Souls of our God and Christ and the blessedness of Eternity It was observed of Julius Caesar that in his ingaging the Swisses who thought to obtain Gallia out of his hands he would alight and send away his Horses and cause all the rest to do the like To shew them that they must overcome or dye leaving them no other hopes of their safety but only in the sharpness of their Swords So in this fight a Christian must either overcome or dye the wages of Sin is Death Rom. 7. 5. Rom. 6. 21. The end of these things is death Death is but a modest word for Damnation the first and second death not only that which is temporal but that which is Eternal I have read of a people who when their armies were preparing to fight in the time of War used only this expression to put spirits into their soldiers Estote viri libertas agitur Be Men your liberty is in question Christians Heaven and Eternal glory are in question betwixt you and sin Estote viri shew your selves therefore to be Men nay to be Christians 4. It is compared to one being in an Agony Luk. 13. 24. Strive to enter in at the straight-gate The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive till you are in an Agony as Christ was Christ was in an Agony in the Garden when he sweat drops of Blood so saith St. Luke chap. 22. 44. v. And being in an agony he prayed more carnestly and his sweat was as it
stood the first Martyr in stead in the storm of his Lapidation and upheld good Jobs heart in an evil day and made him bear so bravely the ruine of a great Estate without repining 2. Eternal good things will stand a Christian in stead and do him good when he lyes upon a sick and dying bed A great part of a Christian's wisdom lies herein always to keep death in his thoughts and what ever escapeth his thoughts not to let death escape them â—â— says God himself Deut. 32. 29. v. O that they were wise that they understood this that they would consider their latter end Memento mori is a motto which some carry in their Rings that is the motto which every Christian should have engraven upon their hearts never to lay aside the thoughts of death The youngest have reason to keep Death in their thoughts as well as the oldest the day of death comes on a pace towards both young and old No sooner does any one begin to live but so soon does he also begin to dye Very careful were the ancients herein As some now will have their Coffins made in their lives time so would they have their Graves King Asa made himself a Sepulcher in his life-time 2 Chron. 16. 14. v. in the City of David So did Joseph of Arimathea John 19. 41. v. Some Heathens would walk among the Graves to put them in mind of death Some have had their Graves before their gates some had a dead Man's Skul presented at their Tables some have had cups made of dead mens skuls to drink out of The Romans of old used to put a Sergeant in the triumphant Chariot of their Generals to keep the triumphing Conqueror within the bounds of moderation and sobriety of spirit and make him even then to have death in his thoughts by crying to him Memento te esse â—ortalem Remember that thou art a mortal man Philip of Macedon directed his Page every morning â—o call at his chamber door with this morning salutaâ—ion Memento mori Remember Death If Heathens were thus careful to keep death always in their thoughts shall not Christians that believe the Doctrine of Eternal life have serious thoughts of Death Thoughts of death would make Christians to labor for such things as will stand them in stead at death As the thoughts of a Famine in Egypt made the Egyptian King to provide for that which would do Egypt good and stand it in stead in the time of the Famine Or as the Governor of some great Fort expecting a Seige will provide for what will do the Garrison good in a Seige that they may not then fear the beseigers that the greatest enemy that comes may not be a terror to them Death is called the King of terrors Job 18. 14. v. Heathens called it The most fearful of all fearful things Hence t is that the hearts of miserable men empty of Eternal good things are kept in straitness and bondage Heb. 2. 15. Through the fear of death all their life-time are subject to bondage some have been so afraid of death that they have commanded their servants not to name death in their hearing O Death that is as I said called the King of terrors is a terrible sight to all Even the godly themselves have a natural fear of death Because they have as all creatures a natural desire of self-preservation and this natural fear being concreated with Man in the state of innocency is not sinful And also because sometimes because their faith is weak and little little Faith will cause great fear Matth. 14. Why art thou fearful O thou of little faith But none more fearful of death then they who have made no provision for Eternâ—â—y that have contented themselves with an Heaven here and never labored for any thing of hereafter But having an intrest in Eternal good things then will sweeten the bitterness of death as the tree did sweeten the waters of Marah Exod. 15. 25. v. this will make a Christian not to be afraid of death At death to have God with us a good Conscience within us and to see Heaven and all those Eternal good things laid up in Heaven before us will do us good and stand us in stead then It was that which comforted David Psal 23. 4. v. Though I walk through the valley of the shadow of death I will fear no evil And he renders his reason why he will not be afraid For thou art with me And as for a good Conscience that is a continual feast but it hath the sweetest relish at death When a man at that time is become like old Barzillai through age and debility 2 Sam. 19. 35. v. his senses of seeing tasting and hearing fail him yet even at that time the relish of a good Conscience will most refresh him I pass to the third viz. To see Heaven before us and might here referr the Reader to what I have said of that with the rest before but let me tell thee Christian such a sight as this will make a dying man look upon death with a smiling aspect it will make him welcom death I remember what I have read of Mandanius a famous Gymnosophist to whom Alexander sent Messengers willing him to come to the Feast of the Son of Jupiter meaning Alexander himself declaring also that according to his obedience he should be rewarded and if he refused he should be put to death The Philosopher first denying him to be Jupiter's Son answered the Messengers that for his gifts he esteemeâ— them worth nothing seeing his own Countrey could furnish him with necessaries and as for Death he did not fear it but wish it rather in that it was a change to a more happy estate So far did meer Philosophy carry men in the opinion of Felicity that death was not to be feared in that to good Men it was the way to Felicity a truth that a Christian may rely upon on better and more certain grounds then a Heathen can It made Seneca imbrace death saying as he bled to death Scalpello aperitur ad illam magnam libertatem via his death made but way to a greater liberty so does the good Man death it makes a way for that which is far better then any thing the world affords And should it trouble a Christian then to yield to death Suppose a Man's Landlord should turn him out of his house that he and his wife and children must lodg in the Streets would he not willingly submit to that person that would remove him out of his present habitation that possibly is but some smoaky hole a dark low and old Cottage and compassed about with bad neighbors into a lightsom large lofty lasting house and where he were sure to have good Neighborhood Would it not do such a one good to think of the exchange he is to make would it not make him willing to remove such an house will stand him in stead indeed And is not the
be our Judg he that redeemed regenerated sanctified and justified us is to be our Judg he that hath loved us he that hath interceded for us with the Father he that hath united us to himself and hath made us one with himself is to be our Judg. And will not Jesus Christ now stand his people in good stead see Rom. 8. 1. v. Such shall never be judged to condemnation For there is therefore now no condemnation to them which are in Jesus Christ who walk not after the Flesh but after the Spirit they shall then hear no other proclamations but of blessings peace and glory no other sentence but of absolution Christ hath verily told us John 5. 24. v. Verily verily I say unto you He that heareth my Word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life John 3. 36. v. He that believeth in the Son hath Eternal life Hath Eternal life how 1. In promissis in promises thereof 1 Joh. 5. 25. v. And this is the promise that he hath promised us Eternal life 2. In principijs in the beginnings of it Eternal life is begâ—n here John 17. 3. v. And this is life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent This is life Eternal that is T is the beginning of life Eternal the full injoyment of which life is hereafter to be had 3. In primitijs in the earnests first fruits and handsel of it in those clusters of grapes and bunches of figgs those graces of Christ's spirit they are called by Saint Paul Rom. 8. 23. v. The first fruits of the Spirit 4. In capite Christ as a believer's head already injoys it and so a believer hath it in a begun possession Upon Earth Christ was his surety to answer the penalty of his sin and in Heaven he is now his advocate to take seisin and possession of Eternal life So that Jesus Christ then will not sentence them to Eternal death who are so many ways interested in Eternal life he will not cast any of his members nor any branches growing in him into Eternal fire none of these shall be made everlasting fuel for Eternal flames But yet this should not incourage any one in the way of Licentious living no the thoughts of the day of Judgment should call upon every one to keep a good Conscience and to walk unblamably all the days of their lives both before God and Man This is a duty that St. Paul lays down from this doctrine of the day of Judgment Act. 24. 15 16. v. First the Apostle lays down the Doctrine of Christ's coming to Judgment That there shall be a Resurrection both of the Dead both of the just of the unjust as if he had said All men shall appear at Christ's Tribunal in the last day And what follows Herein do I exercise my self to keep a good Conscience void of offence both towards God and towards Man The thoughts of this that the just must arise and be judged by Jesus Christ as well as the unjust this was an inducement upon St. Paul's heart that he should labor to keep his Conscience void of all offence both towards God and Men. Unto this of St. Paul let me add another place out of St. Peter The Apostle having shewed That the day of the Lord will come as a theif in the night in the which the Heavens will pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt 2 Pet. 3. 10. v. addeth in the 11. v. Seeing you look for such things as these and that all these things shall be dissolved What manner of persons ought ye to be in all holy conversation and Godlyness The Apostle here would infer from Christ's appearing in Judgment and the dissolution of the Heavens and all things at the last day That they should be â—areful to spend their days in all manner of Piety and to keep their Consciences free from Sin St. Augustine tells of himself that as long as his Conscience was gnawed with the guilt of some youthful lust he was once insnared with the very hearing of the day of Judgment was even an Hell to him Conscience will then go with men to Judgment but they who have their hearts sprinkled from an evil Conscience will hold up their heads in judgment and not fear when the rest of the world shall be full of fear nay when the whole world shall be in an aproar and shall see the Earth flaming the Heavens melting the Judg arrayed with Majesty and attended with all his holy Angels sitting on his Throne of Glory like the fiery flame Dan. 7. 9. v. and all souls fetched from Heaven and Hell to be re-united to their bodies when dreadful souls must leave their place of terror and once more to be re-united to their stinking Carions to receive a greater condemnation and blessed souls now in their place of happiness once more to be re-united to their then refined and glorified bodys to receive Eternal glorification Happy we if here we find our souls changed by Grace in Covenant with God united to Christ and do exercise our selves to have always a good Conscience void of offence towards God and towards Man Then may I say as St. John does 1 John 3. 2. Now we are the sons of God but it doth not appear yet what we shall be but we know that when He shall appear we shall be like him for we shall see him as he is Read those words of the same Apostle in the former Chapter 1 Joh. 2. 28. v. And now little children abide in him In Christ your dear and ever blessed Saviour that when he shall appear in Judgment ye may have confidence and not be ashamed before him at his coming Fear thou not O Christian who hast labored for and possessed thy self of Eternal good things which are the Best of good things such things that will make thee good and do thee good when all Temporal good things will do thee no good But go thou thy way until the end be for thou shalt rest and stand in the lot at the end of the days Dan 12. 13. v. Go on in the way and course of thy life that yet remaineth be contented whatever condition thou beest cast into prepare for thâ— end of thy life so that thou mayst end it comfortably and go to thy g 〈…〉 e in peace and stand up at the general r 〈…〉 ecâ—ion of the Dead when Christ shall come to Juâ—gment in thy lot of Coelestial Inheritances and heavenly glory prepared and allotted to thee and all laborious Christians at the end of the world for the days of Eternity For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the Dead in Christ
to be possessed arise and work and lose not all that you have heard of for want of labour As David said to Solomon 1 Chron 22. 16. v. Arise therefore and be doing and the Lord be with you Christians you are labouring every day for meat that perisheth you are engaged over head and ears in the pursuit of the things of the World Iâ— is a speech I have read of one Demades when the Emperour sent to his Countrey-men of Athens to give him Divine honour and they were loath to yield to it but consulted about it sayes he Take heed you be not so busie about Heavenly matters as to lose your Earthly possessions So say I Take heed you be not busie about Temporal matters as to lose Eternal possession Follow therefore the Apostle's direction Col. 3. 1. v. Seek those things that are above Os homini sublime dedit God hath given to men countenances erected towards Heaven that they should not cast their eyes on tâ—ings below but lift them up to better even things that are above Christian thy affections were made for those things that are above thee not for those things that are below thee A Christian should Superna anhelare pant after glory and things Eternal his affections should be carried above all Earthly Objects he should not be content until he get up into Heaven This Bird of Paradise though he may with God's good leave sometimes touch upon the Earth and upon Earthly things yet should he be mostly upon the wing and what ever he enjoyes here on the Earth should be to him but Scalae alae Wings and wind in his wings to carry him upwards To conclude this first Part and come to the second I shall use the words of Saint Austine Volemus sursum Let us flye upwards so he somewhere reports that his Mother Monica said in a kind of trance when she was near her death CHAP. XI 2. I Come to the second Branch of this use of Exhortation and that is to labour for Eternal good things chiefly and before all other good things labour for these in the first place Labour indeed we may and must for Temporal good things Though Temporal good things are not so high as to be primarily desired yet they are not so low as to be peremptorily neglected They are a good Viaticum to a better Inheritance they are great enablements to do service to God and good to others Not a Christian though a Believer but hath relation to two Worlds whilst he lives here he is a member of this World but he is Heir of a better Now so long as he is in this World he stands in need of what may help him in his way towards Heaven or that may be useful for his better and more easie leading of this short and mortal life Verily were but the World kept in its own room it would prove no enemy to Grace to the Soul or Heaven for no question but there is a way of enjoying God even in Worldly enjoyments and labouring after the good things of this life The whole World says one and all things contained therein were made for man and are so disposed in that â—ort as they may best serve to the benefit and profiâ— of man It seemeth nothing else then a vast house furnished with all things necessary whose inâ—abitant possessor or Fructuarius is man Supposing says â—y Author man were not in the World there were no â—â—se of the World The World was never intended to â—e a desart serving only for a den of wild Beasts and for a Wood of thorns but for man to dwell in and inhabit there to glorifie his Creator in a right using of â—he Creatures as well as any other way A Believer may questionless with God's good leave labour for the good things of this life he haâ—h God's allowance to endeavour to get an estate in the World and to haâ—e a share in the fatness of the Earth as well as in the dew of Heaven as Isaac divides that bleâ—â—ing of his Gen. 2. 28 v. to Jacob God give tâ—ee saith he of the dâ—w of heaven and the fatness of the earth and plenty of corn and wine Though Mâ—rie's better part in the unum necessarium of the Soâ—l â—houâ—d â—e â—ooked after in the first place yet Martha's many tâ—ings of the body should not be neglected Your heavenly Father said Jesus Christ our Saviour knoweth ye have need of these things Matth. â— 32. v. And God hath promised to his People Temporal blessings needful for this Natural life In the Covenant of Grace God promiseth not only to write his Law in our hearts and to forgive our sins but also to confer even Temporal good things as they shall be serviceable to us in our journey towards Heaven or for our more comfortable living in the World Adam when he fell did not only lose his title to Heaven and all Eternal good things but even to the Earth too and all Temporal good things thereof but when God makes a Covenant with any of the Sons and Daughters of Adam it shall give them a title not only to Heaven but also to the Earth they shall be as Heirs of Salvation Heb. 1. 14. v. so inheriters of the Earth Matth. 5. 5. v. Blessed are the meek for they shall inherit the earth Psal 37. 9. v. Those that wait upon the Lord they shall inherit the earth 22. v. Such as be blessed of him shall inherit the earth 29. v. The righteous shall inherit the Land and dwell therein for ever 34. v. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land And therefore in old time the best men were likewise the richest men as Abraham Isaac Jacob Job and David Abraham's Servant saith Genes 24. 35. v. The Lord hath blessed my master greatly and he is become great and he hath given him flocks and heards and silver and gold and men-servants and maid-servants and Camels and Asses Jacob speaking of his two bands or great heards of Sheep and Camels that went before him saith Gen. 32. 10. v. With my staff I passed over this Jordan and now I am become two bands Job 1. 1. v. Job was a perfect man and a just one that feared God and eshewed evil Now one of the next things mentioned of Job is his substance 3. v. which was very great Seven thousand Sheep three thousand Camels five hundred yoak of Oxen five hundred she-Asses and a very great houshold so that this man was the greatest of all the men of the East As Job was eminently rich so he was eminently good as by Providence he was made eminently rich so by Graâ—e he was also eminently godly none like him in all the earth And moreover Temporal good things are God's blessings that came with a promise God hath promised his own People such a share and portion of them as shall be needful for their more comfortable being and living in this World
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
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.