in the night he got his living by drawing of Water such another is that Christian who labors after Eternal happiness after he hath labored in the day if God should drive sleep from his eyes or his souls condition requires it he leaves not off in the night Like Seneca who says Nullus mihi per otium exit dies partem etiam nectium studijs vendico I let no day pass me idle some part of the night also I spend in study so does an Heaven desiring Christian when he hath spent the day with God and hath been taking pains about Eternal concerns of the soul will not be backward to spend some art also of the night especially if God drive sleep from his eyes Indeed it hath been well for some that God hath thus dealt with them that he hath kept them aâ—ake in the night their souls will fare the better for it to all Eternity It was well for Morâ—icâ—i and the people of the Jews that Ahasuerus could not sleep in the night it was a means to save them fâ—om destâ—uction Esther 6. 1. v. There is no need of searching after external reasons or occasions of sleep this night departing fâ—om the King the circumstances followiâ—g do appareâ—tly demonstrate it that God by his special proâ—â—dence took away his sleep this was the first occasion of 〈…〉 nâ—ng the â—heel of God's providenâ—e to the dâ—liâ—erance of his Church For that the â—ing might tâ—e â—eâ—er pass over the night or that he might tâ—e berteâ— sleep the Chronicles were read before him for reading to one â—â— bâ—d makes him sleep the sou 〈…〉 er So was 〈…〉 e â— for that youngman mâ—ntioned befâ—â—e that God 〈◊〉 is â—yes waking in the night as 〈◊〉 says of hi◠〈◊〉 â—sal 7â— â— Thou holdest mine 〈◊〉 waking iâ— waâ— a â—eâ—â—s of breaking him of his lusts â—haâ— was g 〈…〉 n to 〈…〉 of lust before And as 〈…〉 eâ— was it for â—he 〈◊〉 that by the Earthquake sh 〈…〉 the fouâ—dâ—â—ions of the Prison he was awaked oâ—â— of sleep for theâ—eby he was brought to inquire what he â—ho 〈…〉 do to be saâ—ed Act. 16. 2â— 26 27 28 29 30 31 32 v. thereby â—e hâ—d aâ— opportunity afforded to be acquainted with the word of the Lord and to receive the Sacrament of Baptism straightway that is instantly at the same hour of the night that the foregoing story was acted without any further delay Thus much by way of Explication to shew when a Man may be said to labor for Eternal good things I proceed to the second thing propounded to be spoken unto and that is something by way of Demonstration where I shall shew that Eternal good things are to be labored for CHAP. V. It will appear that in all Eternal concernments a Christian should put forth a great deal of labour 1. FRom those resemblances that the Labour belonging to Eternal good things is compared to in Scripture 2. From the impossibility of enjoying Eternal good things without labour 3. From that agreement that there is between Eternal good things and our natures 4. From the examples of those who have been well acquainted with the worth of Eternal good things 5. From the paucity and fewness of that number that will be â—ound to have their share in Eternal good things 6. From that necessity that there is of enjoying Eternal good things 7. From the end whereof we live 8 From that willingness to dye and to have an end put to this temporal life that the enjoyment of Eternal good things will work in us I shall begin with the first and speak to them as they have been named It will appear 1 From those resemblances that the labour belonging to Eternal good things is compared to in Scripture As 1. It is compared to a race the labour of a Christian about Eternal good things is compared to a race to that labour which men take in running of a Race See Heb. 12. 1. Let us run with patience the race that is set before us And that 1 Cor. 9. 24. Know ye not that they which run in a race run all but one receiveth the prize so run that ye may obtain It is called a Race to shew what labours and endeavors we must put forth after these things Here is the race but above is the Crown said Ignatius to Polycarp Here we must labour and take great pains here we must put forth all the strength we can We see that those who run in an earthly Race though but for no greaâ— matter how they will strain themselves to run how they will put forth all their strength how they will sweat with labour and pains taking therein 2. It is compared to wrestling and striving 2 Tim. 2. 5. If a man strive for masteries yet is he not crowned except he strive lawfully For a man to be put to strive for any thing is both labour some difficult and painful Christianity is like to a game or striving for the mastery wherein no man is crowned unless he strive according to the Lawes that are prescribed be they never so difficult and painful a Christian will find it hard labour and pains to win an incorruptible Crown 't is that we labour and strive for so the Apostle sayes 1 Cor. 9. 25. v. Every man that striveth for the mastery is temperate in all things now they do it to obtain a corruptible Crown but we an incorruptible that which St. Pauâ— elsewhere calls a Crown of righteousness 2 Tim. 4. by St James chap. 1. 2. v. and by St. John Rev. 2. 10. is called a crown of life and is by St. Peter 1 Pet. 5. 4. called a crown of glory is here by St. Paul called a crown incorruptible The Apostle alludes to the Olympick games wherein the wrestlers to gain some honorary or reward as a crown of Olive or Laurel or the like put forth all the strength pains and labour they could a lazy kind of striveing and wrestling would not win them a Garland upon the earth nor will it win a Christian a Crown in Heaven The Jewes are said to have a common Proverb amongst them He that on the Even of the Sabbath day hath not gathered what to eat shall not eat on the Sabbath meaning thereby that none shall reign in Heaven that hath not wrought on Earth Albeit men can no more merit Eternal good things by labour then a begger by craveing can merit his Alms yet they are not to expect that these things can be enjoyed without labour and striving as flesh and blood will find both hard and difficult to go through 3. It is compared to fighting of a battel the whole life of a Christian and the whole work of christianity in the concernments of the Soul is set forth by and compared in Scripture unto a fight or battel 2 Tim. 4. 7. I have fought a good fight 1. Cor. 9. 26. so fight I not as one that beateth the air Heb. 10. 32. Ye endured
were great drops of blood falling down to the ground the words sets forth what a vehement conflict was at this time in Christ's soul occasioned through the deep sense of his Father's wrath against sinners for whom he stood now as Surety and Redeemer a conflict that put Him into a bloody sweat so that through flesh and skin in great abundance sanguinem congelatum quasi extruscrit issued forth clottered or congealed blood So that our Saviour when he says strive to enter in at the straight-gate he would have us to strive and strive until we are in an Agony until we sweat blood to get inâ—o Heaven As it is storied of Scanderbeg that in fighting against the Turks he was so earnest that the blood would often start out of his Lipps A Christian should at this work strive Quasi pro vita si vincit vel pro morte si vincitur luctaturus as if he labored for life or death nay for that which is dearer then life it self even the life of his soul the words are an allusion to that fighting and striving which was to be amongst Wrestlers in their solemn games with sweat pains and trouble and wherein a Christian should use his utmost best and choicest endeavors and labor with all his ability of power and skill whilst striving to get into Heaven and the reason laid down by our Saviour in those would seriously be considered For many I say unto you will seek to enter in and shall not be able Luk. 13. 24. it is not enough to seek many seekers will never find but there must be striving there must be an holy violence used to enter in at the straight-gate Matth. 11. 12. And the violent take it by force A Metaphor taken from Warriours who force their passage into a City and take it by Storme Heaven is as Canaan the type of it was though a Land of Promise yet of Conquest too it will not prove any easy work to get to Heaven Facilis descensus Averni A Man may go to Hell without a Staffe as we say the way thither is easy 2. From the impossibility of injoying Eternal good things without labor Of all things to be injoyed Eternal good things are not to be injoyed without labor and that not without our own labor and pains so run that ye may obtain 1 Cor. 9. 24. v. there is no obtaining the prize of Eternal happiness without running the Race God will not bestow these things upon those who never seek never labor for them It is true without God all a Man's labor can do nothing and without a Man's labor God will do nothing They can never expect Heaven afterwards that labor not for Heaven now Qui fugit molam fugit farinam he that will not have the sweat of labor upon Earth must not expect the sweet of honor and happiness in Heaven Matth. 20. 8. v. The Lord of the Vineyard saith unto his Steward Call the laborers and give them their hire it is not call the loyterers or idle bodies but call the laborers none but the laborers had their Penny given them They must be doing that will keep in with God Ad summa nemo sine labore pervenit Worldly wealth and honors may be had without labor or study by the donation of others or by succession and descent Pharoah raised Joseph out of Prison and gave him the next place to himself in the Kingdom Darius prefers Daniel above the Presidents and Princes of his Kingdom nay had thoughts to have set him over the whole Realm Of how many Men may it be said what Seneca said of Plato Philosophy found not Plato a Noble Man but made him one There are many who are not noble Men born but the Prince makes them Noble Men Princes have not found some men Noble Men but they have made them noble But it is not so with Eternal good things for the gaining of them each man must labor for himself the labor and pains of others herein will do him little good All the Princes in the world with all their combined Bounties and forces cannot put a Christian into possession of Heaven or the things thereof 3. From that agreement that there is between Eternal good things and our Natures Laboring for Eternal good things doth best agree with the nature of every Man Man is by nature a provident Creature apt to lay up for time to come It is with Men accounted a good piece of providence to lay up something for a rainy-Rainy-day as the proverb is something that may do them good afterwards and not only in Diem vivere as the â—oules of Heaven do Now this disposition should reach beyond the forecast of Joseph in Egypt Gen. 41. 35 36. v. laying up Corn in the Cities only for seven years Or of that fool in the Gospel who had good things laid up for him in his Barnes many years Luk. 12. 19. v. Our Saviour directeth where our treasure is better to be laid up Matth. 6. 19. 20. Lay not up for your selves treasures upon earth where moth and rust doth corrupt where theeves break thorow and steal But lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where theeves do not break thorough and steal Laying up treasure in Heaven is here opposed to laying up treasure in earth a Christians care should be not so much to labour to be rich here as hereafter not so much to be rich upon Earth as to be rich in Heaven the best store is that which is layd up in Heaven The Argument that the Apostle useth to persuade rich men not to rest in uncertain riches but in the living God and to move them to be rich in good works you have 1. Tim. 6. 17. Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy v. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Most men delight to hoard and treasure up something for themselves for the time to come an hoard of Eternal good things is that will do good more then a thousand years hence Verily that is the best store that will last not only until time shall be no more but will last more days then will be time in even to Eternity that will not be consumed in that universal Flame which shall melt the very Elements into their primitive confusion when this whole visible Fabrick must be dissolved by the fire of the last-Last-day Were a man made Lord of all the world and had he his life co-extended with it yet he may be assured that there will come a day in which the Heavens will pass away with a noise and the Elements melt with heat and â—he Earth with the works that are therein shall be burnt up that there will be an universal Dissolution
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
shall come hereafter to take up his own to himself into heaven he will not look so much amongst the great ones of the earth the rich and wealthy as amongst the persecuted and contemned ones Out of them he will find his own out of them he will gather those who shall be Eternally happy Mal. 3. 17. v. In that day when I make up my Jewells saith the Lord The phrase notes that God's Jewells now lye scattered in the dirt and God hath his time to take them up and to bring them into the closet of Heaven but in gathering together of these Jewells God will pass by Palaces and look into Cottages he will pass by the rich and take the poor he will pass by the honorable and take the despised ones In the 1 Cor. 26. v. Ye see your calling Brethren how that not many wisemen after the flesh not many mighty not many noble are called The Apostle doth not say not any but not many How many are now in Hell under the Eternal hatred of God who when they lived had as much of the world as most now have who when they lived flourished in as much pomp and worldly glory as any now do and were served and waited upon in as much state as any now are And these men accounted their condition happy and of the like opinion are such as they once were at this day they content themselves with their present Temporal possessions and neglect the things of heaven that are Eternal For which I shall assign such Reasons as follow 1 Reason Because it is natural for men so to do Temporal good things do agree with their corrupt natures 2 Reas Because men do fancy that in these Temporal things below doth consist the only comfort of their lives 3 Reas Because these Temporal things being near at hand do dezâ—le the minds and distract the Judgments of men 4 Reas Because Eternal good things are not without great labor to be obtained 5 Reas Because men know not the excellency of Eternal good things 6 Reas Because men do noâ— as they ought work upon their hearts such divine exhortations thereunto that they find in scripture which are backed with strong reasons and incouraged unto by many sweet promises The agreeableness of Temporal good things which are so neaâ— at hand unto mens natures and fancies corrupted by Original sin as also the greatness of that labor by which Eternal good things are to be obtained ignorance of their excellency and the want of working upon mens hearts Scripture Exhortations thereunto and Divine promises thereof are some of those reasons why men labor so much for Temporal good things and so neglect Eternal good things 1 Reason Because it is natural for men so to do Temporal good things do agree with their corrupt natures every thing in religion is Antipodous to nature amongst the rest for a man to be dead to the world for a man to take his heart off from things below for a man to prefer things to come before things present and to have his conversation in heaven such things as these are wholly against nature But to hunt after the transitory trash of this world to set a greater value upon things below than upon things above to prefer things pleasant to flesh and blood before what pleases God these things agree with the corrupt natures of men which made the Heathen Poet say O curvae in terras animae caelestium inanes shewing how the Souls of men are bent to the earth and not regarding heavenly things It is not more unnatural for a stone to ascend upwards or for a spark of fire to descend downwards than it is for the corrupt natures of men to look after these Eternal objects There is a generation of men whose names are written in the earth as the Prophet hath the phrase Jerem 17. 13. v. called the Inhabitants of the earth Rev. 12. 12. v. in opposition to the Saints and heirs of heaven Men that may with the Athenians give the Grass-hopper for their Badge a creature that is bred liveth and dyeth in the same ground a creature that though she hath wings yet flyeth not somtimes she hoppeth up a little but falleth to the ground again but naturally liveth and dyeth on the ground So these Terrigenae fratres as one calls them they are bred upon the earth they live and dye on the same earth and they naturally mind only the things of the earth and their affections can no more ascend heaven-ward than a worm can fly upwards like a Lark Hence that command directing us about the Object we are to place our affections upon Col. 3. 2. v. Set your affections upon things above not upon things on the earth the object prescribed them they are to be upon Things above heavenly things things that will out last the days of heaven and run parallel with the life of God and line of Eternity The Command implyeth that our affections are before conversion naturally placed other where than they should be viz. Upon earthly things and fading objects The Serpents seed and so are all men by nature does naturally lick up the dust of the earth By nature all mens affections are taken off their proper Center they are crawling upon the earth they center themselves in the things of the earth they imbrace only such things as are sutable to sense although there be never so many snares and temptations therein to indanger their souls It is made the description of a child Isay 7. 15. v. That he knoweth not to refuse the evil and do the good And it may well pass for the description of a natural man Such folly and simplicity is upon the Sons of Men. Not a man naturally till he be converted and regenerated will choose any thing but as such a thing is connatural to and commensurated with that depraved appetite within Herein men somwhat resemble the Load-stone altogether despising and counting as nothing Gold and Silver mettals so excellent in their own nature makes choice of Iron and draws that unto it with a violent and greedy affection Such is the nature of men that they too often neglect things of greatest worth and most precious esteem to pursue what is of far inferior value It may be found true in these mens souls that which Solomon took notice of to be somtimes in the world Princes go on foot and Servants ride on horse-back things of greatest worth are debased and base things are advanced they suffer Temporal things to be like Antichrist even to lift themselves up above all that is called God in their Souls these shall and do with them sit upon the throne in the Soul but God and Christ and the spirit of Grace are shut out heaven and the favor of God had in no esteem Grace and glory not looked after There is indeed since the fall of Adam an unsutableness between mens natures and any spiritual or heavenly object hereby their hearâ—s are
all but of a resurrection to a glorious and immortal life This so takes up the heart of the Apostle that no opposition no persecution shall deterr him in looking after it Witness Holy St. Bazil when Modestus the Emperours Lieutenant told him what he should suffer as confiscation of Goods cruel tortures and death c. He answered If this be â—ll I fear not Yea had I as many lives as I have hair on my head I would lay them all down for Christ and he can say with that Martyr that being very much threatned by his persecutors he replyed there is nothing of things visible nothing of things invisible that I fear I will stand to my profession of the name of Christ and contend earnestly for the faith once delivered to the Saints come on it what will When he holds on to continue firm to such a resolution he is therein serious in both taking of it up and keeping of it afterwards ever having an eye at the glory of God and the eternal good of his own soul his resolution is not like that pretended resolution of the Scribe in the Gospel that soon vanished and came to nothing he comes to Christ and declares to him what his resolution was viz. to be a constant follower of him Master saith he I will follow thee whither soever thou goest Matth. 8. 19. But when Christ had told him what he must expect to meet with in case he should do what he had resolved on how he must look for no such temporal advantage as he had an eye at as profits and honors c. presently he recedes and falls off so as we hear no more of him but his resolution is rather like that of Maevius a noble Centurion of Augustus who being taken and brought to Antonius and demanded how he would be handled heroically answered Jugulari me jube quia non salutis beneficio nec mortis supplicio addue possum ut aut Câ—saris miles esse desinam aut tuus esse incipiam command me to be slain because neither the benefit of life nor the punishment of death can move me either to cease to be Caesar's Souldier or to begin to be â—hine what ever befalls him though a thousand deaths be threatned yet neither the hope of life nor the fear of death draws him from his resolution which thing discovers how much he esteems of these things and prefeâ—rs them before what ever the whole world affords As Jacob no way more discovered the sincerity oâ— his affections to Rachel then that he continued to love her notwithstanding all the hard usage he endured for her so no way does he more discover the great esteem he hath of Eternal good things then that he continues to labour for them notwithstanding all the hardship he meets with in labouring for them As Antimachus said when all his Schollers save Plato forsook him I will go forward for Plato is more to me then all the rest so saies he that is labouring thus one Heaven is more to me then all these things that I do suffer and endure 7. When he does this at all times improves every hour and minute of time le ts no time or opportunity slip and slide away without labouring for such things as will endure beyond a season 1. When he does it in the day time 2. When he does it in the night time 1. When he does it in the day time indeed the day-time is a working time then t is that Man goeth forth unto his work and to his labour until the Evening Psal 104. 23. For each one in his place should in a literal sense say with Christ John 9. 4. I must work the works of him that sent me while it is day to be sure a long night will shortly cover us with its wings in which we shall not have the power to work Our King Alfred cast the natural day that is our ordinary day and night into three parts eight hours he spent in Prayer Study and writing eight hours in the service of his body and eight in the affairs of his Kingdome he was careful to spend every hour of the day The whole day is not to be spent in bodily labour some time should be set a part for actions of piety towards God and labouring after the eternal welfare of our souls this should be our work not only upon the Lords day but every day As David in his Psalm of thanksgiving to God 1 Chron. 16. 23. v. would have them shew forth from day to day his salvation so from day to day even every should a Christian be imployed about his salvation should a Christian be providing for Eternity especially in the Morning or first part of the day and also in the Evening or last part of the day 1. In the Morning or first part of the day Our Naturalists tell us that the most Orient Pearls are generated of the Morning Dew the best services and holyest endeavors of Christians are they which are performed in the days morning So soon as the Sun ariseth the Bee flies abroad to gather in her Honey so does the industrâ—ous Christian in this his Heavenly labor he â—â— careâ—ul to spend the morning well as the best way to put hâ—s heart inâ—o a good frame for the right expense and husbanding â—he day following I have read of a sort of Heathens which woâ—ship that as their God all day which they first see in the morning It is so with Mens hearts if they look upon God first and spend the morning with him â—e is likest to have all the day and their hearts will be best fiâ—ted to sâ—end the whole day in his service and in the affairs of the soul Even some Heathens have thus spenâ— the morning choosing the morning câ—iefly for Sacrifice The Persian Magi sang Hymns to their Gods at break of day and worshiped the Sun rising The Pinaâ—ij and Politij sacrificed every morning as well as evening to Hercules Publius Scipio that famous Roman of whom it was said Ejus viâ—â—â—rat dijs dedica was â—â—nt to go to the Capiâ—o every morning before he went to the â—â—at to converse with the gods before he would converse with Men to be imployed in Heaven before he wenâ— about any imployment upon Earth So true have Heathens found those words Aurora est auâ—ea hora the morning is called the Golden hour and fittest as for any imployments so especially for Religious imployments And when a Christian religiously spends the morning or first part of the day with God for the good of his Soul and in Heaven laboring for the things of Heaven that he may all the day after have God in his thoughts and Heaâ—en in his eye then is he taking pains for Eternal good things Many instances hereof might be mentioned out of Scripture even of those that chiefly labored for these things David highly esteemed of the morning for religious and heavenly exercise therefore saith he Psal 63. 1.
v. O Lord thou art my God early will I seeâ— thee And Psal 5. 3. v. My voyce shalt thou hear in the morning in the morning will I direct my Prayer to thee and look up Psal 88. 13. In the morning shall my Prayer prevent thee So â—ob chap. 1. 5. He rose up early in the morning and offered up burnt offerings So the Church to express her longâ—ngs after God says Isai â—6 9. With my spirit within me will I seek thee early in the dimm and duskish morning while it is not yet so much as twi-light And our blessed Saviour Mark 1. 35. it is said of him theâ—e in the morning rising up a great while before day he went out and departed into a solitary place and there prayed Of Luther it is said that every day he spent three hours in Prayer Etiam studijs aptissimas even those that were most proper for study and surely no time so proper as the morning foâ— study and no â—â—me more proper then the morning foâ— Heavenly duâ—y anâ— labor Under the Law they who gathered not Manna in the morning had none all day anâ— they who begin not with God in the morning have â—arâ—lâ— any thing to do for God or in â—eaven all the â—ay if the world â—s but the start of Reâ—â—gion in the morning is hard for Religion to overtake it all the day 2. In the Evening or last part of the day As God lets him see the day begin in mercy and end in mercy so then is a Christian minding the good things of Eternity when he both begins the day with God and ends it with God When Eternal good things are the first things he labors for in the morning of the day so they are the last things he minds in the evening of the day then he may be said chiefly to be imployed about Eternal good things When before he begins with the world or any business on Earth he begins with God and the things of Heaven and when he hath done with the world and all business upon Earth he again returns to mind God and the things of Heaven As under the Law God had his evening and morning Sacrifices 1 Chron. 16. 40. 2 Chro. 13. 11. So from him God shall have his evening as well as his morning Services Twice a day was God worshiped in the Temple both morning and evening twice a day was the Jews constant course to be in the Temple there to worship God They had their morning sacrifice when they went to their labor and their evening sacrifice when they ended their labor they gave God the first part of the day and the last part of the day although they were days appointed for work they gave the Lord his part of every day so when a Christian though he does follow the work of his particular calling in the day yet forgets not to labor for what is chiefly to be labored for as in the morning and first part of the day so in the evening and last part of the day he is obeying our Saviour's Injunction in the Text. 2. When he does it in the night time It is true the night is for sleep God hath made the night time for man to rest in they that sleep sleep in the night 1 Thes 5. 7. and sleep is a singular mercy when God does afford it tis ros naturae the Nurse and dew of Nature the sweet Parenthesis of all griefs and cares t is Medicus laborum redintegratio virium recreator corporum the great Phisitian of the sick body the redintegration of mans spirits a reviver of wearied bodies more necessary then meat and drink and without which a man were not able long to subsist but yet as the whole day is not alwayes to be spent in bodily labors no more is the whole night alwayes to be spent in taking of bodily rest under pretence of a little time allowed us for that use the half of our time should not alwayes be exacted from us Heathens will herein shame many Christians Alexander and Caesar parted the night into three parts the first they took unto rest the second to the works of Nature the third to their Studyes and thus they did because they were forced to take the day-time for the Government of their Kingdomes and administration of warlike affairs Indeed God sometimes withholds sleep from men in the night that they might be imployed in some Nocturnal actions of piety towards God for the good of their immortal Souls Sometimes that they may call to mind their sins to mourn for them and repent of them that so they may not sleep the sleep of death Psal 13. 3. that a sensible sinner can truly say with David Psal 6 6. v. All the night long make I my bed to swim I water my Couch with my tears surely these are no tears of an Hypocrite that are shed in the night and that in such abundance as to cause a flood in the bed God deals by Men as those used to be dealt with who had the Sweating-sickness In the Sweating-sickness that raigned sometims in England those that were suffered to sleep as all in that case were apt to do they dyed within a few hours the best office therefore that any could do them was to keep them waking though against their wills so God deals with many when he brings their sins to their remembrance the thoughts of their sins will not let them sleep As t is said The rich Man's abundance will not let him sleep Eccles 5. 12. care of getting and fear of losing breaks his sleep and how oft does God make the poor penitent troubled Sinner find this true that the abundance of his sins will not let him sleep Sometimes to pray unto God in the night T is true the day is most seasonable to work in Night cometh saith Christ when no Man can work John 9. 4. v. that is then it is unseasonable to work but though it be unseasonable to follow the works of our particular calling in yet it is not unseasonable to Pray in of Samuel it is said 1 Sam. 15. 11. v. he cryed to the Lord all night for Soul And of David it is said 2 Sam. 12. 16. v. And David fasted and went in and lay all night upon the earth when he sought to God by Prayer for his child So did our blessed Saviour Luk. 6. 12. v. in the Mountain he prayed all night totam noctem consumpsâ—t in â—raeciâ—us he spent the whole night in Prayer when Christ prayed for sinners he prayed all night long that they might learn how to pray for themselves if God drive sleep from them or the condition of their souls reqâ—ire iâ— not only to pray in the day but also in the night so did Jacob when he wrestled with God in the shape of a Man Gen. 32. 24. 25. â— untill the breaking of the day Iâ— is storyed of St. Anthony that having spent the whole night in Prayer
men are very apt to have good conceits of themselves Wretches that give way to all manner of sin and uncleanness and fulfil the lusts of the flesh and of the mind yet they are confident of Heaven and the injoying Eternal good things in heaven when they are running headlong to Hell But these men will be frustrated of their expectations Pro. 10. 28. v. The hope of the Righteous shall be gladness but the expectation of the Wicked shall perish Pro. 11. 7. v. When a wicked man dyeth his expectation shall perish and the hope oâ— unjust men perisheth Methinks it is one of the most doleful spectacles in the whole world to stand by such a one in his dying hour that all his life long never took any care for his souls Eternal welfare never so much as entertained any serious thoughts of Eternity but spent all his days in sinning against God and then to think of his Soul and his hopes departing together and with what a sad change he appears in Hell that was confident he should have appeared in Heaven with what amazedness he stands amongst Devills that was confident he should stand before God That place is remarkable Job 11. 20. v. But the eyes of the wicked shall fail and their hopâ— shall be as the giving up of the Ghost As a dying man a little before his death is pritly joyful and merry entertains some hopes of a longer life but when his Eye-strings crack and the tokens of death appear upon him then his heart fails him and all his hopes are dashed in pieces and taken from him just so it will be with the greatest number of Men in the world they are full of hopes for Heaven and Glory and Everlasting life they are confident that they shall have their share of the good things of Heaven untill they come to dye but then their hopes leave them and all their expectations perish for of those many that hope to injoy Eternal happyness there are but few will be Eternally happy Matth. 22. 14. Many are called but few are chosen to Eternal life there shall droves and herds of Men be damned to all Eternity but there is but a little flock that shall be saved Heaven is a stately Pallace but with a narrow portal hence so few enter in at it Matth. 7. 13 14. v. Enter ye in at the straight-gate for wide is the Gate and broad is the way that leadeth to Destruction and many there be that go in thereat Because strait is the gate and narrow is the way that leadeth unto life and few there be that find it It is but a little flock to whom the Father 's good pleasure is to give the Kingdom Luk 12. 32. v. The Greek words are Emphatical there are two diminutives Fear not little little flock To shew that the flock that shall come to the Kingdom of Glory it shall be but a little little flock Alas they are but as the Gleanings when the Vintage is done here and there a bunch left upon the outmost branches but one of a City and two of a Tribe Matt. 24. 13. He that indureth to the end shall be saved The love of many shall wax cold but he that indureth to the end shall be saved Loe it is but an He a single Man a very few holdeth out in comparison of the many Apostates that fall from their own stedfastness Somewhere I have read it of St. Chrysostome that he asked this question in a publick Sermon of his at Antioch How few are there think you in the City of Antioch that shall be saved and it was thus resolved In this great City of Antioch where there are an hundred thousand persons and above I hardly saith he in all my observation can discern an hundred that look after Jesus Christ and of these hundred I have great doubt many of them are unsound towards God We live in a land where many thousands profess Christ but God knows how few of them shall be Eternally happy hereafter Thousands and Ten thousands shall be woful and miserable indeed to all Eternity that never doubted of being glorified and happy to all Eternity The broad way to Hell is dayly thronged with passengers when the narrow way to Heaven hath in it but few travellers Infinite are the stalls and styes of bruitish Paganism and how many poor Savage Indians are there that know nothing of God and blind-folded Mahumetans who are taught to enslave their faith to a wretched Impostor and obstinate Jews that are wilfully blind and will not see the light of that truth concerning the Messias though shining clearly in the writings of the Prophets that if the whole world were divided into One and thirty parts there are as is observed by Geographers but five parts thereof that know or profess Jesus Christ thirteen parts of the world are possest at this day by Turks and Jews neither of which acknowledg Jesus Christ Seven parts of the world are possessed by meerly Heathens which know not Christ but worship Stocks and Stones and but five parts possessed with Christians so that there are Six and Twenty parts of the world that never look after a Christ that only can free us from Hell and give us possession of Heaven that only can deliver us from Eternal Torments and bestow upon us Eternal Happyness And of these five parts possessed by Christians how few make it their labor and pains to provide for Eternity Very true are the words of the heathen Orator Deteriorum magna est natio boni singulares there is a great nation of bad ones and but a few good ones but few that imbrace goodness and godlyness How should this consideration be as a motive and spurr to every one diligently to labor to be of that little number that shall go to Heaven and injoy the Eternal good things of heaven If there should be but one or two of a Town saved it is each man's duty to labor to be one of those two When that Questionist had demanded of our Saviour Luk. 13. 23. v. Lord are there few that be saved Christ he returns him this answer in the 24. v. Strive to enter in at the straight-gate for many I say unto you will seek to enter in and shall not be able Christus non respondit huic ad ea quae interrogabantur docuit tamen eâ—m quid ut salvaretur faceret though Christ tells him not that few shall be saved to satisfy his curiosity yet he would have him and us to strive and labor to tugg and take pains to enter and that from this consideration because many will seek to enter and not be able their seeking will not serve the turn will not do the work there must be laboring and striving to enter 6. From the necessity that there is of an injoying Eternal good things It is said of Pompey that when he was to carry Corn to Rome in time of Dearth he was in a great deal of
believer assured of such an house read 2 Cor. 5. 1. v. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands Eternal in the Heavens The Soul now dwells in the body which is but as a dark mean decaying old Cottage which is compassed about with bad neighbors The Soul finds the body but a dark habitation dark in comparison of Heaven As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica That Luther was in the light but all the world besides in darkness So only those souls by death removed out of the body and now in Heaven They only are in the light but the best of those that yet are in the body are in darkness The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job calls it an house of clay St. Paul in the place last named calls it an Earthly house Solomon calls it nothing but Dust Eccles 12. 7. v it is but a vile body Phil. 3. 21. v. T is but as one says a clay wall encompassing a treasure or a course case of a rich Instrument And that which is yet worse a decaying and ruinous habitation that will shortly moulder to Dust those parcels of dust making up the body that were bound together by the bond of innocency are by sin shaken loose and subject to a continual flux and decay But yet worst of all the Soul finds its dwelling compassed about with bad Neighbors how oft is the Soul whilst living in the body like Lot living in Sodomie even vexed with the filthy conversations of the Sodomites 2 Pet. 2. 7 8. How oft are gracious souls forâ—ed to cry out with David Psal 120. 5. Wo is me â—hat I remain in Mesech and dwell in the Tents of Kedar As bad Neighbors are always wrangling and quarrelling and stirring up discord with those they â—ive near so are wickd men always contesting with â—hese That the soul may truly say as Lamenting Jeâ—emy of the Church of the Jews she dwelleth among the Heathen she findeth no rest all her perâ—ecutors overtake her Lam. 1. 3. v. Much might have been said of the Souls present haâ—itation to make the soul at death willing to remove â—ut of it but what shall I say of that house not made â—ith hands Eternal in the Heavens Is the body a dark house Heaven is a light som house hence it is set forth by the name of Light Col. 1. 12. Saints in Light that is in the glorious Kingdom of heaven And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light there is a perpetual Day without Night there is no night there says St. John Rev. 21 25. v. Though some regions that lye immediately under the Pole have light for several Months together yet when the Sun withdraws from their Horizon they have as long a night and darkness as before they had a day but says St. John There shall be no night there no darkness there Is the body but a mean habitation for the Soul to dwell in Heaven is a most glorious habitation Lactantius beholding the magnificency of Rome said Quomodo caelestis Jerusalem si sic fulget terrestris Roma What an habitation hath God prepared for a Nation that love holyness and truth if he have such things as these for them that love Vanity What was the Temple built by Solomon for the Lord to this coelestial Paradise prepared by the Lord What are the Courts of the greatest Emperors to the Court of the great God what are the stateliest Fabricks in the world if compared with this Eternal house in Heaven Is the body a ruinous house that will shortly moulder into dust Heaven is an everlasting habitation It is called so Luk. 16. 9. v. They may receive you into everlasting habitations so is Heaven called in opposition to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the dust Many houses here below may be lasting but not everlasting but this runs parallel with Eeternity The first seat of the first Adam in the first Paradise was without doubt very glorious but not permanent not Eternal this is far better more glorious and Eternal Does the Soul find its present dwelling compassed about with bad Neighbors In Heaven there is good very good neighborhood It is related of Cato an old Roman that he advised in the purchase of a Farme or House that a man should consider of the vicinity or neighborhood there Ne malum vicinum haberet And to that purpose is related the proclamation of Themistocles a famous Athonian Captain in the sale of his Lands that if any man would deal with him he should be sure of a good neighbor There is if I may have leave to say so good neighborhood in Heaven There is God our Father he that begot us again lives in Heaven There is Christ our Elder brother sitting at the right hand of God in Heaven All the Saints departed are now inhabitants of the new Jerusalem which is Heaven And now Christians will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens when he comes to dye and his soul must be removed out of his clay Cottage Death to him will be but a bridg from Wo to Glory a passage out of a Wilderness to Canaan the end of his misery and the beginning of his felicity the conclusion of his labor and the settling himself to rest though death may be a wicked man's fear yet it will be his wish though it be the others shipwrack yet it will be his entering into harbor though it be the others remove from Earth to Hell yet will it be his remove from Earth to Heaven To him death will be gain to the other death will be a loss Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness but to him an entrance into Eternal life and an heavenly light Death to the wicked man will put an end to his short joys and begin his everlasting sorrows but to him it will put an end to all sorrows and begin â—his everlasting joys When Valentinian the Emperor was upon his dying bed among all his victories only one comforted him and did him good and that was victory over his worst enemy viz. his own naughty heart So this one thing is enough to comfort a believer and do him good upon his dying bed That having faithfully all his days labored for Eternal good things now that he must dye yet his eyes will be no sooner off these temporal things but they shall behold Eternal objects and the same minute that shuts his eyes shall again open them to behold God and as it determines his misery so it shall
begin his happyness and feoffe him in that glory which he cannot but for ever injoy This made holy Basil so resolute in his answer to Modestus the Emperor's Lieutenant when he threatened him with death Death saith he is a benefit to me it will send me sooner to God to whom I live to whom I desire to hasten This made that noble army of Martyrs mentioned in Ecclesiactical History such Lambs in suffering that their persecutors were more weary with striking then they with suffering This made them slight the sentence of death go cheerfully to the stake and leap into beds of Flames as if they had been beds of Down and to suffer the most exquisite deaths and torments that ever the wit or malice of men or divels could invent or inflict upon them 3. Eternal good things will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of Judgment when all the world shall be on fire about his ears and all earthly glory shall be consumed yet our Saviour encourages such then to look up and lift up their heads for their redemption draweth nigh Luk. 21. 28. v. We have seen the man injoying Eternal good things upon his death-bed not shrinking or trembling at death sed post hoc judicium but after this the Judgment Heb. 9. 27. v. whither if we follow him though he stands at Christ's barr yet not fettered in chains like a Malefactor expecting a dreadful Sentence neither trembling at Judgment to come as Felix when he was a Judg upon the bench did when he heard St. Paul preach of Judgment to come The Epicures Atheists and those debauched ones that now Hector it out so stoutly in the world and brave it in a way of all manner of Voluptuousness both in despite of God and men these would be glad if death were ultima linea rerum the last line of all things that when they dye and lye down in their graves there might be no Resurrection As Solomon calls the Grave a long home Eccles 12. 5. v. they could wish it were rather an everlasting home and that the grave might never give up her dead Rev. 20. 13. v. But as death is a sleep so it might be an Eternal sleep that there never might be any more Evigilation or waking out of sleep It would please them to hear the grave called Invium retrò sepulchrum a place that had no regress thence and they could wish from their hearts the doctrine of the Saduces against the Gospel were as true as the Doctrine of Jesus Christ in the Gospel Jesus Christ in the Gospel tells us both of a day of Resurrection and a day of Judgment but the Saduces teach that there is no Resurrection no Judgment nor Judg as these wish there were not so dreadful are the thoughts of that day unto wicked men This day will be the greatest for terror to those who never possessed more then this world but the greatest for joy to those who not contented with this world had their hearts taken up with the great things of another world When the greatest part of the world shall be sent trembling to Hell being doomed to everlasting Flames and for ever to remain in the same condition of the Divels themselves then they shall go triumphingly to Heaven be actually stated in an everlasting happy condition and for ever delivered from their fears and doubts of Salvation which all their lives-time were a grievous burthen unto them Terrible will this last day be to all those who never looked after providing for the Soul's welfare but it will be a joyful day to those who have laid up treasures in Heaven whither both Soul and body those two old companions are joyfully hastening together Happy Christians are they who in this day of Grace the only time men have to provide for their Eternal Condition have gotten their souls stored with Grace those who now have their souls made gracious shall then have both their souls and bodies made glorious Time was when sin had changed their souls from their Original beauty and glory had changed them from their primitive excellency and holyness their natures were then altogether sinful but at their conversion Nature was turned into Grace and now at their Resurrection unto Judgment those who had here gracious souls will then have as glorious souls so glorious bodies Then their souls shall be wholly freed from all sins and corruptions and brought to their primitive beauty and comliness and their bodies from mortality and all sinful uncleanness that they may by Christ be fashioned like unto his glorious body It was a rare saying of holy Bernard and worthy to be written in letters of Gold says he Christ hath a double coming He comes now by his Ministers to make his peoples souls gracious and at the day of Judgment he will come in his own person to make their bodies glorious those that have gracious Souls now shall have glorious bodies then even bodies conformable to the glorious body of Christ Phil. 3. 21. v. Who shall change our vile body that it may be fashioned like unto his glorious body like unto the Sun-like resplendent body of Christ Their corruptible bodies shall be changed and be made incorruptible their natural bodies shall be changed and be made spiritual bodies their mortal bodies shall be changed and be made immortal bodies 1 Cor. 15. 42 43 44. 53. v. Behold says St. Paul I shew you a mystery we shall not all sleep but we shall all be changed 1 Cor. 15. 51. v. speaking there of the last day Indeed the Apostle was already changed and the Corinthians were already changed if we consider what St Paul and the Corinthians once were they will appear to have been changed Nature in them was already changed into Grace but the change he speaks of which should be at the day of Judgment is this Grace should then be turned into glory Their gracious souls should be made glorious souls and their vile bodies should be made glorious bodies As the Inhabitants of Samaria once said Isay 9. 10. v. The Sycomores are cut down but we will change them into Cedars the Sycomore is but a mean despicable tree to the Cedar the bodies of the best are but vile and despicable bodies now but at the day of Judgment they shall be changed into glorious bodies In that glorious morning when Christ shall come to Judgment every one that hath gotten grace here shall put on a new fresh suit of flesh richly laid and trimmed with glory says an ingenious person So much good will Grace do us then and stand us in stead then Then to have an interest in God the God of all grace will also do us good and stand us in stead then those who have gotten God for to be their God in Covenant with them will find their interest in God to do them good though God will then be a
wearing the oyl of their Lamps wasting â— and time is carrying them towards the habitations of Eternity and they quickly come to an end but in Heaven our being our blessed being shall have no end Ibi esse nostrum non habebit mortem It is the promise made to those who are believers John 3. 15. v. That whosoever believeth in him should not perish but have Eternal life the life in Heaven is a lasting life indeed Adeo diutina quod nequit terminari So lasting as it is everlasting A life that is as Eternal for continuance as he that had no beginning That not to be termed a life which consisteth of the body and the soul but that even that is truly life which flourisheth in the memory of all ages and which Eternity it self ever beholdeth says one Illa illa vita the life of glory that is life indeed where when a Man hath lived as many thousand years or ages or Centuries as there are piles of Grass on the ground or grains of Sand on the Sea-shore or Starrs in the Sky he shall be as new to begin again as the first day he lived in Heaven We are here ready to admire the great age of some men of such as live long but Nihil longam quod finem habet that is truly long that lasts for ever And this life that lasts for ever is enough to Comfort any Christian in the loss of a present life that will last but for a few years When Philip asked Democritus if he did not fear to lose his head he answered No for quoth he If I dye the Athenians will give me a life immortal his meaning was only this he should be Statued in the treasury of Eternal fame So may every Christian say who hath gotten Eternal good things for his portion When they dye and have an end put to this life God will give them a life immortal Such a man cannot but have his soul brimful of brave thoughts that in a dying hour is able to refresh himself with this meditation Though I now must dye and have an end put to my natural and miserable life yet I shall now enter upon an Eternal anâ— happy life 3. That Joy which is to be had in Heaven is Eternal Joy Whilst the best here in the world are weeping and many times full of Sorrow the worst and vilest oâ— men are full of joy and abound in their pleasures buâ— here is their misery the posting Sun of their joy anâ— pleasures after a short gleamand a few days vain glistering will set in the Ocean of endless Sorrow Thâ— wicked man's joy is but a short-liv'd joy soon puffed out and lasts but for a moment to speak of when it lasts longest Job 20. 5. v. The triumphing of the wicked is short and the joy of the hypocrite but for a moment and therefore it is by the Preacher Eccles 7. 6. v. compared to the crackling of thornes under a pot It is as soon out as in makes a great noise and dies But the joy of Heaven is lasting ye everlasting begun here and lasts to all Eternity called therefore Everlasting consolation such is the Saints joy 2 Thes 2. 16. v. We may compare their joy in Heaven as ones does God's rich mercy from whence it flows to the Oyl in the cruse which was still spending but never spent They who have made sure a provision for Eternity shall have joy for evermore In the world indeed they meet with many changes in this Babylon they are oftentimes forced to hang their Harpes upon the Willows and disabled from singing sweetly to the Lamb their Hebrew songs their estates and conditions are as variable as you see the Heavens at this time and season are now fair by and by foul now the Sun shines most gloriously but by and by the whole Heavens are cloudy and sending down showâ—â—s Their comforts have an Autumn and their joys a fall of the Leaf Their joys are soon clouded with sorrows for if God do but hide his face they are troubled Psal 30. 7. v Though they somtimes taste of the waters of life yet again they do drink of the waters of Marah Now they are with God in the Mount and see his face at another time they are walking in the valley of the shadow of Death and there wandring in a maze of perplexed thoughts heavy cares afflicting fears and bitter sorrows If at one time they have the oyl of joy and gladness yet at another time they have the spirit of heaviness and sadness If at one time they have sweet tastes of Heaven yet at another time they are even distracted with fears of Hell But in Heaven they shall have nothing but joy and no sorrow all tears there shall be wiped from their eyes and all sorrow driven from their hearts there they shall injoy full joy without any mixtures of sorrow they never sow again in tears but shall injoy good days for ever Rev. 21. 4. v. There will be no more death neither sorrow nor crying But Isay 61. 7. v. Everlasting joy shall be unto them yea fulness of joy and pleasures for evermore Psal 16. 11. v. there will be pleasures to all Eternity and millions of years multiplyed by Millions do not make up a minute to this Eternity The joy of Heaven is such a joy Quod non divellit aeternitas A joy that Eternity begins but Eternity shall never end Great was the Jews joy after that the lamentable and sad decree of Ahasuerus was reversed and Haman's plot defeated insomuch that the days that were appointed for their death and ruine were turned into day of feasting and joy and wherein they sent presenâ—s every man to his Neighbor and gifts to the Poor Esâ—her 9. from verse the 17. to 28. and this joy as it was then great so it hath been lasting for the Jews cease not to celebrate the same to this day But what is the Continuance of the Jews joy for this great Deliverance from Haman to the joy of every believer in Heaven for their deliverance from Hell that hath been but for some hundreds of years from the time of Ahasuerus to this present and say this annual commemoration should last as long as the World shall last yet would â—t be nothing to the joy in Heaven that shall last for ever 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance The greatest Inheritances that men do settle upon their children put them all together are not equivalent unto it When an Embassador told Henry the fourth that magnificenâ— King of France concerning the King of Spain's ample Dominions First saith he he is the King oâ— Spain â—s he so saith Henry and I am King of France but â—aith the other he is â—ing of Portugal and I am King of France saith Henry He is King of Naples â—and I â—m King of France He is King of Sicily and I am King of France He is King of
Nova Hispanioâ—a and â— am King of France He is King of the West Indies â—nd I said Henry am the King of France He thought â—he Kingdom of France only equivalent to all those Kingdoms how large and great soever how rich and â—eal thy soever they were so this Inheritance in Heaâ—en is more then equivalent to all the Inheritances in his world It is an inheritance infinitely large and â—at will satisfy all the children and heirs thereof â—ithout any occasion of eâ—vy or contention it is not â—e that Land that could not contain both Abraham â—nd Lot with their Substance whiâ—â— was the occasiâ— of quarrelling to the Heardsmen Neither is it onâ— large but lasting even everlasting Inheritances â—ith Men last but for a season this endureth for ever â— Inheritance incorruptible and that fadeth â—t away 1 Pet. 1. 4. v. Many Inheritances seem â—â— and glorious and it is a goodly thing to possess the inheritances of a Gentleman of a Knight a Lord an Earl or Duke but a Kings inheritance surpasseth all yet these inheritances may be taken from us whilst we are here even before death comes Mephibosheth's inheritance was given to Ziba and Naboth's Vineyard that was the inheritance of his Father was taken away by Ahab and Jezebel But this is called an Eternal Inheritance Heb. 9. 15. an inheritance we shall never be deprived of an inheritance to be injoyed world without end 5. The kingdom of Heaven is an everlasting kingdom A Kingdom is held to be the top of all worldly felicility but such honor have all the Saints they have all of them a Kingdom prepared for them Matth 25. 34. v. Then shall the King say unto them on his right hand Come ye blessed of my Father Inherit the Kingdom prepared for you from the foundation of the world Here is a Kingdom far excelling all worldly kingdoms what though any Prince should possesâ— twenty eight flourishing kingdoms as Charles the fifth did or that he ruled over an hundred and Twenty Nations as Darius King of the Medes did or that he injoyed an Hundred twenty and seven Provinces as Ahasuerus did or that he were actually Governor and Monarch of the whole world as Amurath the third styled himself and the great Cham of Tartarâ— reports himself yet what were all these Kingdomâ— and more then these to the Kingdom of Heaven But one Heaven is worth a thousand kingdoms The Kingdom of Heaven is an everlasting Kingdom it is called the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. v. The Kingdoms of thâ— world have their times and turns their ruines as welâ— as their rise so that most of them now live but by famâ— only to many Monarchs and somtimes flourishing Kingdoms there is left little more then their Name Not so the kingdome of Heaven we may write upon it the Venetian Motto Nec fluctu nec flatu movetur neither winds nor waves can move it It is therefore called a Kingdom that cannot be moved Heb. 12. 28. v. Wherefore we receive a kingdom that cannot be moved I may truly say of it what is said of that kingdom Dan. 2. 44. v. It is a Kingdom set up by the God of Heaven and it shall never be destroyed but stand for ever All other Kingdoms are but transitory only this kingdom shall remain for ever The kingdom of Israel was a long time very famous but at last came to decay It is observed somewhat to resemble the course of the Moon for alterations and change The Moon in 28. days finisheth her course fourteen days to the full and fourteen days to the wane so from Abraham to Solomon were fourteen Generations then the Moon was at the full from the end of Solomon's days to Zedekiah are fourteen generations and here the Moon decayed and waned but the kingdom of Heaven shall last beyond all time 6. The Crown worn in the kingdom of heaven is an Eternal Crown Such there are whose heads were long since destinated to a Crown Charles the Ninth was crowned at eleven years old Frederick the Second was crowned at three years old King James was crowned at ten Moneths old Sapores King of Persia was crowned whilst he was yet in his Mothers belly the Nobles setting the Crown upon his Mothers belly but the Saints and people of God were crowned in God's Eternal counsel before the world was founded What promises are there in Scripture of a Crown made 1. Gregem Christi bene poscentibus to such as feed the flock of Jesus Christ 1 Pet. 5. 2 3 4. v. Feed ye the flock of God which is among you and when the cheif Shepherd shall appear ye shall receive a Crown of glory that fadeth not away 2. Deum amantibus to â—hoâ—e that love God Jam. 1. 12. v. He shall receive a Crown of life which the Lord hath promised to thâ—se that love him 3. Advâ—nâ—um Christi diligâ—ntibus to such as love the appearing of Jesus Christ 2. Tim. 4. 8. v. Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge 〈…〉 ll give at that day and not to me only but unto all them that love his appearing 4. Tentationes sustinenâ—ibus to those who endure tribulation these shall have the Crown because they are brought to the strife to the fight of faith Jam 1. 12. v. Blessed is the man that endureth temptation for when he is tryed he shall receive the Crown of life 5 Ad mortem usque fidelibus to those who are constant unto death Rev 2. 10. v. Be thou faithful unto death and I will gâ—â—e thee a Crown of life those that persevere and hold on though meeting with persecutions and put to fight for a victory shall be crowned Clemenâ— Alexandâ—inus reports that there were in Persia three Mountains He who came to the first heard as it were a fâ—â— off the noise and â—oice of them who were fighting he who attained at the second heard perfectly the crys and clamours of Souldiers ingaged in the fury oâ— a baâ—tail but hâ— who attained uâ—to the third heard nothing buâ— the joyful acclamatioâ—s of a victory This happens really with every Christian striving for Heaven who are to pass three mystical Mountains to wit Reason Grace and Glory He who comes at the knowledg of Reason gives an alarm unto Vice which he combats and overcomes by Grace and in Glory celebrates his victory with the joy and applause of all the Inhabitants of Heaven and is crowned a conqueror with an incorruptible crown 1 Cor. 9. 25. v. And every man that striveth for the mastery is temperate in all things now they do it to obtain a corruptible crown but we an incorruptible Crown The most Royal Diadems that are worn by Princes in the world are but corruptible ones that in Heaven is incorruptible Crowns are made of Gold though they be also inriched with Jewels Gold indeed is the most during Metal but Solomon's rich
Diadem made of the pure gold of Ophir is long since dust but the Crown of glory worn in the Kingdom of Heaven is immarcessible incorruptible and lasting beyond all compass of time being without all possibility of alteration as there will be found no Cross set upon this Crown so there will be no end of this Crown It s no news to hear of Crowns in the World pluckt from the heads of Kings and Emperors but Fortune that ridiculous riddle of fools cannot reach this Crown for as it is super-eminent so it is permanent Then the head wearing this Crown and the crown then worn will be both immortal the person glorifyed and the Crown of glory both will endure for ever You will hardly hear of a King or Prince that wore the Crown of his Kingdom the whole age of a Man long a time as a man may naturally live which the Psalmist says is threescore years and ten and few come to fourscore but the Philosopher makes the life of a man an hundred years yet Saints in glory wearing this Crown will injoy not only the age of a man but In secula seculorum for ever and ever 7. The house or habitation prepared in Heaven is an Eternal habitation God is an excellent preparer He prepared a table in the Wilderness for the Israelites where he gave them water out of a stony rock and Manna from Heaven He prepared a Kingdom for Hester when she was a poor banished Maid He prepared a Whale for Jonah when he was cast into the Sea He prepared the World as an house well furnished against the coming of Man into it But of all preparations that is the greatest He hath prepared for every Believer an house Eternal in the Heavens 2 Cor. 5. 1. v. For we know that if our Earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand Eternal in the Heavens Here is the habitation prepared for every true believer that which St. Paul lays claim to belongs to each member of Jesus Christ so that each one of them may say Was Heaven prepared for Abraham Isaac and Jacob so it is prepared for me Was the Apostle St. Paul sure of this so am I. Was Lazarus carryed up thither so shall I I shall one day inhabit those habitations scituate in heaven An house scituate in a fruitful and pleasant Countrey is very taking with every one An house in some great City is of great esteem What would you judg of an house to have been scituate in Jerusalem that Princess and Paragon of the Earth and for Renown called the City of God But this is the new Jerusalem this is Mount Zion the garden and paradise of God here is an house scituated not in any Kingdom of the World but in the Kingdom of the Saints not in any Region of the Earth but in Heaven in the Land of Promise flowing with Milk and Honey where are fruitful Hills and pleasant Vallies whence came all those large clusters of Grapes of inward and outward comforts unto us whilst we are on this side the river This sets forth the excellency of the habitation that it is in Heaven when Christ would shew the excellency of the bread of Life he says It is bread from Heaven the excellency of Spiritual and Eternal blessings is set out in this That they are blessings in heavenly places Ephes 1. 3. v. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Because Gold is the most precious metal therefore we lay it over things not only Wood and Cloth but Silver it self we will wash over Silver it self that is a precious metal with Gold that is the most precious metal So because Heaven is so excellent we find the choicest blessings and good things guilded with this adjunct and all to shew the wonderful excellency of Heaven it self this then sets out the Excellency of this building of God it is in heaven and our Saviour Christ calls it his Father's house Joh. 14 2. v. In my Father's house are many Mansions this was created to be the Court of the great King the Praise of the whole World made to be a Non-such most magnificent stately and glorious farr above the reach of the thought of Men no man being able in words to set forth what Workman-ship and â—are pieces what Majesty and incomprehensible Excellencies are in this Palace of the great King and heavenly habitation of Saints and Angels It pleased God to create this glorious â—abrick which we see for his servants to inhabite in for some time but this is not to be compared to the Palace in Heaven When in a Kingdom we see Subjects live in stately houses what houses think we Kings live in Verum haec tantum alias inter caput extulit urbes Quantum lenta solent inter viburna cupressi To use the Poets words for look how much the greatest Palaces of Kings and Princes do exceed the poorest and meanest Cottages so much nay infinitely more does Heaven the greatest Palaces themselves that soon will be laid in the dust The most sumptuous Palaces and the strongest Materials have vanity written upon their Portalls and are oftentimes demolished and laid in the dust hence those ruines of whole Cities strong Castles great Abbies and Monasteries these are subject to Fire Earthquakes Storms Tempests Inundations and many other Casualties but Heaven hath Eternity written upon the gates thereof and shall stand for ever Say that many houses in the World Kings Palaces and strong Castles have stood long have lasted already many generations and yet may indure hundreds of years and be neither burnt with Fire nor shaken with Earth-quakes nor battered with Canon nor blown up with Gunpowder but continue quiet habitations not only to the present possessors but Ad natos natorum Et qui nascentur ab illis even for many years many Generations be continued to their children and to the children of their Nephews Yet who knows not that the like places have somtimes been laid waste the line of Confusion hath been stretched out upon them thorns and nettles and bryers have grown up in them they have beâ—n habitations for Dragons and Courts for Owls Corâ—orants and Bitterns have possessed them Ostriches and Ravens have dwelt in them the wild beasts of the Desert have there met with the wild beasts of the Islands and the Satyre hath been heard to cry to his fellow the Shrich-Owl hath also rested there and found for her self a place of rest there the great Owl hath made her nest and layed and hatched and gathered under her shadow and thither have the Vultures been gathered together As the Lord in Isay 34. for many Verses threatens to deal with his Churches enemies But say they should escape such desolating Judgments yet the day is coming when they will be consumed and brought to nothing When the
Disciples came to Christ and shewed him the goodly buildings of the Temple after that Herod to get the peoples good will had been at wonderful charge in building and beautifying of it says Christ to them Matth. 24. 2. v. See ye not all these things verily I say unto you There shall not be left here one stone upon another that shall not be thrown down This thing was afterwards fulfilled when the Temple was set on fire by Titus his Souldiers that it could not be quencht by the industry of Man for Titus himself would have preserved it as one of the Worlds Wonders from being burnt but could not such was the fury of the Souldiers So may I say look upon the strongest most glorious and magnificentest Structures in the world yet time will come when there will not be left one stone upon another We see 1 Kings 18. 38. v. That the fire which came down from Elâ—â—ah's Sacrifice did not only burn up the Sacrifice and the wood but it did lick up the water and burn up the Stones Then the fire of the Lord fell and consumed the burnt Sacrifice and the Wood and the Stones and the Dust and licked up the water that was in the Trench 1 King 18. 38. v. So the fire of Heaven will not only burn up the sleight buildings but also the strongest houses that be made of sollidest matter of Brick and Stone and Marble yea if they were houses of Iron they shall be destroyed and dissolved Many times if ordinary and sleight houses be burnt such as be of Brick and Stone escape but at the day of Judgment not only the sleight buildings shall be burnt but also the strongest houses such as are made of no combustible matter of brick and stone But this building of God an house not made with hands will be Eternal in the Heavens Heaven is therefore Luk. 16. 9. v. called an Everlasting Habitation and that in opposition as hath before been noted to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the Dust when as Heaven will be for the Saints and Angels an habitation for ever It was a rejoycing to David that God would give him a Kingdom but more that he would prepare a Kingdom to his house a great while 2. Sam. 7. 16. 18 19. v. David took it for a great favor that God would bestow a Kingdom upon him and yet saith he in the 19. v. This was but a small thing in thy sight O Lord God What was it but a small thing to give a Kingdom No but there was somthing more than a Kingdom and that was this that his Posterity should sit on the Throne for a great while Thou hast spoken of thy Servants house for a great while to come This made the mercy greater Even so t is here should we be in those heavenly Mansions but a few days or years and then to have them dissolved yet this were worth more labor and pains and seeking after than all the worlds glory but they shall be there for ever and our abode shall be made there for ever it shall never have an end 4. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because Eternal good things are always desirable good things that a man shall never be weary of a man may after a short time of injoyment be weary of other things they oft prove vexing and molesting to the injoyers of them though somtimes never so much affected loved and desired as many VVives to Husbands children to Parents Servants to Masters Preferments to the Ambitious Crowns and Scepters unto Kings and Princes We do not always find all those who have more of the world than others to have more content from the world than others or less troubles and cares in the world than others they have more delicates than others but these often so dissweetened with crosses that they take little pleasure in them they may have more attendants than others and thereby not seldom attended with more discontents than others How many at one time are vexed that as heirs they come to their estates no sooner at another time they are vexed as at Death they can keep them no longer some are vexed in getting these things like Ahab who waxed heavy laid him down upon his bed and would not eat only because he could not obtain Naboth's Vinyard Others are vexed in the keeping of them being troubled and perplexed with Law-suits How often find we not a few vexed somtimes that they have wasted and spent so much and now have less then themselves once had That the world to many is a sharp bryar to prick them rather then a flower to delight them and whilst they suck freely the breasts of the world in the one they find nothing but the wine of vanity and in the other the water of vexation Solomon who was a great and mighty King that had riches without example and Reigned Forty years in a most rich and flourishing Kingdom which was a sufficient time to content his mind in gathering riches in sumptuous buildings in multitude of horses in all variety of Studies and Sciences one that had traversed his spirits through all the secrets of Nature from the Caedar to the Hysop that he was even the most experienced one for enquiry he at last considering how these sweets were confected with bitterness makes this close of all his actions Eccles 1. 14. v. I have seen all the workes that are done under the Sun and behold all is Vanity and vexation of Spirit Solomon had obtained as large and as intuitive a knowledg as humane curiosity or furtherances could attain unto and in these words gives us an account of all Temporal things after he had taken an Historical and Penetential review of all the inquiries he had made into them and what finds he He found by diligent inquiry how much they do molest and disquiet the hearts of Men they were not only ineffectual to confer happyness but which was worse apt to bring or cause much affliction and trouble upon the hearts of those who are too earnestly conversant about them And again Eccles 2. when from the 3d. verse to the 11th verse he had drawn out the thread of delight and stretched the webb of all worldly pleasures and injoyments upon the largest tenter of Variety he saith he found nothing in it but Vanity and vexation of spirit v. 11. Then I looked on all the works that my hands had wrought and on the labor that I had labored to do and behold all were vanity and vexation of spirit Hereunto agrees the words of St. Paul 1 Tim. 6. 10. v. for says he The love of Money is the root of all evil which while some coveted after they have erred from the Faith and pierced themselves thorow with many sorrows And very remarkable are the words of our Saviour Matth. 13. 22. v. where he
this he kept as the Oratour doth his best arguments unto the last At his last bidding the Devil sheweth him all the glory pomp wealth and dignity of the World with these the Dâ—vâ—l hoped to dazle our Saviour's eyes those windows of the Soul and to imprison his affections as knowing that temptations of profits pleasures and honours are most forcible with men Set but a wedge of Gold in Achan's sight it dazles his eyes it bewitcheth his heart and now Joshuah that could stay the course of the Sun cannot stay him from lusting and laying hold of it Set but preferment before Balaam's eyes herewith they are dazled and his heart bewitched and his Ass never gallops fast enough after it Promise but Judas thirty pieces of Silver and his eyes are dazled therewith and his heart even bewitched that he will betray innocent blood to get it Thousands have dyed of the wound of the eye And so herewith the Dâ—vâ—l hoped to prevail with Christ he shews him all the Kingdoms of the World and the glory of them and saith unto him All these things will I give thee if thou wilt fall down and worship me Matth. 4. 8 9. v. A most tempting object but this Heavenly Eagle had Oculum irretortuâ— and was not at all moved at the beauty and bravery of all the Kingdoms of the Earth the glistering pomp whereof had misled millions when their eyes have been dazled with the gayety thereof As some have had their eyes so dazled with going fires that they have gone out of the good path which would have lead them to their journeys end and have instead thereof been led into hedges and ditches into pooles and waters So have men been turned out of the way leading to Eternal life and have been lead in the way that leadeth to the chambers of death by this means What is told of the Serpent Scytale is applicable here they say of this Serpent that when she cannot overtake the fleeing Passengers she doth with her beautiful colours astonish and amaze them and so dazle their eyes that they have no power to pass away till she have stung them to death Even so the lustre of things below so dazle the eyes of men and bewitch their hearts that they have neither will nor power left in them oftentimes to look after things above 4. Reas Because Eternal good things are not without great labour to be obtained it will cost a Christian some sweat before he getteth into Heaven To climâ— up an high hill is difficult and will ask a man no little labour but to run down the highest and steepest hill is easie Facilâ—s est descensus Averni Hell may be gained without storm labour or pains taking But Heaven must be laboured for and the things that belong to our everlasting peace are not to be possessed without an holy Industry To obtain such great things as these is not so facile a work as most men do imagine Trifles may be had at a trivial rate but Difficilia quae pulchra things of worth as all Eternal good things are are not obtained without great toyl and labour The Lord Jesus Christ who hath made known these things to the World and who knoweth better then the greatest Doctors or Masters of the School the worth and excellency of them and what pains there must be used to obtain them he hath told us that the way to them is narrow and strait and requires striving Luk. 13. 24. v. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able And that we must as so many Souldiers force our passage thither Matth. 11. 12. v. And from the dayes of John the Baptisâ— until now the Kingdom of heaven suffereth violence and the violent take it by force And after all ouâ— striving and fighting we must fall to digging for these things as for hidden treasures Prov. 2. 4. v. and pass through many tribulations and asperities many dangers and troubles yea possibly through prisons fires and bloody labyrinths before we can come at them Acts 14. 22. v. We must through much tribulation enter into the Kingdom of God These things lessen mens appetites after them and do make them less desirous of them yea to leave pursuing of them upon pretence of that difficulty there is to come by them as fearing they should in the pursuit meet with affronts and disgraces tempests of rage despight and hostilities from violent persons and unreasonable men and in the end lose their lives which they prefer before all other interest This the very reason why no more put out themselves to obtain these good things of Eternity Omnes enim appeâ—unt delectabilia fugiunt labores difficultates The generality of men are for what is facile and delightful not for hard labours and difficult undertakings Herein few are like that Emperour I have read of that delighted in no undertakings so much as those who in the esteem of his Counsellours and Captains were most difficult and impossible If they said such and such an enterprize would never be accomplished it was argument enough for him â—o make the adventure and he usually prospered he seldom miscarried But hence comes men's backwardness herein because flesh and blood can not endure such Spiritual labour and pains for them Men are naturally overgrown with Spiritual sloth and a careless laziness they are loath to put themselves to so much labour this way which is so opposite to their corrupt natures Viscera terrae extrahimus ut digito gestetur gemma quam petimus Men willingly will draw out the very bowels of the Earth that they may get the gemme they desire How will men toyl and labour to digg for Gold and Silver and yet take no pains for Grace and Glory for Christ and Heaven How will men weary themselves in pursuing their sins but yet are backward to be at any pains for the saving of their souls Impii quam strenue serviunt Diabolo They will even sweat in the Dâ—vâ—ls work and yet not â—o much as stir themselves in the service of God or for the good of their Souls They will do wickedly with both hands earnestly and often tire themselves to get to Hell but to get to Heaven they will hardly labour with one of their fingers Heaven and Eternal good things they would have hereafter but are loath to put themselves to take pains for them now they are like Solomon's Sluggard mentioned Prov. 13. 4. v. The soul of a sluggard desireth and hath nothing Vult non vult piger so the vulgar Latin reads those words The Sluggard would and he would not he would have the end but not use the means So it is with these Spiritual Sluggards they would sit at Christ's right hand but they would not drink of his Cup nor be baptized with his Baptism they would be admitted into the Kingdom of God but not pass through many tribulations
are those Eternal good things we were told of out of the Gospel here is that Eternal God that glorified Christ those beautious Mansions those Rivers of pleasures those joyes without end and Crown of Glory we heard of out of the Gospel that knowledge we had of them out of the Gospel was truth and that labour and pains we took to obtain them was not in vain Indeed not all that do pretend to know the excellency of these things do labour after them As Plutarch said of the Grecians they knew what was just but did it not So these know what things are Eternally good but they labour not after them The Devil no doubt hath a great deal of knowledge hereof he knows there is Eternal glory everlasting joy and pleasures for evermore in Heaven he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the great knowledge he hath but the Devil does not labour after them Hell is full of many knowing heads of men who once had knowledge to bespangle them but none to sanctifie them Of men who once had knowledge to enable them to dispute de caelo rebus aeternis but none to enable them to labour for Heaven and Eternal things Malâ—â—t disputare quam laborare they took more delight to dispute of them then to labour for them Of men who once had Metaphysica ingenia Metaphysical heads and much knowledge to write learned Exercitations de Deo of God but none to put them on to labour to get into Covenant with God and to have God for their God Of men who might have much knowledge to labour for the Philosophers Stone that Midas like they might turn all they touched into Gold but none to make them labour that their portion above all other portions might be God That had the World no other Bibles to teach it that these things were to be laboured for thâ—n the labour and pains these men took for them the World had not known there had been such a duty commanded Sapientes sapienter in infernum descendunt Even men furnished with great helps of such knowledge miscarry to all Eternity when others less knowing yet spiritually knowing and diligently labouring are happy to all Eternity Insurgunt indocti rapiunt caelum nos cum omnibus doctrinis detrudimur in gehennam said one Many learned and great knowing men can dispute of Religion and Heaven but others of less learning and knowledge labouring religiously for Heaven surprise it But without knowledge thereof and of the true way to obtain these things men can no more come to obtain them thâ—n Devils can that habitation which they once forsook Hosea 4. 6. v. My people are destroyed for lack of knowledge Why do none seek after God labouring to get God for their God St. Paul gives the reason Rom. 3. 11. v. There is none understandeth What follows There is none that seeketh after God None seek after God because none know or understand God It is true of all Eternal good things why do no more seek after them labouring to get them for their treasure because no more understand and know them and the excellency of them they have no Spiritual judgment in such things Ask many men why they do not such and such things why they take not such courses and wayes that might verily prove gainful and very advantageous unto them the answer usually given is this They have no understanding in such things they have no knowledge in such wayes and courses Which holds most of all true herein they know not Eternal good things they understand not the surpassing excellency of them and this is the reason they never look after them Here many men are like the Cock in the Fable they are not acquainted with such Jewels as God and Christ Grace and Glory are and so had rather have their Barley-corn then all such Jewels they had rather feed upon the Onions and flesh-pots of Egypt thâ—n labour to be fed with that meat which endureth unto Eternal life I will not ask you what Aristotle whom one calls Vltimus conatus Musarum as if Nature could not have sent forth a greater Artist or Plato what Tully or â—ato ever understood or knew any thing hereof or laboured for an interest herein they were Heathens and had no Scripture light no revealed light for even amongst our selves who are called Christians there are many enjoying this kind of light that yet know nothing of the excellency thereof How many such have a damnable ignorance covering the faces of their Souls as darkness did the deep at first they have a very Chaos in their Souls they are as it were shut up in a dark dungeon We have I fear many that are no more acquainted with the worth and excellency of such things then Heathens and Pagans no more then savage Indians or rude Barbarians As your Batts and Owls can see well enough in night but not in the day So we have millions that do frequent our Church Assemblies who though they have parts abilities and are of quick apprehensions and great knowledge in the things of darkness matters of sin and the world yet in the things of God and Heaven they are stark blind says the Apostle Paul of some of the Corinthians in his dayes 1 Cor. 15. 34. v. Some have not the knowledge of God I speak it to your shame The like may we say of many of our hearers there are many that have no knowledge of God of Justification Sanctification or Glorification we speak it to their shame and it ought to be to their grief In such things they are very Sots and know nothing they savour nothing but the things of the Earth they reâ—ish nothing but what flows from creature contentments they know nothing of Eternal excellencies all their knowledge lyes in Earthly things because Earthly things are all they mind Herein they are knowing men indeed herein they do abound with knowledge but it is with such a knowledge as like the Ostritches wings make them out-run others upon Earth and in Earthly things but help them never a whit towards Heaven And there are plenty of such dust-heaps in every corner but of persons knowing of and labouring after Eternal excellencies Hand facile invenies multis e milibus unum there is a very great scarcity These are as Gideon's tâ—ree hâ—ndred when the ignorant ones as the Medianites lye like Grashoppers for multitude upon the earth or as those Syrians 1 Kings 20. 27. v. they fill the Countrey they darken the Air as swarms of Flyes once did the Land of Egypt What Cicero says of thankful men may be said of the fewness of these knowing men Perraro grati reperiuntur It is hard to find a thankful man so is it hard to find men labouring chiefly for Eternal good things because it is also hard to find out men that know the excellency of them 6. Reas Because men do not as they ought work upon their hearts such Divine
account themselves happy in these Earthly enjoyments The fourth particulor propounded was to make Application of all and here I shall speak but to three Uses Vse 1. By way of Lamentation and that over two sorts of men 1. Over those that instead of labouring foâ— these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provisioâ— for the flesh without the least thought upon Eternity that follows 2. Over those whose minds and hearts are oâ—ly set upon Earthly things and whose affections are faâ—â— nailed to the Earth making all the motions of their Souls to wait upon their Earthly designs and that so fixedly as if they had resolved upon no other Heaven then wealth Vse 2. By way of reprehension to reprove those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life Vse 3. By way of Exhortation to exhort every one to labour after Eternal good things CHAP. VIII Vse 1. BY way of Lamentation over those two sorts of men named whom when I consider how much they prefer momentany pleasures before Eternal joyes Earthly trash before everlasting riches and what little care they do express to have of their Souls of Heaven of being in Covenant with God of having an interest in Christ of gaining the Holy Spirit of Grace thereby to be brought out of that undone estate and condition they are naturally in I see cause to be Afflicted and mourn and weep to let laughter be turned to mourning and joy to heaviness Jam. 4. 9. v. as often as I think of their present sinfulness and their future Eternal miserableness When Jeremiah foresaw the heavy wast and destruction that should befal Moab Jer. 48. at what time the spoyler should come upon every City and no City should escape but the Cities thereof should be desolate without any to dwell therein and Moab should be a derision and dismaying to all them about him there should be no more praise of Moab but a continual weeping should go up the little ones of Moab should cause a cry to be made and the chosen young men thereof go down to the slaughter all joy and gladness should be taken from the plentiful field at the 17. v. the Prophet calls upon all those who are about Moab to bemoan Moab and at the 20. saith he Howl and cry tell ye it in Arnon that Moab is spoyled But how is the Prophet himself affected therewith see v. 31. Therefore I will howl for Moab and will cry out for all Moab mine heart shall mourn for the men of Kir-heres But all that was threatned here to befal Moab was only a Temporal Judgment but when we consider what the neglect of Eternal good things will bring upon these men I could even wish with the same Prophet Jer. 9. 1. v. Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for them 1. By way of Lamentation over those that instead of labouring for these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provision for the flesh without the least thought of â—ternity that follows There are many indeed that have nothing to do no callings wherein â—o imploy themselves no business to spend their time about but let me make bold to tell them especially the Gallants of our dayes Thaâ— they have Souls to save and that they have an Heaven to labour for and Eternal good things to make sure of and if they have any hopes to save their Soul to gain Heaven and make sure of those Eternal good things we have spoken of they have work enough every day to do They that say they have nothing to do ought to imploy themselves the more in reading meditating watching over themselves resisting sin with other acts of piety lest otherwise their time which they must afterwards account for pass away without any profit or fruit Every day is precious time and pity it is any one day should be spent in Idleness or evil imployments The Heathen Cicero hath taught us thus much saying Non generati a natura sumus uâ— ad ludum jocum facti esse videamur sed ad severitatem potius ad quaedam studia graviora atquâ— majora Ludo enim joco uti illis quidem licet seâ— sicut somno quietibus caeteris tum cum gravibuâ— seriisque rebus satisfecerimus We are not bred oâ— nature as to spend our time in playing and sporting but in severity and great weighty studies and that we should use sporting and jesting as we do sleep and other recreations only at such times when we have dispatched our weighty businesses Every thing almost in Nature is in motion and performing a kind of labour There is a continual change of day and night The Heavens are incessantly carried about with a daily motion The Sun stands not still but runs its ten or twelve millions of leagues every day The Sea no day ceaseth from its ebbings and flowings But our Age hath produced a generation of men who do afâ—er a most straâ—ge manner spend their whoâ—e time in Idleness Men that seldom know of what colour the dawning of the day is of whom it may be said as â—ully said of Verres the Deputy of Sicily Quod nunquam solem nec orientem nec occidentem viderat That he never saw the Sun rising being in bed after nor setting being in bed before Herein these men imitate that Epicurean Swine who boasted that he had grown old without seeing the Sun either rise or set As â—â—bosheth slept upon his bed at Noon so these men are found to be in â—heir beds at Noon They change the day or a great part of the day into night as oftentimes they change the night into day spending night after night as well as day after day in actions of impiety and prophaness It is said of Theodosias the Emperour that after the variety of worldly employments relating to his civil affairs in the day time he was wont to consecrate the greatest part of the night to the studying of the Scriptures to which end he had a lamp so artificially made that it supplyed it self with Oyl that he might no way be interrupted in dedicating that time to God As he was careful to dedicate some part of the night to God so these are as forward to dedicate it to the Divel As they of Gibeah Judges 19. 25. v. abused the Levites Concubine all night until morning so to the shame of Christianity they abuse and disorder themselves all night and not until morning only
but night after night not being contented to continue from morning until night till wine inflame them as the Prophet hath it Isay 5. 11. v. but they second the days drunkenness with the nights excess As they are never well until they be at it so they never give over when they are at it Prov. 23. 35. v. They can awake in the night to pursue that is evil but sleep away much of the day without doing that which is good without labouring after or so much as minding of the salvation of their Souls and the enjoying of these Eternal good things Or rise they early they are in their rising but like the High Priests we read of that early in the moâ—ning before it was yet day were gathered together against Christ they could not rest until they had apprehended and condemned Christ. No question but there were some of these Confederates that would not in all probability have been hired to come out of their beds or have broken their sleeps to have done any thing that was good but to persecute and condemn Christ now sleep never troubles them now they are awake before day now they are up and abroad about the Dâ—vâ—ls business Who alas observes not many in our days to be of these High Priests minds Men that if they rise early yet it is not to spend the day to the glory of God it is not to imploy themselves in any thing wherein they can with confidence and a good conscience desire any gracious assistance from God It is not to be active for God and Heaven that great end wherefore they have their beings It is not that while they have yet a day allowed them they may be providing for Eternity But to spend the day in sensual pleasures and carnal delights to wast and pass away their time either in Play-houses or Ale-houses those Palaces of Satan Chappels of Hell and Nurseries of all kind of sin and uncleanness little considering that in such a day they thus live thousands and perhaps millions of Souls are loosed from their bodies and presented before God's Tribunal there to receive an Eternal doom and that themselves in a moment may be forced to bear them company Dan. 4. 25. v. Seven times passed over Nebuchadnezzar that is he lived seven years like a beast But many amongst us have lived seven years three times yea seven times told and yet cannot say they have spent seven days to lay in any provision for their Souls against that endless duration these men live all their days like Beasts and happy were it for them might they perish as Beasts When some have thought day after day and night after night too little to labour in for Eternity they can spend day after day and night after night in doing nothing â—or Eternity That I may say of them as Ephorus of his Countrey-men the Cumaeans having no remarkable things to report of them and yet desirous to insert the name of his Countrey in his History of the Grecians relating what worthy acts many Nations had done the Lacedemonians saith he did this valiant act the Athenians did other noble acts but his Countrey-men the Cumaeans did nothing he had nothing to say of them but that they had done just nothing So in like manner we may recite this Holy man who hath done much towards the gaining of Heaven and that Martyr who chose rather to lose his life then lose his soul and that Believer who never thought he could do enough in labouring for Eternal good things but these men we speak of have done nothing at all We may here câ—y out with the Prophet call for the mourning women yea we may call for all such as are skilful of lamentation to wailing Amos 5. 16. v. Here we may excite all that know the worth of Souls and the excellency of Heaven with the Eternal good things thereof to sit down by the rivers of sorrow and weep Lachrymis non verbis miserationibus non orationibus opus est O Christians as often as we behold these kind of men let us look upon them with eyes full of tears as often as we speak of them let it be in words and expressions full of sorrow with sorrowful and lamenting hearts and yet let us not rest here but every one teach his Neighbour lamentation As that Phrase is Jer. 9. 20 v. that there may be a voice heard not in Ramah but in our own Countrey lamentation and bitter weeping Jer. 31. 15. v. Not Rachel only but all Parents weeping for their Children yea and refusing to be comforted for their children because they are not more careful for their Souls and more industrious for Heaven because they sottishly prefer swinish pleasures here before a labouring to enjoy pleasures in Heaven for evermore This very consideration should make us to lament with a doleful lamentation Micha 2. 4. v. 2 By way of Lamentation over those whose minds and hearts are only set upon Earthly things and whose affections are fast nailed to the Earth making all the motions of their Souls to wait upon their Earthly designs and that so fixedly as if they had resolved upon no other Heaven then wealth For which to gain how do they lye flatter swear deceive supplant undermine wrong and oppress others having darkneâ— the eyes of their consciences by offering violence to the tenderness thereof and neglecting the checks thereof they can entertain and digest without scruple or reluctation any means though never so indirect any conditions though never so base any advantage though never so dishonourable or unconscionable to raise themselves in the World Judas will betray the Son of God for a few pieces of Silver Balaam will be contented to curse the Church and People of God for a little honour and preferment Gehazi will multiply lye upon lye for a talent of silver and two changes of raiment Micha's Levite for a little better reward than the beggarly stipend he had before will neither scruple theft nor Idolatry To gain a Kingdom the bargain of treason is presently concluded between Absalom and the Devil He that is greedy of gain will not be backward to lye in wait for the life of his Neighbour Prov. 1. 18 19. v Rather then Ahab shall not have Naboth's vineyard poor Naboth shall be murthered How do we see some enrich themselves by Sacriledge as Ananias and Sapphira Others by Bribery as Felix Others by extortion and grinding the Poor as the griping Usâ—rer and unconscionable Tradesman Others by Symonie as too many of our covetous Church-men The undone condition of many poor Families that are left with naked backs empty bellies and languishing bowels do too sufficiently demonstrate the truth hereof The whole World abounds with men that do make nothing to break through many a hedge to make many a gap through God's Law and their own consciences that they may by shorter passages come to what they aime at then others Oh how many lye under the
more Corn then his barns would hold his condition on all hands might have been accounted happy but view him afterwards and what a change is there in his condition He is forced to beg and yet could not obtain a drop to cool his tongue Whilst he lived he was accustomed to drink in Cups of Gold to eat in Silver and to be clothed in Silk and curious Linnens But behold a change in Hell he begs for what Not for wines of Candie to delight his pallate Not for precious Cordials to refresh his Spirits but for a drop of water to cool his tongue and that not in a Cup of Gold or Christal but from the filthy and loathsome fingers ends of a Leper Not the meanest Beggar that comes to your doors was ever reduced to that strait as to come and beg of you a draught much less a drop of water Scarce would our ordinary Beggars drink rich wine if they knew for certain that the filthy and loathsome fingers of a scabby Leper had been therein their squeamish stomacks would not take down such a draught though it were given them in a Cup of Gold But observe the change betwixt Dives and Lazarus in the Story it is such a change as sometime was â—n Gideon's fleece Judg. 6. 37 38 39 40. v. One â—ime that was wet and the floor dry 37 38. verses Behold I will put a fleece of wool in the floor and if â—he dew be on the fleece only and it be dry on all the â—arth beside then shall I know that thou wilt save Israel by mine hand as thou hast said And it was so for he rose up early on the morrow and thrust â—he fleece together and wringed the dew out of the fleece a bowl full of water Another time the floor was wet and the fleece dry 39 40. v. And Cideon said unto God Let not thine anger be hot against â—e and I will speak but this once Let me prove I pray thee but this once with the fleece let it now â—e dry only upon the fleece and upon all the ground let there be dew And God did so that night for it â—as very dry upon the fleece only and there was dew â— all the ground Now look as this fleece at one time was wet and the floor dry but at another time the floor was dry and the fleece wet so was it with Dives and Lazarus One while Dives is in prosperity rich and wanting nothing and Lazarus is in poverty poor and begging of crums Afterwards Lazarus is in glory and Dives in torments begging for a drop of water Questionless there are many that here swim and wallow in a Sea of pleasures who drink their Wine in Bowls yet hereafter shall want a drop to cool their tongues here there are many who enjoy great abundance but hereafter shall have nothing to sustain them nothing to help them here there are many that do enjoy great honours and glory in the world but hereafter shall have their great honour and glory turned into everlasting shame and confusion Hos 4. 7. v. As they were encreased so they sinned against me therefore will I change their glory into shame Here there are many adorn themselves with Pearls and Jewels but hereafter will find God to have rejected them and say of them They shall not be mine In the day that I make up my â—ewels What else can that place in 1 Cor. 1. 26. v. be but as a thunder-bolt in the very heart of some that boast themselves in their wealth power nobility and greatness in the world that however they abound with these things here yet not being effectually called are never likely to be admitted into Heaven but made Beggars in Hell For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called And who are not called into the state of grace here will never be called into a state of glory hereafter The words of the Apostle may be like the hand-writing on the wall to make the joynts of many enjoying plenty and abundance of Earthly things to tremble when they are not at the same time possessed of Eternal good things their plenty greatness and abundance will certainly be followed with a future want and Eternal beggary in Hell who live and dye without any care of Eternal good things Oh the great alterations amongst men that will be at the day of Judgment Lazarus shall then be received into Heaven and Eternal glory but Dives who was rich and faâ—red deliciously every day will then be tormented in Hell and want a drop of water What heart can conceive the rage and madness yea the terrible confusion that will be upon the faces of many that now think to ruffle it out in the world and do scorn those who are their inferiours only because of their wealth and greatness when these shall find themselves stript of all their power greatness and revenues and sent wretched and miserable and poor and naked into Hell There will certainly afterwards be such a change between many of these high and mighty ones that mind not Heaven and the things thereof and those who are not content with Ishmael's portion but labour after Isaac's Inheritance Abraham we know he gave many gifts unto Ishmael but the Inheritance was bestowed upon Isaac Wealth greatness and honour with the like gifts are given even to wicked men but the Inheritance of Heaven is given only to others I mean to those that labour and take pains for it those gifts are perishing and will not pâ—ofit after death but the Inheritance fadeth not away The moment wherein a man dyes bereaves him of all his worldly gifts and enjoyments In that instant wherein Heliogabâ—lus dyed an end was put to all his sports pleasures and delights In that instant wherein Croesus dyed an end was put to his enjoyment of great riches and substance In that instant that Ahasuerus dyed he was bereaved of his hundred and twenty Provinces In that instant thou dyest though now thou possessest great houses fair reuenues and a large Inheritance thou wilt be deprived of all The moment of death as touching the things of this life makes all men equal then he who enjoyed much and he that enjoyed but little are equal then he who was glutted with all sorts of delights and he who was fed with the bread of sorrow are equal Then he who was an Emperour ruling over many flourishing Kingdoms and he who was a Peasant hardly owner of a small Cottage are equal the one enjoyes no more of this world then does the other Croesus possesseth no more then Irus Dives then Lazarus nor the King more then the Beggar As in a Stage-play it imports little who playes Alexander and who the Beggar since all are equal when the Play is done So are all after death equal both the Prince and the Plow-man Alexander and the Beggar the King and the Peasant the
he could not rout out the Christians p. 207 Diogenes preferred his Cynical Life before Alexanders Royalty p. 223 Dionysius of Syracuse teaches a School at Corinth p. 170 Domitian ' s carelesness a cause of his death p. 318 Dreams how Temporal good things are compared thereunto p. 297 Dye willingly those will who are interessed in Eternal good things p. 75 Dying Men by wealth cannot be freed from the fury of a guilty conscience p. 129 E. EArthly things comprehended under Meat for three Reasons p. 6 Earthly things are but mean things in comparison of Eternal good things Ibid. Early some rise but why p. 248 Edward the Third at death forsaken of all but one Priest p. 128 End of a Christian ' s life what it is p. 72 Enemies there are many unto a Christian p. 51 52 Enemy to a Christian is Sin and that a sore one p. 53 Ephemeris a Beast and why so called p. 318 Ephorus his Saying of his Countrey-men the Cumaeans p. 249 Equal are all Men after death p. 284 Eternal good things comprehended under Meat for two Reasons p. 9 Eternal good things especially are to be laboured for p. 11 12 13 Eternal good things to be laboured for do best agree with our Natures p. 57 Eternal good things greatly laboured for by the Saints p. 63 64. Eternal good things will be possessed but by a few p. 64 65 66 67 68 Eternal good things must of necessity be gained p. 69 Eternal good things make Men willing to dye p. 75 Eternal good things are by God commanded chiefly to be laboured for p. 80 Eternal good things the best of Good things p. 84 Eternal good things the best of Good things proved by two Reasons p. 91 Eternal good things make the possessor of them good Ibid. Eternal God is p. 101 Eternal good things will do a Christian good under afflictions p. 140 Eternal good things will stand a Christian in stead and do him good when he lyes upon a sick or dying bed p. 144 Eternal good things will do a Christian good and stand him in stead at the day of Judgment p. 152 Eternal good things are always desirable p. 188 Eternal good things are satisfying good things p. 193 Eternal good things concern the Soul p. 198 Eternal good things neglected will cause vexation in hell p. 212 Eternal good things not to be gotten without labour p. 229 Eternal good things are not Fancies p. 235 Eternal good things make a Man a Rich man p. 286 Eternal good things are real good things p. 293 Eternal good things are for a Mans life p. 299 Eternity longer than the longest life p. 400 Eternity thought of should make Men provide for Eternity p. 301 Eternity with the very word Eternity a Gentlewoman was much moved p. 307 Eternales certain Hereticks so called p. 318 Evenings Returns to God p. 38 Examples of Saints to be imitated p. 59 60 61 Excellency of a Thing lieth in answering of the end p. 74 Exceter a Duke of that Place begg'd barefooted p. 170 Exhortations to get Eternal good things p. 265 Eye of Faith sees a beauty in Eternal good things p. 22â— F. FAith an enriching Grace p. 289 Faith like a Prospective-glass to the Soul p. 326 Faiths eye sees a beauty in Eternal good things p. 224 225 Fancy of some Men is that the only comfort of this Life doth consist in temporal good things p. 221 Fancy since the Fall what it is Ibid. Fancy often usurpeth upon the Vnderstanding p. 222 Favorinus his excellent Saying concerning the Soul p. 203 Few only have a share in Eternal good things p. 64 65 66 67 68 Fighting of a Battle a Comparison to set forth Christianity by p. 51 Fire hath caused great ruines p. 168 Five parts of the World onely are observed to know CHRIST p. 68 Fools are all they who labour not for Eternal good things Friendship amongst Men mutable p. 156 Fruitfulness in the heart is caused by the Holy Ghost p. 117 G. GErmany in it 26 Villages at once on fire p. 166 Gillimer the King of the Vandals his poor Estate p. 171 Glory the hopes thereof in Heaven is a cordial under sufferings p. 143 Glory in Heaven is Eternal p. 174 309 God onely desired by David p. 31 God Eternal p. 101 God hath in him all perfections Ibid. God in Covenant with any makes their condition happy God hath enough in him to satisfie a Christian p. 196 God to be a God to any is a great portion p. 291. 292 Good are all they who do enjoy Christ p. 110 Good men are men of good consciences p. 121 Good and bad not small and great will be the difference at the day of Judgement p. 133 Gospel giveth a true account of Heaven p. 235 Grace and glory better than gold and silver p. 12 Grace commended p. 96 Grace an Eternal good thing p. 97 Grace and glory how they differ p. 97 Grace cannot be lost p. 97 Grace makes a change p. 97 Grace the best riches p. 98 Grace cleanseth the heart p. 97 Grashoper was the Athenians badge p. 219 Grashoper who like it p. 218. 273 Grave in it no man is richer than another p. 131 Grave in it temporal good things yield no comfort p. 130. 131. Great gifts despised by Luther p. 31 Guise the Duke thereof said to be the richest man in France p. 292 H. HAbitation for the soul in the body but a meer habitation p. 149 Habitation in Heaven is Eternal p. 184 Hannibal disappointed in taking of Rome and why p. 320 Happy men who they are p. 292 Hearing of the word attention is required p. 21 Heart of man by nature is stony p. 115 Heart is made fruitful by the workings of the Holy Ghost p. 117 Heathens minding things of this life p. 10 Heaven a light some glorious and everlasting habitation p. 150 Heaven truly described in the Gospel p. 235 Heaven all that have a knowledge thereof do not labour for it p. 236 Heavenly happiness set forth in some Queries p. 88. 89. 90 Heavenly happiness cannot be conceived p. 90 Heavenly things are the only lasting the everlasting good things p. 264. 173 Heir of the promises one of the greatest titles that belong to a Christian p. 241 Hell full of many knowing heads p. 236 Henry the 4 Emperour in poverty p. 170 Henry the 4 King of France esteemed France equal to the Spaniards many Kingdomes p. 179 Hermet his esteem of a Cat p. 223 Holiness from the Holy Ghost p. 114 Hopes of wicked men for Heaven will be frustrated p. 66. 67. Hopes for Heaven should be grounded upon the word of God p. 240 Hopes for Heaven a Cordial under afflictions p. 143 Hopes for Heaven are but in vain built upon the promises by those who obey not the Commandements p. 242. 243 Hormisda his esteem of Christ p. 108 I. Idleness desired of most men p. 5 Idle persons unprofitable persons p. 5. 8 Idle persons
Periander makes a Law against p. 8 Idle no day was Seneca p. 48 Idle to be Nature never brought forth any p. 246. 247 Idly some Affricans do spend their time p. 8 Jehosaphats but few p. 94 Ignatius his esteem of Christ p. 107 Imaginary good things only are all temporal good things p. 293. 294 Imaginary Heaven was made by a King of Perâ—ia p. 296 Inheritance in heaven is an Eternal inheritance p. 179 Interest in Christ will stand a man in stead at the day of judement p. 152 Johannes de temporibus his age p. 300 Joy to be had in Heaven is Eternal joy p. 176 Judgement day will be terrible to those who never had more then Temporal good things p. 132 Judgement day will put no difference between small and great but between good bad p. 133. 135 Judgement day when it comes Eternal good things then do a Christian good and stand him in stead p. 152 Judgement day to whom it will be terrible p. 158 Judgement day thoughts thereof should keep men from sin p. 161 Juno's Statue p. 118 K. KIngdome of Heaven an everlasting Kingdome p. 180 Kingdome of Israel compared to the Moon p. 181 Kings Raign is but a noble servitude p. 193 Knowledge of Heaven Eternal good things does not alwayes put on men to labour for them p. 236 Knowledge of Heaven the want thereof the cause why men labour not for it p. 237 Knowledge conjectural about heavenly things is to be preferred before certain knowledge aboâ—t earthly things p. 270 L. LAbour required of every Christian p. 4. 5. 7 Labour required of Adam in Paradise whilst innocent p. 7 Labour we must especially chiefly for Eternal good things p. 11. 12. 261. 265. 269 Labour we must for Eternal good things or else they will never be enjoyed p. 56 Labour for Temporal good things is with God's good granted p. 266 Labour for Heaven all will not that do desire Heaven p. 231. 232 Labouring for Eternal good things will bespeak a man to be a wise man p. 272 Lady Jane Grey her answer to Master Ascham p. 294 Lambert Martyr his high esteem of Christ p. 107 Learning a notable saying concerning it by Aeneas-Silvius p. 13 Lepidus an idle person p. 5 Life in Heaven is an Eternal life p. 175 Life of that man is provided for who hath gotten Eternal good things p. 299 Load-stone what man are like unto it p. 219 London about 13000 houses there burnt in the year 1666 p. 166 Longest life nothing to Eternity p. 300 Life Eternal may be said four wayes to be enjoyed in this present life p. 160 Lords Prayer but one Petition in it for Temporal good things and why p. 11 Loyterers a penalty against them p. 5 Luther despiseth great gifts p. 31 Luthers morning piety p. 37 Lyoness her property p. 311 Dysimachus Ioseth his Kingdome for a draught of water p. 72 M. MAn why he was created p. 37 Mandanus an Heathen looked upon death to be a change to a more happy estate p. 147 Manna was food miraculous but not lasting p. 7 Martyrs dyed cheerfully and what comforted them at death p. 75. 152 Mauritius thankful when he heard he should be punished in this world and spared in another though he were to lose Empire Life and all p. 71 Maximian Herculeus leaves his Empire in a rage because he could not root out Christians p. 207 Maevius a noble Centurion of Augustus his resolute answer to Antonius p. 34 Mean men have been highly advanced p. 104 Means used by the antients to keep death in their thoughts p. 145 Meats for the body are of a perishing nature p. 7 Meditation useful after reading or hearing the word p. 21 Melitho how she animated her son p. 349 Money that would never perish only pleased Saint Basil p. 62 Monk a story of such a one p. 331 Mornings to be spent in piety p. 36 Morning piety practised p. 37 Mountains three famous ones in Persia p. 182 Moses his great self denial p. 61 Mursius what he used to write â—pon all his books p. 307 Myrogenes his request p. 305 N. NArcissus fell in Love with himself p. 295 Naturally men do labour for Eternal good things p. 217 Neighbourhood in Heaven good p. 151 Nicostratus a cunning workman how much he admired a curious picture p. 255 Non-communicants reproved p. 26 Night piety required p. 39 Night spent in Prayer by St. Anthony p. 40 Night judgements on wicked men p. 41. 42. 43 Night mercies bestowed upon good men p. 42 Night guard God is to his people p. 43 Night piety practised p. 44. 47 Night how spent by some p. 248 O. OBedience entitles to blessedness p. 84 Opportunity painted with an hairy forehead but bald behind and why p. 321 Opportunity improved Examples of such p. 321. 322 Oracles how given by Proteus p. 27 Ordinances what they are p. 17 Origens choice p. 62 P. PAlestae fields in Greece so called what they were p. 60 Paradise was a most delightful place p. 195. 196. Pareus his opinion of Aristotles Arguments to prove the world to have had no beginning p. 294 Parr his age p. 29 Paul the Apostle especially beloved by the 〈◊〉 ans p. 13 Paulus Aemilius his sacrifices to the gods p. 29 Peace inwardly better then plenty outwardly p. 129 Periander his Law against idle persons p. â—8 Persecution should no way hinder a Christian in his laring for Heaven p. 32 Perseverance required p. 30 Philip the 3 of Spain his saying upon his death-bed p. 129 Philosophy was studied by Aristotle in the morning and Eloquence in the afternoon p. 270 Philpot Martyr how cheerful in the Colehouse p. 44 Pius Quintus saying of himself p. 95 Pleasures in the world compared to Rivers that fall into the Sea p. 213 Poor have the first of the beatitudes belonging to them but amongst the woes the first belongs to the rich p. 92 Poorer in the grave is Alexander then the poorest man in the world p. 131 Popes a ceremony used at the assumption of them p. 307 Prayer should be importunate p. 27. 28. 29 Promises are the surest Pillars to build hopes for Heaven upon p. 240 Promises are a Christians Magna Charta p. 208 Promises of God are all sure p. 208 Prosperous oft-times are the wicked p. 131 Proteus how he gave Oracles p. 27 Proverb one Jewish p. 51 Proverbs two very notable in the prejudice of rich men p. 92 Psalliam and Euchitae but Hereticks though they spent all their time in Prayer p. 27 Pythias piued to death p. 170 R. RAce thereunto Christianity compared p. 50 Real and not imaginary things are all Eternal good things p. 293 Repent none ever will that they laboured for Eternal good things p. 211 Reproof to thâ—se who preferr temporal good things before Eternal good things p. 255 Resolution required in a Christian p. 33. 34. 35 Rich to be what unlawful means some men do use p. 251 Rich that
man is who hath Eternal good things p. 286 Rich a Christian may be inwardly although he be poor inwardly p. 292. 293 Riches of tentimes proves an impediment to piety p. 92. 73. 94. 95. Riches at death will leave a man to the fury of a guilty Conscience p. 129 Righteous Judge will Christ be at the day of Judgement p. 135 Rise early why some so do p. 248 S. SAints departed how to be honoured p. 60 Saints are often afflicted p. 141 Saint Anthony spent the night in Prayer p. 40 Saint Marks treasury at Venice p. 107 Saladine carried nothing but his Winding sheet out of the world with him to the grave p. 131. 286 Satisfaction in God is to be found by any Christian p. p. 196. 197. Satisfie the Soul of man the whole world will not p. 289. 290. Scipio banished idle and unprofitable souldiers from his Camp p. 5. Scipio used every morning to go first to the Capital and then to the Senate p. 36 Scriptures excel all other writings p. 18 Scriptures should be the standard of all our actions p. 59 Seneca no day idle p. 48 Seneca not afraid of death p. 148 Seriousness to be exercised when at any time a Christian is labouring for Eternal good things p 16 Serpent Scycale p. 229 Sight of God and Christ in Heaven most ravishing p. 323. 324 Sin a sore Enemy p. 53 Sin aims at the souls damnation p. 54 Sin hath made man deformed p. 98 Sleep very beneficial p. 39 Sleep why by God it hath sometimes been with-held from men p. 39. 40. 41. Sleep being with-held hath proved well for some men p. 48. Slothfulness reproved p. 262. Sluggish spirits there are that would not willingly labour p. 4. 5. Solomons judgement of these Temporal good things p. 191 Soul of man hath but a mean habitation in the body p. 149 Soul of man concerned in Eternal good things p. 198. Soul of man especially to be provided for p. 199. 200. 201 Soul of man is immediately from God 202. Soul of man most excellent p. 202. 203 Soul of man makes the body lovely p. 202 Souldiers how chosen by Caius Marius p. 31. Spaniards what they say of Aquinas his writings p. 102 Spartan Kings that raigned but a year their practise p. 320. Spiritual sloth grown common p. 231 Starrs and other Caelestial bodies why they seem small to us p. 226 Striving Christianity compared to it p. 50 Store the best p. 58 Snarez what is reported of him p. 270 Supper of the Lord holds out Christ as well as the word p. 23 Supper of the Lord what food is received at it p. 25 Supper of the Lord to it men should come hungring and thirsting p. 25 Supper of the Lord neglects thereof reproved p. 26 Swan why it is dedicated to Apollo p. 303 Sweating sickness in England p. 39 T. TAsts of Heaven how operative p. 310. 311 Temporal and Eternal things deserve serious and holy meditations p. 1 Temporal good things but once petitioned for in the Lords Prayer p. 11 Temporal good things should be subserviant to Eternal good things proved out of the Lords Prayer p. 11 Temporal good things under terrours of Conscience do no good p. 126 Temporal good things at death yield no comfort p. 127 Temporal good things will not keep off death p. 128 Temporal good things yield no comfort in the grave p. 130 Temporal good things will yield no comfort in Hell p. 136 Temporal good things are but perishing good things p. 164 Temporal good things dazel the mind and distract the judgement p. 224 Temporal good things their worth p. 265 Temporal good things may with God's good leave be laboured for p. 266 Temporal good things promised so far as needful p. 267 268 Temporal good things without Eternal will leave a man a beggar p. 277 Temporal good things but imaginary good things p. 293 Thankfulness due to God for the least mercies p. 30. 31 Theodosius how he used to spend the night p. 247 Threatnings not in vain p. 84 â—ime is precious p. 44 â—ime not mispent will be comfortable at death p. 46 â—ime is but short p. 317. 318 â—ytius his punishment in Hell p. 118 â—orments in Hell are Eternal p. 308. 309 â—ully s Offices much esteemed by the Lord Burleigh p. 20 â—urks upbraid Christians p. 76 â—urkish Emperour by Mahomets Law is bound to Exercise some manual Trade or Calling p. 8 V. VAin will not be Labour of Eternal good things p. 206 Valentinian the Emperour what comforted him upon his death-bed p. 152 Verres Deputy of Sicily his much lying in bed p. 274 Vile bodies of the Saints at the day of judgement shall be glorious bodies p. 155 Vexation often accompanieth Temporal good things p. p. 190. 191 Vitellius Emperour both of the East and the West basely used and murthered p. 170 Ubiquitaries complained of by Zanchy p. 253 Undone will all those men be when they come to dye who have nothing layd up in Heaven p. 285 Unwilling are many to take pains for Heaven though they desire to Enjoy Heaven p. 231. 232. 233 Unwearied must a Christians labour be for Heaven p. 348 W. VVAnt feared by many in this world p. 276 Want will many in Hell who do abound in this world p. 282 Wealth will leave thousands at death to the fury of a guilty conscience p. 129 Weep we have reason over neglecters of Eternal good things p. 245. 253 Wicked prone to nourish hopes for Heaven p. 65. 66 Wicked men may enjoy prosperity p. 140 Wine to be Exported was hindred by the old Romans and why p. 314 Winds about Sancto Croix in Affrick by the Portugalâ— called Monzoones 348 Wisemen are they who labour for Eternal good things p. 272 Wisemen who they are that are so accounted in the world p. 276 Woman whose house was burned minds trifles and neglects her child p. 173 World compared to a Kings Court p. 102 World is the greatest price that the Divel hath to give for a Soul p. 227 World like a going fire p. 228 World were of no use if man were not in it p. 266 Worldly things satisfie not the possessor p. 193. 194 289. 290 Wrestling Christianity compared unto it p. 50 Y YOung mans question in Matt. 19. 13. verse answered p. 11 Z. ZAnchy his complaint of the Lutheran Vbiquitaries p. 253 The Printer to the Reader NOtwithstanding the great care to prevent faults in the Printing of the foregoing Treaâ—ise yet the Reader will meet with some though but few that are great yet too many will be found in Literal and Syllabical mistakes as also in Points either misplaced or left out some hereafter follow the which and all others the Candid Reader is desired as he meets them to mend else the sense in some places possibly may not be clear In the Epistle Dedicatory 2 Page 18 line after Love add you 4 p. 14 l. before portion add a. 5 p. 7 l. for unexpected read unsuspected In the Epistle to the Reader 2 p. 11 l. before those r. for In the body of the book 4 p. 19 l. for operami r. operamini 5 p. 27 l. â— sedore r sudore 5 p. 30 l. f. Epicureate r Epiâ—ureal 7 p. 2 l. before rudiments add of the 16 â— 20 l. f. aeternitatem r. aeternitati 18 p. 4 l. for sheave r. sheaf 26 p. 30. l. after need blot out the Comma and f therefore r thereof 28 p. 10 l. for use r. useth 36 p. 3 l. after every add day 56 p 4 l. after those add words 70 p 2 l. f. of storms r. by storms 78 p. 17 l. f. willing r. willingness 87 p. 25 l. before the add of 96 p. 17 l. before consequent add a 105 p. 4 l. af labour add for 105 p. 17 l. f. tenders r. tends 136 p. 26 l. af that r. is 176 p. 33 l. f. glean r. glean 177 p. 12 l. f. ones r. one after does add to 185 p 14 l. af over add other 191 p. 21 l. f. ignomius r. ignominious 192 p. 2 l. before small add no 193 p. 18 l. after in add in the roof 193 p. 2â— l. f. salvation r. salvations 193 p. last l. f. Neroniand r. Nerionianae and f. libidinus r. libidinis 195 p. 11 l. f. ingine r. engine 223 p. 25 l. f. and r. an 234 p. 13 l. before content add and 207 p. 17 l. before not add at 317. p. 5 l. f. cenessit r. senescit 317 p. 6 l. f. be r. bed 334 p. 25 l. before In add 3. 334 p. 33 l. for bandry r. husbandry 344 p. 9 l. f. straight read sleight FINIS
I desire at thy hands when thou hast read these discourses to labour chiefly and above all other good things those Eternal good things that will make thy Soul Eternally happy and then whether thou likest or dislikest my way manner stile method and plainness in handling so weighty a point thou and I shall not disagree But if thou approvest not of my Discourse yet approve of my good will and as I hope to have the benefit of thy Prayers so thou and all God's people shall have my Prayers that in this disagreeing age we live in we may all agree to Labour not for the meat which perisheth but for that meat which endureth unto Everlasting Life I am Thine to be commanded in all Christian services FRANCIS CRAVEN A Compendium of the chief parts proposed and prosecuted in the following Discourse as it is divided into Fourteen Chapters CHapter 1. Our Saviours design in speaking the words of the Text. Page 1. Chap. 2. The coherence of the Text and parts thereof which are these two in general p. 3. An 1. Inhibition p. 4. An 2 Injunction p. 4. In the Inhibition 1 Something that Christ doth inhibit p. 4. 2 The thing inhibited p. 6 3 The property of the thing inhibited p. 6. In the Injunction 1 A duty injoyned p. 7. 2 The thing for which this duty is injoyned p. 8 3 The property of the thing injoyned p. 9. Chap 3. The proposition layd down Viz. That the great labour and pains of every Christion ought chiefly to be imployed not about perishing but Eternal good things p. 11. Chap. 4. In prosecuting of this proposition four things are mentioned to be insisted upon p. 14. Something by way of 1 Explication 2 Demonstration 3 Confirmation 4 Application By way of Explication it is shewed when a man may be said chiefly to labour for Eternal good things 1. When he does rem agere when his heart is intense and serious about Eternal good things p. 15. When he does use the right means to gain Eternal good things such as are the Ordinances of the Gospel p. 17. 1. Hearing of the Word Read and Preached p. 18. 2. Meditating thereon that he may get that good by Hearing and Reading he aimeth at p. 21. 3. Improving the Sacraments of the Gospel those seales of the Covenant of Grace p. 23. 1 Baptisme p. ib. 2 Lords Supper p 25. 4. Praying importunately at the throne of Grace for the gaining of Eternal good things p. 27. 3. When he does not use the right means for a time only but perseveres labouring in the use thereof he holds out to the end p. 30. 4. When he will not take up or be put off with any other good things but such as are Eternal p. ib. 5. When he goes on to labour though God keep him low and mean though he receive no pay for the present nay though he meet with many discouragements p. 32. 5. When he does this thing at all times improves every hour and minute of time p. 15. 1. When he does it in the day-time p. 35. 2. When he does it in the night-time p. 38. Chap. 5. By way of Demonstration it is shewed That Eternal good things are to be laboured for 1. From those resemblantes that the labour belonging to Eternal good things is compared to in Scripture 1. It is compared to a Race p. 50. 2. It is compared to wrestling and striving p. ib. 3. It is compared to Fighting of a Battel p. 51. 4. It is compared to one being in an Agony p. 55. 2. From the impossibility of enjoying Eternal good things without labour p. 56. 3. From the agreement that there is between Eternal good things and our natures p. 57. 4. From the Examples of those who have been well acquainted with the worth of Eternal good things p. 59. 5. From the paucity and sewness of that number that will be found to have their share in Eternal good things p. 64. 6. From the necessity that there is of enjoying Eternal good things p. 69. 7. From the end wherefore we live p. 72. 8. From that willingness to dye and to have an end put to this Temporal life that the enjoyment of Eternal good things will work in us p. 75. Chap. 6. By way of Confirmation it is shewed That the great labour and pains of every Christian â—ought chiefly to be imployed not about perishing but Eternal good things p. 79. 1. Because God hath commanded it p. 80. 2. Because Eternal good things are the chiefest of good things the best of good things p. 84. 1. Because only Eternal good things do make those who enjoy them good p. 91. 2. Because only Eternal good things will do us good then when other good things will do us no good That only Eternal good things do make those who enjoy them good appears by instancing in five things p. 96. 1. Instance Grace p. ib. 2. Instance In God who is the God of all Grace p. 100. 3 Instance In Jesus Christ who is the Author and giver of Grace p. 105. 4. Instance In the Spirit who is called the Spirit of grace p. 113. 5 Instance In a good Conscience a consequent of Grace p. 117. That Eternal good things will do us good then when other good things will do us no good this appears by these two perticulars 1. That Temporal good things will not do the wicked man good in such conditions as God will cast him into 2. That Eternal good things will stand a Christian instead and do him good in what ever condition a good man can be cast into That Temporal good things will not do the wicked man good in such conditions as God will cast him into 1. They will do him no good nor stand him in any stead when his Conscience is distressed with the sight of his sins and the apprehension of God's wrath due for sin p. 126. They will do him no good nor stand him in any stead in the day of death p. 127. 3. They will do him no good nor stand him in any stead in the Grave p. 130. 4. They will do him no good nor stand him in any stead at the day of judgement p. 132. 5. They will do him no good nor stand him in any stead in Hell when he there shall lye under Eternal Torments p. 136. That Eternal good things will stand a Christian in stead and do him good in what ever condition a good man can be cast into p. 139. 1. They will do a Christian good and stand him in stead when God shall lay him under Affliction p. 140. 2. They will do a Christian good and stand him in stead when God shall lay him upon a sick bed or a dying bed p. 144. 3. They will do a Christian good and stand him in stead when he shall be brought to stand at Christ's Tribunal in the day of Judgement p. 152 4. Because Eternal good things are lasting good things other good things are perishing
good things p. 164. Here is shewed that all the things of Heaven are Eternal As 1. That Glory which is to be had in Heaven is Eternal Glory p. 174. 2. That Life which is to be had in Heaven is Eternal life p. 175. 3. That Joy which is to be had in Heaâ—en is Eternal Joy p. 176. 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance p. 179. 5. That the Kingdome of Heaven is an Eternal Kingdome p. 180. 6. That Crown worn in Heaven is an Eternal Crown p. 181 7. That the house or habitation prepared in Heaven is an Eternal habitation p. 184. 4. Because Eternal good things are good things alwayes desirable 189 5. Because Eternal good things are the only satisfying good things p. 193. 6. Because Eternal good things concern our Souls other good things concern only the body p. 198. 7. Because our labour about Eternal good things will not be in vain p. 206. 8. Because even to Eternity it self it will never repent us to have bestowed the greatest labour and pains about Eternal good things p. 211. Chap. 7. Question What reasons may be assigned why men labour so much after Temporal good things that they do neglect Eternal and build their happiness upon so deceitful grounds as earthly possessions and transitory things p. 215. To this question these Reasons are assigned 1 Reason Because it is natural for men so to do p. 217. 2 R. Because men do fancy that in these Temporal things doth consist the only comfort of their lives p. 221. 3. R. Because these Temporal things being near at hand do dazle the minds and distract the judgements of men p. 224. 4 R. Because Eternal good things are not without great labour to be obtained p. 229. 5 R. Because men know not the excellency of Eternal good things p. 235. 6 Reason Because men do not as they ought work upon their hearts such divine exhortations thereunto that they find in Scripture which are backed with strong reasons and encouraged unto by many sweet promises p. 239. Chap. 8. By way of Application the proposition is improved p. 244. 1. By way of Lamentation and that in two branches 1. Over those that instead of labouring for these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provision for the flesh without the least thought of Eternity that follows p. 246. 2. Over those whose minds and hearts are only set upon Earthly things and whose affections are fast nailed to the Earth making all the motions of their souls to wait upon their earthly designs and that so fixedly as if they had resolved upon no other Heaven then Wealth p. 250. Chap. 9. By way of Application the proposition is improved by way of Reproof wherein they are reproved that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life p. 259. Chap. 10. By way of Exhortation the proposition is improved 1. To exhort every one to labour for Eternal good things p. 261. Chap. 11. To exhort every one to labour for Eternal good things chiefly and before all other good things p. 265. Chap. 12. Five Motives added to the second branch of the exhortation Viz. Motive 1. Because Christians labouring or not labouring for Eternal good things will bespeake them wise men or fools p. 272. Motive 2 Because the greatest of Temporal good things without Eternal good things will leave a man a beggar p. 277. Motive 3. Because Eternal good things even without Temporal good things will make a man a rich man p. 286. Motive 4. Because Eternal good things are real good things and all Temporal good things are but Imaginary good things p. 293. Motive 5. Because Eternal good things only are they that will be for a Christians life p. 299 Chap. 13. Six helps to forward a Christian in the labouring after Eternal good things Help 1. Get all the knowledge of Eternity and Eternal good things they can or are any wayes able p. 304. Help 2. Frequently imploy themselves in considering and contemplating upon Eternity p. 306. Help 3. Labour to get some tasts of those things that are Eternal p. 310. Help 4. Alwayes beare in their thoughts the immortality of their souls p. 315 Help 5. Study the shortness of time and their present life p. 317. Help 6. Get a sight of Eternal good things by the eye of Faith p. 323 Chap. 14. Six directions in labouring for Eternal good things wherein is shewed how a Christian should labour for them 1. Faithfully p. 331. 2. Diligently p. 332 3. Cheerfully p. 334. 4. Abundantly p. 348. 5. Earnestly p 343. 6. Vnweariedly p. 348. John 6. 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting Life CHAP. I. THings Temporal and Eternal deserve the most serious and most holy Meditations of all sober Christians for indeed there is not a Christian but hopes to out live Time and all temporal enjoyments When all things below must end with Time nay perish with Time yet a Christian hopes to enjoy an happy Eternity How much then does it concern every man to labour more for those things which Eternity preserves then for those things that time it self will make an end of the former being of greater value the other in comparison of the former but of little worth I will say of the Excellency of Eternal good things what one sayes of Eternity it self Eternity sayes he is that which never can be comprehended yet ever ought to be pondered and thought upon such is the incomprehensible excellency of Eternal good things that the excellency of them can never be comprehended yet ought alwayes to be laboured after A Lesson you see taught by our Saviour Jesus Christ to his followers here in the Text Labour not c. It is the wonted manner of Physitians Erumpens sanguis vena secta sistitur when blood gusheth out immoderately one way to open a Vein elsewhere And so by revulsion as they call it to stay it by diverting the course and current another way The like course doth our Saviour Christ take in this place for observing the minds and hearts of the people that followed him to the other side of the Sea to be set upon only earthly things not to be taken with the Miracles of Christ but with the Loaves wherewith they were fed by Christ he endeavoureth in this place to withdraw them from thence and to cure them of that disease by diverting and turning the tide and stream of them another way As the Apostle would have us to turn all our worldly grief into godly grief into sorrow for sin 2 Cor. 7. 9. 10. And our Saviour adviseth to turn worldy fear into godly fear into fear of offending and displeasing Almighty God Matth.
â—â—all arise first And then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord Wherefore comfort one another with these words 1 Thes 4. 16 17 18. v. I have done with the two first Reasons confirming this truth That the great labor and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things First because God comâ—ands it and the very obeying of his commands goes not without a blessing not to name any temporal blessings we have here in hand or promised unto oâ—edience t is sufficient that we obtain a future happyness and glory with all those Eternal good things of Heaven And t is said of Jesus Christ Heb. 5. 9. v. He became the author of Eternal salvation unto all them that obey him Secondly because Eternal good things are the best of good things things of the greatest usefulness and necessity to us in order to our Eternal happyness It is of absolute necessity that we should be made gracious as we would be made glorious that we should be interested in God as we would be made happy with God that we should be vnited unto Christ as we would be saved by Christ that we be sanctified by the spirit as we would dwell with the Spirit that we keep a good Conscience as we would escape everlasting horror of an evil Conscience These make a man a good man and assure him of Heaven and they do a man good and chear him in his way to Heaven I now pass on to a third Reason â— Because Eternal good things are lasting good things other good things are perishing good things and this is the third Reason why our Labor and pains ought chiefly to be imployed not about perishing but Eternal good things all other good things perish in the using they are fading good things things that endure but for a season 2 Cor. 4. 18. say they should endure for a very long season what were that season to Eternity unto which they will not indure Those in the Hebrews were contented to part with any thing that indured but for a season so they might have an induring substance things that were but for a season would not content them only things that would indure to everlasting Those things only are lasting that are for everlasting It is truâ— what Divine Seneca says Inter peritura vivimus The things of this world we live amongst are all perishing and decaying dayly things that never subsist but pass along with the head-long and precipitate river of time The greatest things of esteem in the world are naturally of themselves perishing and decaying and without suffering any exterior violence would of themselves soon come to an end but there are also many unthought of accidencies and extraordinary violencies which force Nature out of her course and raises storms in the Sea of this world by which such things that men dote upon below suffer Shipwrack As the fairest flower withers of it self yet it is also very oft withered by some storm or other or pluckt from the root by some hand Take the most exact and resplendent beauty that is a face never so beautyful or amiable for colour and favor a body most comly for feature and shape like that of Absolom's who from top to toe had no blemish a skin as white as the Lilly and embroidered over with purple veins yet this beauty how soon will it lose its lustre and be withered and rivelled with age and at last be turned into a rotten carcass which the worms and dust will devour Nay often before Old age or Death it is blasted by some other cause by the violence of a Fever or infection of the Small-Pox it is rendered an ugly spectacle to behold nay a little Sorrow will melt it and consume it Psal 39. 11. v. The strongest and most sumptuous Cities or Palaces will decay with continuance of time but are also ruined many times by the violence of Fire or Earthquakes To give some Instances hereof And first what wasâ— hath been made by fire a judgment seen with your own eyes upon the Nineteenth of April 1667. besides other Forreign and Domestick Ruins caused by this furious Element which hath somtimes ridden triumph through the Streets of greatest Cities as though it disdained all resistance untill either the whole or greatest parts thereof have been turned into Ashes and laid in their Rubbish I 'le pass by that great Fire at Constantinople 1633. where t is said 7000 Houses to have been on fire at once And that Fire in Germany in the time of the late Warrs there where a Reverend Divine of this Nation accompanying of an Ambassador affirmed that his own eyes told at one time the number of Twenty and six Villages and Towns all burning at once round about one City And I will little more then hint to you what ruine Nebuzaradan caused by fire in Jerusalem when he burnt with fire Solomon's house that was thirteen years under the hands of no small company of Workmen and also the Temple there built by Solomon for the Lord being the work of Seven years and overlaid with pure Gold and all the houses of Jerusalem and all the houses of the great Men burnt he with fire Jer. 52. 13. v. Who can but even weep to remember that dreadful Fire in London September the 2. 3. 4. in the Year 1666. where there were about 13000. houses burnt what an heavy spectacle was there then seen to see the flaming of so many houses at once the consuming of so much substance the desolation of so many dwellings and to behold the labor of many a Father Grand-father and great Grand-father suddenly converted into Smoak and Rubbish Sit transit gloria Mundi How many but two hours before this fire begun possibly were promising themselves to live merrily and comfortably thâ—y did not many of them fear that themselves or children should ever be destitute of an habitation they then injoying convenient houses and those well furnished and themselves well stockt to make good their promisâ—s and to escape miseries but in a few hours saw all these Temporal good things flying away from them upon the wings of a windy Flame and flying away as an Eagle towards Heaven as Solomon hath it Pro. 23. 5. v. One little flake or sparke of fire turning all into Rubbish suddenly and making rich Men to become poor and poor men to become Beggars How many upon the first day of September were well furnished with all things but before the fifth day were spoiled of all and sent to the Fountain for their best Cellar to the ground for their bed to anothers cuâ—bard for their bread and to their friends wardrobe for their cloaths It would be even endless to undertake to recite how many stately Cities and sumptuous Fabricks this untameable Element hath turned into Ashes yet let
like flowers that have only their months but end with the Spring or Summer like Grass which in the morning flourisheth and groweth up but in the evening is cut down and withered like Nosegays now iâ— the bosom by and by in the besom like so many bubles in the waâ—er which burst of themselves as so many Spiâ—eâ—s-webs that are easily torn in pieces like wandring Sirds which look upon us from a bough of some tree making us a little chirping musick and then fly away How many examples are there in the world of withered and blasted estates How many persons do we read and hear of that have supposed their mountain so strong that they should never be moved yet they have been stript of all before they dyed and have become as poor as Job as we say How many that for a long time together never saw one day of Sorrow but had the patient providence of God resting with all favor and success upon their Tabernacle and were invested with great Lordships and possessions but have brought all to a morsel and have dyed wanting How many who were once well fed and warm clad have soon changed their pastures and their cups which did once run over with Wine have been filled with the waters of Marah and they put into the poor man's dress Let men possess never so much of these Temporal good things yet they have no Charter for what they injoy They who are now full and abound with all things to make their lives comfortable may â—â— many ways brought to poverty Ruth 1. 21. v. says she there I went out full and the Lord hath brought me again empty As one says Dies hora momentum evertendis Dominationibus sufficit quae adamantinis credebantur radicibusâ—esse fundatae A day an hour a moment is enough to overturn the things that seemed to have been founded and rooted in Adamant and to make them perish O that those men who are so greedily set to gain the world and nothing else but the world and the things of the world are in their thoughts and have their hearts and affections for these they toyl labor and take pains day and night never minding what will be fall their souls and yet they see what the things are they so much labor for poor trifles the very best are if compared to the Soul the soul that must abide for ever and yet these things that are but perishing things and they have no assurance to injoy them one hour to an end take up all their time and labor and pains Such men put me in mind of what is reported of a Woman who had her house on fire that she was very busy and spent her time and took great pains about saving and gathering up many â—â—ifling things and in the mean time had a child in the Cradle and forgot that now when the poor Woman came to take a view of what she had gathered up she saw but a few trifling things but when her child came into her mind imagining that her child had been burnt though it was saved she ran mad to consider that she should be so foolish as to mind things of no concernment and to forget her child So will it grate upon the Consciences of thousands to all Eternity when they shall remember they labored all their life for such things as perish with their using but neglected what should have done their souls good to Eternity But those things we should cheifly labor for are Eternal and everlasting good things As indeed all the things of Heaven are Eternal and everlasting and as far from dimiâ—ution and decay as the soul from death and can be no more corrupted or shaken then the seat and omnipotency of God surprized How many Scriptures bring this Olive branch in their mouth and assure believers that all the things of Heaven are Eternal which truth is the flower of all our joy Take this brief account of Heavens Eternal good things 1. That Glory in Heaven is Eternal Glory 2. That life which is to be had in Heaven is Eternal life 3. That Joy which is to be had in Heaven is Eternal joy 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance 5. The kingdom of Heaven is an Eternal kinddom 6. The Crown worn in Heaven is an Eternal Crown 7. The house or habitation prepared in Heaven is an Eternal habitation 1. The Glory in Heaven is Eternal glory Our blessed Saviour is ascended up into Heaven and there is made partaker of this glory but he will have all those who are his to fare as he himself fares they shall all of them be dwellers in glory with him See John 17. 22 23 24. v. The Glory which thou gavest me I have given them viz. those whom God had given him v. 6. that they may be one even as we are one I â—â— them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me When David was sent by God to Hebron to be crowned he will not up alone but takes with him all his men with all their housholds they shall have a part with him So Jesus Christ will not be happy alone will not live in glory alone as a loving Husband he cannot injoy any thing if his wife and children have not a part with him so Jesus Christ will have all his in glory with him to see his glory and as I have already shewed to be glorifyed with him and this glory wherewith they shall be gloryfied is an everlasting glory t is no glory that is transient or that will ever end but t is Eternal glory It is Excellentis gloriae pondus aeternum 2 Cor. 7. 4. 17. v. where the Apostle speaks of an Eternal weight of glory And St. Peter speaks De aeterna gloria in Christâ— Jesu Of Eternal glory by Christ Jesus 2. That life which is to be had in Heaven is Eternal life It is not a life of threescore years and ten or fourscore years as our lives in the world are which are soon cut off and flie away Psal 90. 10. v. A longer life then that which is promised in the last verse of the very next Psalm Psal 91. 16. v. With long life will I satisfy him the word Long is too short to set out to us this life Old Parr's life was a long life and the life of Johannes de temporibus was a long life for he lived in sundry Centuries and filled up Three hundred threescore and one years Adam his life was a longe life and Methusalah ' life was a longer life but this is an everlasting life Alas our life here on earth is but a short life every day the thread of mens lives are