but rather fear him which is able to destroy both Soul and body in Hell Christ does not here exclude all reverence and fear to be given unto such but the meaning is do not so fear them as you neglect to fear him which hath power to kill both body and soul he preferred the latter before the former So in my Text Christ excludeth not labouring for things necessary in this life but preferreth labour for those things that will endure to Eternal life This I conceive to be the scope and intent of our Saviour in these words and being thus opened would afford us several very profitable observations but I shall only name one the which I have chosen to make the subject of my following discourse CHAP. III. Obser THat the great Labour and pains of every Christian ought chiefly to be imployed not about perishing but eternal good things Not for things that endure but for a season but that will endure to Eternity A doctrine worthy our serious and choicest thoughts and meditations It was a good question the young man proposed to Christ Mark 19. 17. v. Good Master what shall I do that I may inherit eternal life As if he had said I know I shall be eternally happy or eternally miserable eternally cursed or eternally blessed eternally damned or eternally saved c. but what shall I do that I may be eternally happy that I may be eternally saved that I may be eternally blessed c. that I may be happy to all eternity The point of doctrine may be a fit answer Let thy labour and pains chiefly be imployed not about perishing but eternall good things It is observable that in the Lords Prayer where there are five Petitions for spiritual good things there is but one for temperal good things and that is Give us this day our dayly bread to note and intimate unto us that our desires and endeavours should be most after spiritual good things things that will endure to eternity And besides these are Petitioned for in the first place before Temporal good things to note that Temporal good things should be subserviant to Spiritual and eternal things the things of this life should be subservient to thosâ— which belong to an Eternal life I may allude to that which St. Paul saith 1 Cor. 7 38. speaking of giving a Virgin in marriage saith he he that giveth her in marriage doth well but he thaâ— giveth her not in marriage doth better so he that carefully and industriously labours for the things of this lifâ— does well as he that giveth his Virgin in Marriagâ— does well but he that laboureth and provideth foâ— things belonging to Eternal life as he that giveth noâ— his Virgin in Marriage doth better As t is said of Rachel and Leah Gen. 29. 17. Rachel was the fairer though Leah was the fruitfuller so to be diligently laborious to get what is necessary for this life is needful but to be diligently laborious to geâ— what belongs to Eternal life is more needful It was once the saying of one Si mihi daretur optio eligeriâ— Christiani rustici sordidissimum maxime agreste opiâ— praeomnibus victoriis triumphis Alexandri aut Caesaris Might I have my wish I would preferr the most despicable and sordid work of a Rustick Christian before all the Victories and triumphs of Alexander and Caesar let it for ever be the practise of holy minded Christians alwayes to prefer the diligent labouring for the Kingdome of Heaven before the striving and contending for more Kingdomes and Countries then ever were possessed by Alexander or Caesar The Wiseman who knew what was fittest to be chosen and what was best to be laboured for saith Prov. 1â— 16. That wisdome and understanding is to be chosen rather than Gold and Silver Grace here and glory hereafter are unspeakably better than Gold or silver these things they serve only the life that now is the back and the belly but Grace and Glory the life to come What Aeneas Silvius sayd of Learning may much more be said of Grace and Glory and all Eternal good things Vulgar men should esteem thereof as silver Noble men as Gold and Princes should prize it above their cheifest Pearles and manifest the same in labouring not with Martha for the many things but with Mary for the one thing necessary Eternal salvation A Christian should have his affection carryed out to these things as the Thessalonians had theirs towards St. Paul 1 Thes 3. 6 where the Apostle takes notice of the Thessalonians excellent faith and love the truth of their faith discovering it self by their love for faith that justifies works by love Gal. 5. 6. v. For in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by Love Now as to their faith was joyned love so in their love for which I name the place may be observed a specialty towards the Apostle they loved all Saints but especially St. Paul for they had a special remembrance of St. Paul him above many they desired to see him above many they had in their remembrance So these things of Eternity above many should be laboured for by every Christian Moses exhorteth the children of Israel in Deut. 4. 9. 10. v. to remember all the things which they had seen but especially the day that they stood before the Lord their God in Horeb. what ever a Christian wants he must labour and take pains for but specially for those things which endure to everlasting life the Jews had an high esteem of every part of God's worship that he had appointed them to observe but praecipuus honos Paschae habitus est the Pasover was chiefly had in honour We cannot promise our selves to obtain any good thing at the hands of God without labour but Eternal good things are chiefly to be laboured for CHAP. IV. In the discussion of this point I shall speak to these parts 1. SOmething by the way of Explication 2. Something by way of Demonstration 3. Something by way of Confirmation 4. Something by way of Application By way of Explication we shall enquire when a man may be said chiefly to labour for eternal good things And this we shall do in these following particulars 1. When he does rem agere when his heart is intense and serious about eternal good things 2. When he does use the right means to gain eternal good things such as are the Ordinances of the Gospel 1. The word read and preached 2. When having read or heard the Word of God Preached he does meditate upon it that he may get the good by hearing and reading he aimeth at 3. When he makes use of and improves the Sacraments of the Gospel those seals of the Covenant of Grace 1. Baptisme 2. The Lords Supper 4. When he is importunate at the Throne of Grace by Prayer begging of these things 3. When he does not use the right means for a time only but perseveres labouring in the
entred into the heart of man 1 Cor. 2. 9. and to teach us the way to possess those things No wonder therefore if in labouring for Eternal good things he be heard to say with St. Austin Sacrae Scripturae tuae sunt sanctae deliciae meae Thy holy Scriptures are my delights no wonder if he account them one of the greatest and most noble Love-tokens that ever God gave to the children of men no wonder if he prize them above gold yea above much fine gold the Scripture being both concha canalis a Cistern to contain the glorious mysteries of Salvation and a Conduit to convey God and Grace into the Soul that it may in glory be happy unto all Eternity No wonder if he imitate that Peerless Princess Queen Elizabeth to whom after her coming to the Crown as she passed in Triumphant state through the streets of London the Londoners presented a Bible at the little Conduit in Cheapside who received the same with both hands and kissing it layd it to her breasts saying That she received it thankfully and by it she would square her deportment that the same had ever been her chiefest delight and now should be the rule whereby she meant to frame her Government this puts him upon reading and hearing of the Word Preached and certainly then he labours for Eternal good things 1. When he reads the Scriptures that therein he may search for Eternal life that in them he may find the way to Eternal life When he followes our Saviour's counsel given to the Jews Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life The Greek word signifies to search as men do under ground for Treasures or to search as men do under water for something at the bottâ—me And then a Christian labours after those things when he is not wearied in the pains he takes in the Scriptures but takes all the pains he can that he may more clearly discover that heavenly Treasure which lyes therein that he may be rich in Faith and enriched in all knowledge 1 Cor. 1. 5. that he may be acquainted with the Mysteries of Salvation and be taught how to obtain those things that will last beyond a season That he may be made wise to Salvation that he may discern between things Temporal and things Eternal that he may come to know God and all the excellencies that are in Jesus Christ that he may learn from thence the happiness and glory of Heaven and have his heart inflamed with desires to possess those Eternal Mansions When the earnest desire after these things makes him to keep his Bible near unto him as it said of the Old Lord Burleigh Lord High Treasurer that to his dying day he would earry always a Tullies Offices about him either in his Bosom or in his Pocket so as Charles the 5th took not more delight in the study of the Mathematicks then he in the study of the Scriptures wherein he seeks for the knowledg of these things as for Silver and searches for them as for hid Treasures as Solomon directs Pro. 2. 4. 2. When he is a diligent hearer of the word of God preached that he may by the help thereof come the better to understand the word of God and know the will of God which as it is revealed in the Scriptures is to be the rule of all our wayes and actions in this world and be informed in that wherein most and greatest part of the world do mistake future and eternal happiness of another life Where the Word of God is sincerely preached I may use his words that sayes Quicquid ibi docetur est veritas quid praecipitur est bonitas quicquid promittitur saelicitas All that is there taught is truth all that is there commanded is goodness all that is there promised is happiness Now that Christian that therefore is ever drawing water out of these pure Fountains that waits conscientiously at the posts of wisdomes house that esteems the word as his appointed food that hears that his Soulâ— may live that here his soul may live the life of Grace and hereafter it may live the life of Glory when it shall be let loose from his body that cage of clay such an one is then without doubt in the right way providing for Eternity I will not say it of all hearers that therefore they hear that their Souls may thus live for there are many who would be thought to have a desire after the word and are often where the Word is Preached but alas should it be demanded of them as once it was of Aristotle after a long and curious Oration how he liked it they may as truly answer as he did Truly sayes he I did not hear it for I was all the while minding another matter Too many such there are men whose eyes are open but their minds asleep but when a Christian is attentive to what is spoken of the high Mysteries the word contains is attentive to every description of the Heavenly Canaan and every direction pointing out the way thither as to what concerns him here such an one followes our Saviours counsel in the words and is labouring not for that meat which perisheth but for that which endureth to everlasting life 3. When having read or heard the word of God he does meditaâ—e upon it he spends many thoughts about it that he may the better bury the good seed in his heart that it may not lye loose upon the top of his heart neither for the fowls of the air to pick up or the Divel that bird of Hell to steal away When herein he imitates Cato whose practise was to call to mind and meditate upon at Evening what thing soever he had seen read or done that day by which means he radicated things the better in his memory And Asaph who that he might remember the works of the Lord and remember his wonders of old Psal 77. 11. 12. sayes I will meditate also of thy works And the blessed Virgin Mary Luke 2. 19. Mary kept these sayings and pondred them in her heart she kept them because she pondred them and therefore pondred them that she might keep them so here when an Heavendesiring Christian hath read and heard Scripture reports of Eternity and the things of Eternity and hath learned out of the Word what course he must use to make Eternity an happy Eternity and to be enriched with Eternal good things he practises that charge given Josuah Josu 1. 8. This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein for then thou shalt make thy way prosperous and have good success As if the Lord had said thou shalt never attain to that knowledge of the Word as will bring thee to a coâ—scionable practise of it and doing what it does direct to be done unless thou meditate
seeing the King â—t an ordinary time and seeing him when he is in his â—obes with his Crown upon his head and his Scepter in his hand and set upon his Throne with all his Nobles about him in all his glory God doth manifest himself now unto his People but this is not all he intends they shall see of him he will manifest himself unto them in â—eaven in his Glory What a most ravishing sight will it be there to see the Lord Jesus Christ wearing the Roâ—e of our humane nature in the presence of his Father arrayed as was said of Mordecat â—sther 8. 15. v. in Royal apparâ—â— and with a great Crown of Gold upon his head to see the noble Army of Martyrs to see those millions of blessed Saints that have lived upon the Earth cloâ—hed in white and following the Lamb whither soever he goes to see the Angels those Morning Stars and to hear those Heavenly Choristers Eternally singing Jehovah's praise And lâ—stly to see what ever of Eternal good things we have mentioned before The best sight we have here of these things is but cloudy and obscure for we see but through a glass darkly whilst our Souls are hid in the dark Lanthorns of our bodies Here we see only some broken beams of Heavens glory but some few glimpses thereof as they are scattered up and down in the Scriptures so much as sets the Soul a longing rather then gives any true satisfaction When we come to possess them then we shall see more thâ—n the Scriptures do mention more then our hearts can conceive I may take up part of that extasie Saint Paul breaks out into 1. Cor. 2. 9. v. Eye hath not seen what God hath prepared for them that love him The eye hath seen many admirable things in nature it hath seen Mountains of Chrystal and Rocks of Diamonds it hath seen Mines of Gold and Coasts of Pearl Spicy Islands so Travellers tell us and Geographers write of the eye hath seen the Pyramids of Egypt the Temple of Diana Mauseolus Tomb which by Geographers are made the wonders of the World but what is all this and more then this to what the eyes of Saints in Heaven shall see Then iâ— shall be said to every glorified one Vide quod credâ—disti apprehende quod sperasti â—ruere quod amaâ—ti Beâ—old now and see clearly what formerly thou believeâ—st faintly Crede quod non vides videbis qâ—â—â— non credis Because that they have not seen and yet believe they shall then see more then now they do believe and have their eyes fixed upon them to Eternity These beautiful and beatifical objects they shall see and still desire to see and though they shall be satisfied in seeing of them yet they shall not be satiated with the sight of them To have but one glimpse of them though it were presently gone it were verily a great happiness beyond all that the World affords but they shall never lose the sight of them they shall have it to all Eternity their eyes shall be Eternally open to see them And without doubt the getting of a sight of these things whilst here will quicken the hearts of the Children of men to labour and take pains for them But what an eye must that be that can see at such a distance as Heaven is some compute that betwixt us only and the Starry Firmament there is no less then seventy four millions seven hundred three thousand one hundred and eighty miles and if the Empereal Heaven as many say be two or three Orbs above â—he Starry Firmament how many more miles is it â—hen beyond And the further distant any thing is from us the less clear sight can be had thereof but at such a distance no Corporeal eye can behold any object whatsoever yet may they be seen by the eye of Faith Faith is a sure Prospective-glass by help whereof the Soul may see things though afar off Did you never observe an eye using a Prospective-glass for the discovering and approximating of some remote and yet desirable Object Such a Glass the Soul hath of Faith it can discover and approximate things that are most remote remote I say and that either in respect of time or in respect of place I shall give an instance or two to clear this And first in respect of time It is said of Abraham by Christ himself who directs his speech to the Jews who were often calling Abraham Father Your Father Abraham rejoyced to see my day and he saw it and was glad John 8. 56. v. It will not be amiss for the understanding of this place to enquire what day this was that the Patriarch Abraham so much rejoyced to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit ut laetitiam gestivit The word signifieth He did leap or skip for joy 't is such a joy as is expressed by some bodily gesture Abraham it seems could not contain his affection could not keep it in but out it must And why He rejoyced that he might see surely it was something worth the seeing that he who was now well nigh an hundred years old should as if he had been grown young again fall to leaping for joy stayed discreet and grave Persons will never be so exceedingly moved but upon some very great occasion And such was â—â—at here in the Text it was to see Christ's day But Christ hath many dayes Christ hath more dayes then one Luk. 17. 22 v. And he said unto the Disciples The dayes will come when ye shall desire to see one of the dayes of the Son of man and ye shall not see it It is true as God he was before all dayes before all time having neither beginning of dayes nor end of life as is said of Melchisedeck Heb. 7. 3. v. Before the day was I am he But as man he hath many dayes The Lords day is his day Rev. 1. 10. v. I was in the Spirit on the Lords day As man he is called Lord of the Sabbath day Math. 12. 8. v. For the Son of man is Lord even of the Sabbath day So the day of Judgment is called the day of Jesus Christ Philip. 1. 6. v. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. And at 10. v. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ So Philip. 2. 16. v. Holding forth the word of life that I may rejoyce in the day of Christ The time of Christ's preaching here on Earth is called Christ's day and thus understand that Luke 17. 22. v. before mentioned where Christ tells them they should desire to see one of the dayes of the Son of man that is After Christ was departed out of the world they should desire his bodily presence here with them again to comfort them So also the day of Christ's birth may and is
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
Silas when they were prisoners when their feet were in the Stocks and that in the night yet they can sing praises to God Act. 16. 25. v. I was carryed to the Colehouse saith Mr. Philpot where I with my fellows do rouse together in the straw as chearfully we thank God as others do in their beds of Down They had their hearts in the night though they lay only in Straw fuller of heavenly Melody then some who rested every night upon their beds of Down their darkest nights were inlightned with the delights of God the elevations of then hearts were great such a temper as this in the ancient Christians â—aâ—sed them to be called the Crickets of the night â—ttering those Magnalia Dei the wonderful works of God Act. 2. 11. v. expressing their spiritual Jollity whilst they have been praising God in Psalms and Hymns and spiritual songs Sometimes that they might meditate upon the Word of God Time in it self is a most precious thing not such a Jewel among all things partaining to this life upon this time depends the welfare of our souls as to Eternity and t is but short 1 Cor. 7. 29. v. I say Brethren the time is short when Men find their time too short to perfect a business they will not only persecute iâ— in the day but in the night also 〈◊〉 Men but want Bread for themselves or families they will work hard in the day and continue to work some part of the night also The good houswife Pro. 31. 14. riseth whilst it is yet night As the Oracle told the Cyrrheans noctesque Diesque belli gerandum they could not be happy unless they waged War night and day Our whole life-time is little enough to effect the Salvation and everlasting happiness of our Souls and yet of this how much do Men consume in sleep but a gracious soul when God in the night time drives away sleep from his eyes will sometimes be calling to mind his sins to repent of them sometimes be praying unto God sometimes be seeking for Jesus Christ sometimes be praising of God and sometimes also be meditating in the law of God as is noted before of David's godly Man that he would be meditating herein day and night his thoughts then are set upon the Word of God Some indeed when God driâ—es away sleep from their eyes pass away such nights in wandring and roving thoughts their thoughts then running too and fro from one object to another without any good or profit to their souls they stay and fix upon nothing that is good are soon weary of any thing that is good ever are their thoughts â—â—â—tting up and down the world And thus for want of Meditation too often stiflle what good things they have read or heard of out of the Word of God in the day-time that their hearts are a â—in to that ground at Collâ—n where some of St. Vrsida's eleven thousand Virgins were buâ—ied which will cast up in the night any that have been â—nterred there in the day except of that company â—hough it were a Child newly baptized they neither keep any thing in their thoughts or their thoughts upon any thing but what agrees to their corrupt hearts Sometimes again to have their hearts taken up with some considerations of Eternity and their immortal Souls everlasting salvation All time is his who gave Time a beginning and continuance though yet some he hath made ours not to command to abuse and mis-spend but rightly to use Time is as it were a portion part or Cantle cut out of Eternity and then time is best used when a Christian is providing for Eternity laying hold upon every occasion and improving every hour and minute thereof for the good of his soul fitting it for that great Account in the day of the Lord Jesus Christ and laying in provision for that endless Duration This is that will comfort him at the day of death when all worldly comforts will and must leave him when riches can no whit avail him When a Man's conscience shall witness with him that he hath not mis-spent his time not lost nor let slip any opportunities of doing his Soul good when he can give a good account of his time Good Hezekiah when the message of Death came to him comforted himself thus Isay 38. 3. v. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which was good in thy sight as if he had said I can give a good account of my time I have spent my time well I have not idled away my time and lost my time Vâ—â—a est punctum temporis a quo de pendâ— aeternitâ—s It shall be with us to Eternity as we spend our time And we may observe that God sometimes drives sleep from Mens â—o set them upon thinking of Eternity Dâ—â—xâ—â—â—us reports of a young man that was much given to his lusts and pleasures and could not indure to be crossed but of all things he could not bear to be kept from sleeping in the night and to lye awake in the dark but being sick he was kept from sleep in the night and then he began to have these thoughts and think What is it tedious to be kept from sleep one night and to lye a few hours awake in the dark O what will it be to lye in torments and darkness for ever I am hear in my house upon a soft bed in the dark kept by sickness from sleep but one night O what is it to lye in Flames and Darkness for ever and ever how dreadful will that be And these thoughts of Eternity were the means of breaking this young man off his lusts that was given to all manner of lusts before Now when a Christian God driving sleep from his eyes does in the night-season set himself to call to mind his sins to pray to God to seek for Jesus Christ to praise God and hath his heart taken up with these serious thoughts of Eternity and his immortal Souls everlasting Salvation he is about such an imployment as may gain him the possession of Eternal good things Such a one was David Psal 22. 2. v. O my God says he I cry in the day-time but thou hearest not and in the night-season and am not silent Like one hot in the pursuit of a business if he finisheth it not in the day he will spend the night about it David that prayed three times a day morning noon and night yea seven times a day sometimes held on the work in the night And so does the Church express her longing desire after God Isay 26 9. v. With my Soul have I desired thee in the night yea with my spirit within me will I seek thee early It is storied of that Stoical Philosopher Cleanthes the successor of Zeuo a Man who for his excessive pains was called another Hercules while he was poor on the day-time he studyed Philosophy and
were great drops of blood falling down to the ground the words sets forth what a vehement conflict was at this time in Christ's soul occasioned through the deep sense of his Father's wrath against sinners for whom he stood now as Surety and Redeemer a conflict that put Him into a bloody sweat so that through flesh and skin in great abundance sanguinem congelatum quasi extruscrit issued forth clottered or congealed blood So that our Saviour when he says strive to enter in at the straight-gate he would have us to strive and strive until we are in an Agony until we sweat blood to get inâ—o Heaven As it is storied of Scanderbeg that in fighting against the Turks he was so earnest that the blood would often start out of his Lipps A Christian should at this work strive Quasi pro vita si vincit vel pro morte si vincitur luctaturus as if he labored for life or death nay for that which is dearer then life it self even the life of his soul the words are an allusion to that fighting and striving which was to be amongst Wrestlers in their solemn games with sweat pains and trouble and wherein a Christian should use his utmost best and choicest endeavors and labor with all his ability of power and skill whilst striving to get into Heaven and the reason laid down by our Saviour in those would seriously be considered For many I say unto you will seek to enter in and shall not be able Luk. 13. 24. it is not enough to seek many seekers will never find but there must be striving there must be an holy violence used to enter in at the straight-gate Matth. 11. 12. And the violent take it by force A Metaphor taken from Warriours who force their passage into a City and take it by Storme Heaven is as Canaan the type of it was though a Land of Promise yet of Conquest too it will not prove any easy work to get to Heaven Facilis descensus Averni A Man may go to Hell without a Staffe as we say the way thither is easy 2. From the impossibility of injoying Eternal good things without labor Of all things to be injoyed Eternal good things are not to be injoyed without labor and that not without our own labor and pains so run that ye may obtain 1 Cor. 9. 24. v. there is no obtaining the prize of Eternal happiness without running the Race God will not bestow these things upon those who never seek never labor for them It is true without God all a Man's labor can do nothing and without a Man's labor God will do nothing They can never expect Heaven afterwards that labor not for Heaven now Qui fugit molam fugit farinam he that will not have the sweat of labor upon Earth must not expect the sweet of honor and happiness in Heaven Matth. 20. 8. v. The Lord of the Vineyard saith unto his Steward Call the laborers and give them their hire it is not call the loyterers or idle bodies but call the laborers none but the laborers had their Penny given them They must be doing that will keep in with God Ad summa nemo sine labore pervenit Worldly wealth and honors may be had without labor or study by the donation of others or by succession and descent Pharoah raised Joseph out of Prison and gave him the next place to himself in the Kingdom Darius prefers Daniel above the Presidents and Princes of his Kingdom nay had thoughts to have set him over the whole Realm Of how many Men may it be said what Seneca said of Plato Philosophy found not Plato a Noble Man but made him one There are many who are not noble Men born but the Prince makes them Noble Men Princes have not found some men Noble Men but they have made them noble But it is not so with Eternal good things for the gaining of them each man must labor for himself the labor and pains of others herein will do him little good All the Princes in the world with all their combined Bounties and forces cannot put a Christian into possession of Heaven or the things thereof 3. From that agreement that there is between Eternal good things and our Natures Laboring for Eternal good things doth best agree with the nature of every Man Man is by nature a provident Creature apt to lay up for time to come It is with Men accounted a good piece of providence to lay up something for a Rainy-day as the proverb is something that may do them good afterwards and not only in Diem vivere as the â—oules of Heaven do Now this disposition should reach beyond the forecast of Joseph in Egypt Gen. 41. 35 36. v. laying up Corn in the Cities only for seven years Or of that fool in the Gospel who had good things laid up for him in his Barnes many years Luk. 12. 19. v. Our Saviour directeth where our treasure is better to be laid up Matth. 6. 19. 20. Lay not up for your selves treasures upon earth where moth and rust doth corrupt where theeves break thorow and steal But lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where theeves do not break thorough and steal Laying up treasure in Heaven is here opposed to laying up treasure in earth a Christians care should be not so much to labour to be rich here as hereafter not so much to be rich upon Earth as to be rich in Heaven the best store is that which is layd up in Heaven The Argument that the Apostle useth to persuade rich men not to rest in uncertain riches but in the living God and to move them to be rich in good works you have 1. Tim. 6. 17. Charge them that are rich in this world that they be not high minded nor trust in uncertain riches but in the living God who giveth us richly all things to enjoy v. 19. Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Most men delight to hoard and treasure up something for themselves for the time to come an hoard of Eternal good things is that will do good more then a thousand years hence Verily that is the best store that will last not only until time shall be no more but will last more days then will be time in even to Eternity that will not be consumed in that universal Flame which shall melt the very Elements into their primitive confusion when this whole visible Fabrick must be dissolved by the fire of the last-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
first the Kingdom of God and his righteousness In the first place and with your best care and endeavors seek after the kingdom of God that ye may be possessed and seized of it that ye may have a right and title to it The Kingdom of God and the righteousness thereof these things before all other good things should be labored for nay these things above all other good things should be labored for Why Because a laborious striving for these things before all other good things and above all other good things is the way that the wisdom of God hath directed us unto You see our Saviour's command what it is Seek first the kingdom of God and his righteousness I 'll take up the words of God himself the place is that which contains a most pathetical Option wish or desire of our most infinitely holy just and righteous God that would find us in such a way that he may do us good for the present and also hereafter see them Deut. 5. 29. v. At the 27. v. the Israelites promise Moses very fare nothing more could have been expected from them and nothing less was their duty to be performed by them say they to Moses Go thou near and hear all that the Lord thy God shall say and speak thou to us all that the Lord our God shall speak unto thee and we will hear it and do it Hereunto God pleases to return answer ' as if he did after the manner of men speak thus Moses I have heard the voice of the words of this people which they have spoken unto thee and they have well said all that they have spoken 28. v. And I have but this one wish or request Oh that there were such an heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever v. 29. O that there were such an heart in Christians that they would fear God and keep his commandments that they would seek first the kingdom of God and his righteousness And why The great God of the whole world commands it and the best friend of Christians that ever trod upon the earth even Christ adviseth it in my Text and we may well be assured that the one will reckon for disobeying his Commands and the other for slighting of his advice and counsel It is a dangerous thing to neglect one of his commands who by another is able to command us into nothing or into Hell And it will prove as dangerous to slight his advice who is called Wonderful Counsellor Isay 9. 6. For the first see 2 Thes 2. 12. v. They all shall be damned that obey not the Truth but have pleasure in unrighteousness For the second read Psal 107. 11 12. Because they rebelled against the words of God and contemned the counsel of the Most High therefore he brought down their hearts with labor they fell down and there was none to help them When Ahasuerus commanded Haman to put on the Crown upon Mordecai he presently executed the King's pleasure he presently obeyed what the King commanded and he honored his greatest enemy because the King required it And shall not Christians at the King of Heavens command be laboring for better honor then was bestowed upon Mordecai and for more excellent good things then ever Ahasuerus was able to give even for honor that is lasting and for good things that are everlasting When Abraham knew that it was God's will that Hagar and her Son should be cast out he soon yielded it seems not to him grievous Gen. 21. To gracious hearts understanding the will of God none of God's commands are grievous 1 John 5. 3. obedience â—o all his commands is very delightful but here obedience to God's Commands is very profitable it calls indeed for labor and labor to some is grievous but he that â—ath a Crown in his eye his labor cannot be grievous hopes of gaining great matters will qualify and alay the difficulty of any work and make duty light here is â—hat will animate a Christian with courage and resoluâ—ion to undertake any labor any difficulties any pains God forbid any that hear me this day should say as â—hose did Jer. 44. 16. As for the Word thou hast spoken â—o us in the name of the Lord we will not do We will not wast our time we will not spend our labor â—nd pains for these uncertain things of another life yet â—uch there are that neither the authority of God commanding nor the hopes of those Eternal advantages which will follow upon the doing of the thing commandâ—d such that neither God's promises nor his threatnings work upon them Though they are told 2 Thes 1. 7 8. That that the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeon them that obey not the Gospel of our Lord Jesus Christ Et non sunt vanae minae Dominicae God 's threatnings are not in vain they are no Bruta fulmina Insignificant noises or thunders they will not be found lying words but like the sentence of a Judg which cannot fail of Execution Neither do the promises of God work upon them to yield obedience though thereupon God hath intailed temporal spiritual and Eternal Blessings never was any man a loser by yielding Obedience to God's commands Christ became the author of Eternal salvation to all them that obey him Heb. 5. 9. v. An obedient Christian in this present life hath God in Covenant with him Jer. 7. 23. v. Obey and I will be your God and in another life shall pertake of Eternal salvation with God and surely Eternal salvation there is enough to make any one willing to labour and take pains for it enough to encourage any one to yield obedience to God 'T is Obedience unto the Commands of God that will intitle us to true blessedness Luke 11. 28. v. There when one in the company that were with Christ blessed the Womb that bear Christ Christ presently replied ye rather blessed are they that hear the word of God and keep it 2. Our labor and pains ought chiefly to be imployeâ— not about perishing but Eternal good things Because Eternal good things are the chiefest of good things they are the best of all good things I shall easily grant that the things necessary for the use of this life are good things When I read Gen. 1. lasâ— v. where it is said That God saw every thing that hâ— had made and behold it was very good I cannot but admire the Prodigious Blasphemy of that Alfonso called Alfonso the Wise who openly said that if he had been of God's Counsel at the Creation some things should have been better made and marshalled whereas the Holy Ghost hath left it upon Record that every thing was very good Good as they came from God for as from his mouth proceedeth not evil and good so from his hand proceeded nothing that was
portion of his fulness Let burning hanging all the torments of Hell befall me Tantummodo ut Jesum nauciscar so that I may get my Jesus said Ignatius Christ to him was more dear then his temporal life Jesus Christ was the Paradise wherein he delighted and the foundation in whom his Soul found all satisfaction Lambert at the Stake cryed out None but Christ none but Christ lifting up at the same time such hands as he had and his fingers ends flaming It was the saying of Holy Bernard Lord Jesus I love thee Plus quam mea meos me that is more then all my goods then all my friends wife or Children yea then my own self To him all riches were but poverty in comparison of that treasure he found in Jesus Christ all his friends and relations but dumb idols in comparison of Christ Himself to be nothing in comparison of Christ nothing was so sweet and dear unto him as Christ It is storied of Hormisda a Noble man in the King of Persia his Court because he would not deny Christ he was put into ragged cloaths deprived of his honors and set to keep Camels after a long time the King seeing him in that base condition he was and remembring his former fortunes he pitied him and caused him to be brought into the Pallace and to be cloathed again like a Noble man and then the King persuades him to deny Christ he presently rends his Silken cloaths and says If for these things you think to have me to deny my Faith take them again and so with scorn was cast out This hath made those who have wanted Christ to long as sore for Christ as Daâ—id did for the waters of the Well of Bethlehem Oh for a blessed armful of the Babe of Bethlehem such a one as Simeon once had It hath made them cry out Give me Christ or else I dye All things to them have been of no value in comparison of Christ they must haâ—e 〈…〉 t wâ—ateveâ— it cost â—â—em Certainly did Christians iâ— these days thus esteem of Christ Christ would haâ—e â—â—â—e â—oom in their hearts T is said when 〈◊〉 was Emperour that Germaniâ—us raigned in â—â—e Râ—â—an hâ—â—râ—s Tiberius only in their Provinces â—o â—ill it be â—iâ—h all that prize Christ Though God have given them leaâ—e â—o â—ave the world in their hands yet Christ only shall reign in their hearts they will take him to be the top of all their felicity and happyness Christ shall be to them in respect of all things else as the Aple Tree among the trees of the Wood as the Sun among the gloe-worms as the Jewel among dross Well may we reckon Jesus Christ amongst the chiefest of Eternal good things called therefore the Everlasting Father Isay 9. 6. v. He is One Eternal God with the Father and with the Holy Ghost read these following places John 10. 30. v. I and the Father are one John 1. 1 2 3. v. In the beginning was the Word and the word was with God and the word was God The same was in the begining with God All things were made by him and without him was not any thing made that was made As God he did preexist in the form of God not only before his Incarnation but before the whole Creation before Abraham was born he was Joh. 8. 58. v. Before any creatures were he had an existence Jesus Christ was so before all Creatures that all creatures were made by him Col. 1. 16. v. For by him were all things created that are in Heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him Pro. 8. 23. v. I was set up from everlasting from the beginning or ever the earth was And as he was before the world began so will he be after the world shall have an end As â—e was before all Temporal things so is he not to be out-lived by any Eternal things whatsoever As he was begotten of his Father before all worlds so will he be the same when there shall be no world when there shall be no Earth nor Heavens Psal 102. 26 27. v. Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end St. Paul assures us that he it is who is over all God blessed for ever Rom. 9. 5. v. Jesus Christ is the same yesterday and to day and for ever Christ is the same aforetime in time and after time he is unchangeable in his Essence always the same Revel 1. 8. v. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come The phrase is known to be taken from the Greek letters whereof Alpha is the first and Omega the last letter of the Greek Alphabet The first and last letters are a description of Jesus Christ who was before all and will be after all and altogether unchangeable in himself When friends dye when estates are gone yet Jesus Christ will remain and be a never failing spring and fountain of all blessings and goodness And Jesus Christ doth make all them good who do injoy him All men by nature are empty of all spiritual good but Christ is as a fountain filling them therewith that possess him All men by nature are dead in sins and trespasses it is true of all men what the Apostle faith of the wanton Widdow 1 Tim. 5. 6. v. She that liveth in pleasure is dead while she liveth As Pamphilus in Terence saith the like of a light Huswife Sane hercle homo voluptati obsequens fuit dum vixit St. Paul's Greek as one noteth cannot well be rendred but by Terences Latin and Terences Latin cannot well be put into other Greek Here is the true condition of men before they are interested in Christ they are all as so many dead men they are but walking Sepulchers their bodies living Coffings carrying about in them dead souls they are all of them spiritually dead they are living ghosts those men who be already in their graves are not more devoid of natural life then these are of spiritual life they are like Ezekiel's dead bones until Jesus Christ breath life into them until Jesus Christ speak to them as once he did to Lazarus Come out of the Grave and live they are stark dead Look what a branch is without a root or a body without a Soul such is every man without Jesus Christ he is but a withered branch or dead carcass Dead twice dead and pluckt up by the roots spiritually dead whilst corporally alive altogether alienated from the life of God whilst they injoy the life of Men. There is the life of
consuming fire to burn up souls like stuble that had not God for their God yet those who have this intrerest in God they may look upon him not as an enemy that will set himself against them but as a friend that is reconciled unto them not as an angry Judg that will condemn them but as a merciful Father that willingly hath pardoned them they may behold him not as clothed with dread and terror but with mercy and compassion though then God will frown upon them who never labored to get an interest in him yet will he turn away his anger from them who have chosen him for their God and will behold them with a smiling countenance Most men highly value an Interest in great persons and too many value this more then to have an interest in a great God But experience shews how mutable the friendship of men is they are like weathercocks upon Steeples that turn with every wind somtimes in their friendship they are like the Sun in its full strength but anon some cloud of a small or imagined offence darkens all their love and nothing is more common then to find friends dying oftentimes one to another even whilst they live and their somtimes injoyed friendship then does them no good nor stands them in stead whatever be their straits they come into But when once a Christian hath gotten an interest in God God will be a God to him as long as he is God God is a God for ever and he will be his God for ever What God is he was from Eternity and what God is to any he will be to Eternity there shall never come the time when God will withdraw his love or his good will cease towards them He will always do them good and always stand them in stead both in life and death and the day of Judgment God that hath done them good and stood them in their greatest straits of this life will do as much for them at this day An Interest in God did stand David in stead when he was in that great strait at Ziglag the City was burnt by the Philistins in his absence his wives carryed captive the people ready to stone him but David he incouraged himself in the Lord his God So Psal 31. 14. v. there also this man who was a man after God's own heart is in a great calamity and trouble but an interest in God did him good and stood him in stead then For says he I trusted in thee O Lord I said thou art my God God will have them to know that they have not any cause to fear nor be dismayed wheresoever they are or whatsoever condition they lye under so long as they have him to be their God Isay 41. 10. v. Fear thou â—at for I am with thee be not dismayed And he gives the reason which is satisfactory enough to all that know what God is and what it is to have God for their God the reason is in these words For I am thy God O the happy condition of that man who hath God for his God God being his then whatsoever is in God whatsoever God can do and whatsoever God hath is his because God himself is his The propriety that he hath in God extends throughout to all that is in God to all that God is or can do for his good Whatsoever there is in God shall be as truly that man 's for his good as it is God's for his own glory God will do that man good not only whilst he lives but when he dyes for God is not his God only while he lived but when dead he is his God to do him good at death and to do him good at Judgment Whilst he lived God was his God to pardon his sins they both go together I will be their God and I will forgive their Iniquities and remember them no more Jer. 31. 33. v. When he dyes God is his God even when he passeth through the valley and shadow of death he is with him and when his soul leaves his body he sends a guard of Angels to carry that into Abraham's bosom And when the body hath lyen a while in the Grave as he is his God he will raise it up out of the grave to glory in the day of Judgment he shall be made up with God's Jewels at that day Then also an Interest in Jesus Christ will do good let the terror of that Judgment be never so great to the greatest part of the children of men it will not be so to those that have gotten Jesus Christ to be their Saviour and that then shall have Jesus Christ to be their Judg. It will be a dreadful day to all those that have been ashamed to make a profession of Jesus Christ that have been ashamed of the ordinances of Jesus Christ Luk. 9. 26. v. Whosoever is ashamed of me and of my words of him shall the Son of Man be ashamed when he shall come in his own glory and in his Father's and of the holy Angels And that have shewed no mercy to the poor afflicted and distressed members of Jesus Christ that have shut their bowels against those that have been related to Jesus Christ Matth. 25. 41 42. v. Depart from me ye cursed into everlasting fire prepared for the Divel and his Angels But why so sad a doom For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not And that have had no sincere love to Christ 1 Cor. 16. 22. v. If any man love not the Lord Jesus Christ let him be Anathama Maranatha Let him be Anathama that is let him be accursed When Maranatha when Christ comes to Judgment And that have not yielded obedience to the Gospel of Jesus Christ 2 Thes 1. 7 8. v. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. But Jesus Christ will stand them in stead who shall then be found having an interest in Christ Will it not stand one in stead at the barr of Man's tribunal that the Judg upon the bench is his friend that the Judg is one that loves him dearly that he is one who designs the good and welfare of the prisoner that the prisoner knows assuredly Well my Lord the Judg whatever accusations are brought in against me will be my friend I am sure he will save my life I am sure he will acquit me Indeed if the Judg were a man's enemy such a one hath cause to fear So if then the Divel or wicked men were to be our Judges we should have cause to tremble but Jesus Christ he is to be our Judg he that was once judged condemned and executed in our stead is to
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
Glow-worm brightned at the night-shining of the Stars in comparison of the Crown of Heaven which is as the glaring of Diamonds or Christal Looking-glasses the gloss of cloth of Gold and Tissue at the sight of the Noon-Sun every gemm in this Crown of Glory is lightned and heightned to a true transcendency of translucidation and lustre It may be said to every one of these Gracious ones Cogita te Caesarem esse Remember thou shalt one day be a King with God in Glory upon thee shall be setled such Crown-Revenues as no Earthly King could ever boast of We read of some indeed that are poor in the world but withal it is said of them that they Are rich in faith and heirs of the Kingdom Jam. 5. 2. v. Hearken my beloved Brethren hath not God chosen thâ— poor of this world rich in faith and heirs of the Kingdom which he hath promised to them that love him Faith says an accurate Preacher is an enriching Grace it brings all Christs riches into the Soul it intitles to the promises that are a Christians Magna Charta for Heaven and are themselves full of Heavenly riches it gives a Believer right to the everlasting Inheritance reserved in the Heavens an Inheritance that could not be bought with all the wealth of the world an Inheritance which doth more excel all the wealth of the world then the purest Gold doth the drossiest dirt Our hopes cannot conceive what this Inheritance will be when we come to possess it we shall know what it is 1 Pet. 1. 3 4. v. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath â—egotten us again unto a lively hope by the resurâ—ection of Jesus Christ â—rom the death to an Inheriâ—ance incorruptible and undefiled and that fadeth â—ot away reserved in Heaven for you Here is the Believers title to this Heaâ—enly Inheritance He is â—o poor man certainly thaâ— hath a good title to shew â—or some great Inheritance It was once the design of Alexander the Great to â—ave been Master of the whoâ—e world the which had â—e effected yet would it not have contented him â—is heart would not have been therewith satisfied he â—ould have wept that there was not another world â— be enjoyed I read that when Captain Drake â—ok St. Domingo in America in the year 1585. in â—e Town-hall were to be seen the King of Spain's â—rms and under them a Globe of the world out of â—hich arose a Horse with his fore-feet cast forth with â—is inscription Non sufficit Orbis Great were the Dominions of Charles the Fifth who ruled over eight and twenty flourishing Kingdoms Darius King of the Medes who vanqâ—ished Belshazar we read of him that he appointed One hundred and twenty Governours which should rule over the whole Kingdom Dan. 6. 1. v. From whence it is inferred that he had so many Provinces or Nations under him every Governour having the charge of a Province Ahasuerus took state upon him because he reigned over an hundred seven and twenty Provinces from India to Ethiopia Esther 1. â— v. But what are the large Dominions of Charles the Fifth Darius or Ahasuerus to what Alexander and the Spaniards unsatiableness desired The world was but enough for them to conquer and possess They would have been what Amurath the Third stiled himself and the great Cham of Tartary reputes himself the Monarchs of the whole World But the Believer hath the promise of two worlds this that now is and that which is to come 1 Tim. 4. 8. v. he hath two worlds entailed upon him he hath made over unto him all the blessings of this present world so far as they conduce to his present happiness and of the world to come absolutely It is true the Church is called the Congregation â— the poor Psal 74. 19. v. Forget not the Congregation of thy poor for ever A miserable sort of meâ— they are many of them who oftentimes are destituâ— of all worldly advantages yet have they one advantage above all otheâ—s in the world and that is this The Lord is their portion Levi that had no portioâ— amongst his Brethren yet had the Lord for his portion so these men unto whom God hath given Eternal good things though they may have no portioâ— many of them of any Temporal good things yet have they a portion in an Eternal God Jer. 31. 33. v. I will be their God and they shall be my people And happy is that people whose God is the Lord Psal 144. 15. v. Who can sufficiently lay open their portion that have the Lord for their God Psal 16. 15. v. The Lord is the portion of my Inheritance Impossible it is that any should have God for their God and be accounted poor Rich men are ready to boast of their riches hence that prohibition Jer. 9. 23. v. Let not the rich man glory in his riches which prohibition is followed with an injunction 24. v. But let him that glorieth glory in this that he understandeth and knoweth God yet not with the knowledge of the brain only but with such a knowledge as sinks down into the heart and works upon the affections not with such a knowledge of God as only Heathen Philosophers and meer carnal Christians have of God knowing him to be the Creator of the world but with such a knowledge as a Christian in Covenant with him knoweth him he knoweth him to be his God And such a knowledge of God hath a Soul enriching excellency in it 1 Cor. 1. 5. v. Ye are enriched with all knowledge I am sure that they who know God after this manner have cause to boast that they know God they may make their boast of God and have more cause to glory in God than the richest man hath cause to glory in his riches they may upon better grounds boast of God then the Jew in Rom. 2. 17. v. they may boast of God upon the like grounds that the Psalmist does when he sayes Psal 34. 2. v. My Soul shall make her boast in the Lord And again sayes the Church Psal 44. 8. v. In God we boast all the day long Rich men in the world are called happy men I am sure that they who have God for their God are happy men read that place but now named Psal 144. 15. Happy is that people whose God is the Lord They have him for their God in whom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fulness Col. 1. 19. v. And who is Bonum in quo omnia bona their Souls need to look no further for any thing to enrich them here they may wriâ—e a Ne plus ultra God is quies animae Psal 116. 7. v. Return unto thy rest O my Soul for the Lord hath dealt bountifully with thee God communicates and doles out himself amongst those who have him in Covenant with them The Babylonians are said to make more then three hundred several commodities of the Palm-tree
is a thing which the most skilled in Arithmetick will want figures to express Imagine the number of starrs in the firmament the piles of grass upon the earth and the grains of Sand upon the Sea shore yet will not all those put together set forth the duration and years of Eternal life though every starr and every pile of grass and every grain of sand should be used to express so many millions of years or Miriads of ages as there are drops of water in all the Seas and Rivers in the world If men had no other life to live but this here in this world then they might content themselves only with the things of this life but they have an everlasting life therefore should they make some provision answerable thereunto not providing only for this life which is but a span long and neglect another life that is so spacious We must all live for ever 1 John 2. 17. v. And truly these thoughts of Eternity should be prevailing thoughts and over-awing thoughts I speak not to one here but must live an Eternal life one way or other both young and old must live in a season beyond this season And being we must all of us live Eternally it should call upon us to labor for Eternal things for such things as will endure all our life long Amongst the Customes that have been observed amongst the rites and ceremonies in making Bishops they have this speech to them have Eternity in your minds O that we all could work this upon our selves that it might prevail with us to seek after that which is Eternal Think with yourselves Christians these bodies of yours though frail and mortal must yet live forever these souls of yours must live forever And it becomes us therefore to labour after those things that will endure forever for things that will endure beyond a season that will continue after millions of ages and longer then the ages of a million of worlds For want of considering that life which must last â—hrough all Eternity and providing for the same when men have come to dye and seen Eternity before â—hem how hath the sight thereof amazed the souls of â—en I have read of one who in a dying condition â—aving his thoughts upon Eternity said If it were â—ut a thousand years I could bear it but seeing it is â— Eternity thus amazeth me Surely if men did but â—riously think upon Eternity they durst not neglect â—roviding for it they would not lay aside all labour â—d thoughts for Eternal good things This this is â—e thing that will indeed amaze them when they come â— dye But on the contrary that Soul which is inâ—rested in Eternal good things the thoughts of Eterâ—ity will not dismay him he is provided of that which â—ill last as long as his life will last and this very thing â—th comfort him The Psalmist when he considered the decaying conâ—tion of himself that his life present was a shadow â—d that he was like withered grass yet comforted himself that God with whom he should live for ever was Eternal and did abide for ever Psal 102. 11. 12. My dayes are like a shadow that declineth and I am withered like grass but thou O Lord shall endure for ever and thy remembrance unto all generations Why doth he put these two together thus My shadow and God's enduring for ever as if he had said saith one This is my comfort that though I am of short continuance yet God with whom I shall live afterwards is Eternal and abideth for ever And happy he when this life is ended is sure of an Eternal God with whom to spend an Eternal life The Psalmist therefore goes on comforting himself v. 24. 25 26 27. Thy years are throughout all generations of old hast thou laid the foundations of the earth and the Heavens are the work of thine hands they shall perish but thou shalt endure yea all of them shall wax old like a Garment as a vesture shalt thou change them and they shal be changed but thou art the same and thy years shall have no end What comfort will it be when these old buildings of our bodies shall be pulled down and these tabernacles and cottages of clay must be mouldred into dust to be assured of a building not made with hands eternal in the heavens Even when one skin falls off another comes on Or as when a man layes by an old suit it is but to put on a better and more lasting 2 Cor. 5. 1. v. For we know that if this earthly house of our tabernacle were dissolved we have a building of God a house not made with hands eternal in the heavens What a comfort will it be when a man must leave a great Estate here and a great Inheritance here that for hundreds of years and many generations hath appertained to his Ancestors that he is assured of an Eternal inheritance Hebrews 9. 15. verse What a comfort will it be when a man shall part with and be taken from all those pleasures of the world he now doth enjoy yet he shall enjoy pleasures at God's right hand for evermore Psal 26. 11. v. In thy presence is fulness of joy at thy right hand are pleasures for evermore The Swan was of old dedicated to Apollo because she sings sweetly before death by which Hierogliphick the Ancients intimated the joyfulness of vertuous men before their death as supposing the Elâ—â—ian delights in the enjoyment whereof they should alwayes live after this life Christians remember we have far better assurance of an Eternal life than the Heathens had and knowing we must live Eternally should help us to look beyond present things such as are Riches Reveneâ—s Honors and the utmost of all earthly excellencies and worldly felicities Having done with the Motives or Arguments to perswade to labor for Eternal good things all which I desire may be weighed in the ballance of reason and conscience I shall in the next place hereunto add these following helps Help 1. Get. all the knowledge of Eternity and Eternal good things you can or are any wayes able Help 2. Frequently imploy your selves in considering and contemplating upon Eternity Help 3. Labour to get some tastes of those things we have shewed before are Eternal good things Help 4. Alwayes bear in your thoughts the immortality of your souls Help 5. Study the shortness of time and your present life Help 6. Get a sight of Eternal good things by the eye of faith Of all which briefly in the following Chapter as they are here propounded CHAP. XIII Helps to forward you in the labouring after Eternal good things 1. Help GEt all the knowledge of Eternity and eternal good things you can or are any wayes able It is most true that no tongue can express either the length of Eternity or the excellency of Eternal good things Eternity is that unum perpetuum hodie one perpetual day which shall never have end and therefore the
the year was over all their pomp was taken away and they banished into some obscure place ever after One King knowing this and being called to reign over that Nation that short time of his reign for it was but one year as King he was not lavish in spending his revenues but heaped up all the treasure he could gather together to send into the place where he was to live afterwards that so in the little time of his reign he might prepare and provide to live comfortably all his life after Christians I only make this use of it The Lord hath given you time to live in this World and but a little time you are every day going down amain the stream of time into the great Ocean of Eternity and it will not be long before you come thither it may be not a week it may be not a day The Lord may come upon you as upon Entichus iâ— the Acts 20. 9. â— before the Sermon be ended oâ— this Assembly broken up and gone home your shorâ— life will soon be ended and how suddenly you know not while you live here you are in the way to Salvation you suck at the breasts of those Ordinances that may feed you to Eternal life you have an opportunity to make such provision as will serve all your liâ— long in another World that you may live happilâ— after that you are banished hence after that you arâ— deprived of Temporal accommodation lose this opportunity and you are undone for ever and will â— miserable for ever Plutarch tells of Hannibal that when he coulâ— have taken Rome he would not and when he woulâ— have taken Rome he could not Now is the time of obtaining Heaven in this life you have an opportunity to gain Eternal good things but if you let go this opportunity and do not improve the season of life believe it Christians God wil not afford you another opportunity when this life shall be ended The Ancients painted Opportunity with an hairy forehead but bald behind to signify that while a man hath opportunity before him he may lay hold on it but if he suffer it to slip away he cannot pull it back again Felix looked for a better opportunity to hear Paul but we do not read that ever he found such an opportunity more as that he did then let slip Poor Jerusalem lost her day and could never find it more And therefore the Lord weeps over Jerusalem because she had slipt the opportunity of doing her self good Luk. 9. 41. â— He beheld the City and wept over it Saying If thou hadst known even thou at least in this thy day the things which belong to thy peace but now they are hid from thine â—yes Now thou hast slipt thy opportunity Thousands under Eternal misery are now convinced that â—hey have slipt the opportunity of getting any share in Eternal good tâ—ings It was wisely done of Noah to take his time and to â—uild an Ark before the Flood came to the saving of â—imself and his Houshold But foolishly done of the â—hole World besides that they did not improve the â—undred and twenty years time that God gave them â—nd not only time but an opportunity also by means â—f Noah a Preacher of righteousness to have made â—rovision both of Bodies and Souls The very want â—f making that provision was the ruine of them It was wisely done of Joseph to take the time and observe the season and opportunity of laying up Corn in the years of plenty that Egypt might have wherewithal to live in the years of dearth and famine Had not that season and opportunity been taken the misery of the Egyptians had been intolerable It was wisely done of Nineveh to take their time and opportunity that God gave them to repent whilst the fourty dayes continued otherwise they had been destroyed but thus they came to be spared For this end God gave Nineveh those fourty dayes that they might husband that opportunity for their good and preservation that they might not be destroyed So God hath afforded unto you Christians the opportunity of this life to husband and improve it to the best for your poor Souls to gain an interest in Jesus Christ to lay hold upon Eternal life and to obtain a future and everlasting happiness The time allowed is but short Cito pede praeâ—erit aetas Our dayes pass away like a Post glide away strangly and every day every hour and every minute added to the time of our life is so much taken from our life And it is a most true saying Vita est punctum temporis a quo dependit aeternitas It shall be with us to Eternity hereafter as we spend the time of our present life here according as we now prepare for Eternity so will it be with us to Eternity To squander our short time here and in it not to labour for Eternal good things is as much as ouâ— Souls are worth as much as Heaven is worth and as much as Eternity is worth In this point we may learn a piece of blessed wisdom from our Saviour John 12. 35. v. Yet a little while is the light with you walk while ye have the light lest darkness come upon you Yet Christians you have the day of Grace and the light of the Gospel continued now labour and take pains before Eternal darkness come upon you Be not like to Charles King of Sicily and Jerusalem who was called Câ—â—ctator not in the sense of Fabius because he stayed till opportunity came but because he stayed until opportunity was past If you will not learn wisdom from Christ yet learn it from that subtle Serpent Saâ—an he rageth and doth all the mischief he can he bestirs himself because he knows his time is short Rev. 12. 12. v. Woe to the inhabiters of the earth and of the Sea for the devil is coming down unto you having great wrath because he knoweth he hath but a short time O be not any of you worse thâ—n the devil is not your time shorter be not ye more negligent and careless in doing what may Eternaly save you thâ—n the Devil is in doing all he can Eternally to damn you he delayes no time because his time is short to get you to Hell delay not you any time because your time is far shorter to get to heaven 6. Help Get a sight of these Eternal good things by the eye of Faith I doubt not but the sight of Eternal good things hereafter will be most ravishing It will certainly be a most pleasant and ravishing prospect to see all the excellencies of Heaven to see the beauty of Jerusalem that is above whose walls are of Jasper whose building is of Gold whose gates â—re of Pearls and whose foundation is of precious â—tones to see the King in his glory you know I â—ave sometimes mentioned that promise Isaiah 33. â—7 v. To see the King in his beauty or glory There â—s a great deal of difference between
a Christian and â—oth as it were proclaim to the world that he is overâ—boured and but hardly used If any of us should see a servant continually sad and dejected hear him murmuring and complaining we must needs think that he either loves not his Master or likes not his worke or fears his pay Such a servant discredits his Masters service and such a Christian also disgraces Religion as if he were like to gain nothing by all his Religious labour and pains As God loveth a cheerful giver 2 Cor. 9. 7 v. so God loveth a cheerful Labourer that in Psal 100. 2. v. may be a command as well as advice Serve the Lord with gladness come before his presence with singing As St. James saith if any be merry let him sing Psalmes so I say if any sing Psalmes read the word pray or do any other commanded duty let him be merry The Apostle did take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christ sake 2 Cor. 12. 10. v. He did not only submit to God's dealings but rejoyced in them so should every Christian not only set about this labour but he should rejoyce in it his Soul should make him like the Chariot of Aminadab and a love to Eternal good things should Oyl the wheel of his affections he should go through his work as the Plowman goes through his drudging work whistling and singing imitating our blessed Saviour who delighted to do his fathers will it was to him meat and drink as he said to his Disciples at the Well of Samaria John 4. 34. v. Jesus saith unto them my meat is to do the will of him that sent me and to finish his work Christ's delight in gaining souls and bringing them to the knowledge of the Gospel took his mind off bodily food and refreshment even when he had need thereof the delight he took herein allayed the sense of his outward necessities and was more refreshing to him then meat and drink could be it made him to forget his meat and it was as meat unto him he took more delight in this worke then an hungry man could take in meat As Abrahams servant would not eat till he had dispatcht his errand Gen. 24. 33. v. he preferred his work before his food it was more content to him to dispatch the work his Master sent him about then to be eating and drinking But that I must draw to a conclusion here might be laid down many particulars to shew what reason a Christian hath to be chearful in this his labour For First he hath good company with him and that will make men cheerful though their labour should be a little more then ordinarily difficult and tedious Most men will be merry in good company if ever they will be merry and herein a Christian hath the company of the Eternal Trinity and the immortal Angels Secondly He is certain to be a great gainer by his labour he is not called upon to labour like a Captive or a Galley slave for nothing God hath made promises to him of good Rewards he hath promised a Crown of Righteousness 1 Tim. 4. 8. v. a Crown of Life Rev. 2. 10. v. Such a Crown of Life as is a Crown of Glory 1 Pet. 5. 4. v. and such a Crown of Glory as is everlasting an Inheritance incorruptible undefiled and that fadeth not away 1 Pet. 1. 4. v. All which are such things as are enough to make a lame man walk and a broken arm to bear a burden Thirdly he is assured of a future and Eternal rest after the labour of this life ended It is not with a Christian as it is with an Ox that when he can labour no longer is carryed to the slaughter and ceaseth to be but he lives for ever yet ceaseth to labour and enjoyes a Sabbâ—th of Sabbâ—ths in the Heavens Rev. 14. 13. v. Blessed are they which dye in the Lord for they rest from their labour When once this present life ends he shall pass his Eternity of bliss in contemplating loveing lauding and praysing the incomprehensible Glorious Majesty of our Creator Redeemer and Saâ—ctifier and in perpetual Hallelujahs unto him that sits upon the Throne in the fellowship of Caelestial Spirits who rest not day nor night saying Holy Holy Holy Lord God Almighty which was and which is and is to come Rev. 4. 8. v. Fourthly his work while he labours as he should for these things is accepted it is no small trouble to a man both in and for the doing of any thing when the person by whom he is imployed accepts not of what he does as the contrary must needs be a great cheering Eccles 9. 7. v. Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy works Fifthly he hath good help and assistance he is assisted herein auxilio spiritus by the help of the spirit and the spirit makes all a Christians labour work and duties easy Heaven is promised unto him to encourage him and make him willing to labour and the spirit is given unto him to assist him and make him able not any one will much complain what ever his work is who hath power and affections too The spirit worketh in every Christian the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do Sixthly His labour is easy it is so if we will beleive either the testimony of Christ or the testimony of St. John both the Master and the Disciple give their testimonies hereunto we have the testimony of Christ Matt. 11. 30. v. My yoak is easy and my burden is light Sin layes an heavy yoak upon men and therefore Sin is compared to a Talent of Lead Zach. 5. 7. v. to shew the weightiness of it but Christ tells us his yoak is easy the yoak that was easy so long ago when Christ said it cannot be grown uneasy with wearing for the longer any thing is worn the easier that thing is to wear We have the testimony of St. John 1 Joh. 5. 3. v. His Commandements are not grievous As Christ spake what he well knew so questionless St. John spake what he by experience had found to be true Indeed to labour for these things may be irksome and troublesome to him that is unwilling and would not labour that would not at all strive to enter in at the strait Gate or climb up the Hill or it may at the first beholding of it appear so unto one that never set himself to labour or it may be so to one that loves not any kind of labour for as love will make any kind of labour delectable want of love makes it burdensome Or Lastly it may be so even to the carnal fleshly and unregenerate part of a beleiver for in such there is a Law in the members which rebells against the Lawes of Heaven but to the regenerated part of a Christian it is not irksome but