this he kept as the Oratour doth his best arguments unto the last At his last bidding the Devil sheweth him all the glory pomp wealth and dignity of the World with these the Dâ—vâ—l hoped to dazle our Saviour's eyes those windows of the Soul and to imprison his affections as knowing that temptations of profits pleasures and honours are most forcible with men Set but a wedge of Gold in Achan's sight it dazles his eyes it bewitcheth his heart and now Joshuah that could stay the course of the Sun cannot stay him from lusting and laying hold of it Set but preferment before Balaam's eyes herewith they are dazled and his heart bewitched and his Ass never gallops fast enough after it Promise but Judas thirty pieces of Silver and his eyes are dazled therewith and his heart even bewitched that he will betray innocent blood to get it Thousands have dyed of the wound of the eye And so herewith the Dâ—vâ—l hoped to prevail with Christ he shews him all the Kingdoms of the World and the glory of them and saith unto him All these things will I give thee if thou wilt fall down and worship me Matth. 4. 8 9. v. A most tempting object but this Heavenly Eagle had Oculum irretortuâ— and was not at all moved at the beauty and bravery of all the Kingdoms of the Earth the glistering pomp whereof had misled millions when their eyes have been dazled with the gayety thereof As some have had their eyes so dazled with going fires that they have gone out of the good path which would have lead them to their journeys end and have instead thereof been led into hedges and ditches into pooles and waters So have men been turned out of the way leading to Eternal life and have been lead in the way that leadeth to the chambers of death by this means What is told of the Serpent Scytale is applicable here they say of this Serpent that when she cannot overtake the fleeing Passengers she doth with her beautiful colours astonish and amaze them and so dazle their eyes that they have no power to pass away till she have stung them to death Even so the lustre of things below so dazle the eyes of men and bewitch their hearts that they have neither will nor power left in them oftentimes to look after things above 4. Reas Because Eternal good things are not without great labour to be obtained it will cost a Christian some sweat before he getteth into Heaven To climâ— up an high hill is difficult and will ask a man no little labour but to run down the highest and steepest hill is easie Facilâ—s est descensus Averni Hell may be gained without storm labour or pains taking But Heaven must be laboured for and the things that belong to our everlasting peace are not to be possessed without an holy Industry To obtain such great things as these is not so facile a work as most men do imagine Trifles may be had at a trivial rate but Difficilia quae pulchra things of worth as all Eternal good things are are not obtained without great toyl and labour The Lord Jesus Christ who hath made known these things to the World and who knoweth better then the greatest Doctors or Masters of the School the worth and excellency of them and what pains there must be used to obtain them he hath told us that the way to them is narrow and strait and requires striving Luk. 13. 24. v. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able And that we must as so many Souldiers force our passage thither Matth. 11. 12. v. And from the dayes of John the Baptisâ— until now the Kingdom of heaven suffereth violence and the violent take it by force And after all ouâ— striving and fighting we must fall to digging for these things as for hidden treasures Prov. 2. 4. v. and pass through many tribulations and asperities many dangers and troubles yea possibly through prisons fires and bloody labyrinths before we can come at them Acts 14. 22. v. We must through much tribulation enter into the Kingdom of God These things lessen mens appetites after them and do make them less desirous of them yea to leave pursuing of them upon pretence of that difficulty there is to come by them as fearing they should in the pursuit meet with affronts and disgraces tempests of rage despight and hostilities from violent persons and unreasonable men and in the end lose their lives which they prefer before all other interest This the very reason why no more put out themselves to obtain these good things of Eternity Omnes enim appeâ—unt delectabilia fugiunt labores difficultates The generality of men are for what is facile and delightful not for hard labours and difficult undertakings Herein few are like that Emperour I have read of that delighted in no undertakings so much as those who in the esteem of his Counsellours and Captains were most difficult and impossible If they said such and such an enterprize would never be accomplished it was argument enough for him â—o make the adventure and he usually prospered he seldom miscarried But hence comes men's backwardness herein because flesh and blood can not endure such Spiritual labour and pains for them Men are naturally overgrown with Spiritual sloth and a careless laziness they are loath to put themselves to so much labour this way which is so opposite to their corrupt natures Viscera terrae extrahimus ut digito gestetur gemma quam petimus Men willingly will draw out the very bowels of the Earth that they may get the gemme they desire How will men toyl and labour to digg for Gold and Silver and yet take no pains for Grace and Glory for Christ and Heaven How will men weary themselves in pursuing their sins but yet are backward to be at any pains for the saving of their souls Impii quam strenue serviunt Diabolo They will even sweat in the Dâ—vâ—ls work and yet not â—o much as stir themselves in the service of God or for the good of their Souls They will do wickedly with both hands earnestly and often tire themselves to get to Hell but to get to Heaven they will hardly labour with one of their fingers Heaven and Eternal good things they would have hereafter but are loath to put themselves to take pains for them now they are like Solomon's Sluggard mentioned Prov. 13. 4. v. The soul of a sluggard desireth and hath nothing Vult non vult piger so the vulgar Latin reads those words The Sluggard would and he would not he would have the end but not use the means So it is with these Spiritual Sluggards they would sit at Christ's right hand but they would not drink of his Cup nor be baptized with his Baptism they would be admitted into the Kingdom of God but not pass through many tribulations
especially remembering That it will not be long but this Labour will be at an end 1 Pet. 5. 10. v. After ye have suffered a while So may I say After you have laboured a while your Labour how great soever now it is will be at an END Soli Deo gloria in Aeternum A Prayer wherein the foregoing Treatise is Epitomized the several Pages thereof out of which the Prayer is collected being pointed unto by the Figures set down and composed for the use of the weaker sort of Christians after that they shall have read over the Treatise Psal 19. 14. v. 〈◊〉 the words of my mouth and the meditations of my heart be acceptable in thy sight O Lord my strength and my Redeemer O Eternal Lord God before the Mountains were brought forth or ever the Earth or the world â—re made thou art God from everlasting to everlaâ—ng Help me a poor sinner with a thankful heart â— bless and praise thy name for the manifold and great â—reies both temporal and spiritual I have receiâ—d from thee Praised be thy name for ever that by â— holy word thou hast brought me to the knowâ—ge of thy self and Eternal happiness and hast afâ—ded unto me many precious helps both to underâ—d thy word and to direct me in that way which will â—d in a future and everlasting happiness Lord â—nt that what I have been taught by reading of this â—eatise may be sown as good seed in my heart keep that Satan that bird of Hell may not pick up anâ— of it but let it be so watered with the dew of thâ— blessed spirit that I who hope to 1 out live time anâ— all temporal enjoyments may turn 2 my worldlâ— care into a Godly care my care for this life and thâ— things of this life into a care for the things of anotheâ— life of a better life Let the great matter of mâ— thoughts 3 be not what I shall eat or what I shâ— drink or wherewithal I shall be clothed whereunto â— am 217 naturally prone but rather to seek first thâ— Kingdome of God and his righteousness being assureâ— that all these things shall be added unto me Seeinâ— thou callest for Labour and didst enjoyn 4. 5. 6. Labour to Adam in Paradise and wouldst have 8 noâ— idle and I have learned not to promise 13 my seâ— to obtain any good thing at thy hands without Labour work my heart into such a willing frame thaâ— 11 my Labour pains may 80 in obedience untâ— thy commands be chiefly 11 not about perishing bâ— Eternal good things and which without 56. 229 Labour cannot be obtained Help me being intenâ— and serious 15 to spend the 16 marrow of mâ— soul and the strength of my spirits about Grace heâ— and Glory hereafter which are 12 unspeakably beâ—ter then Gold and Silver and alwayes 17 to uâ— the right means to gain them searching for them â— all thine Ordinances in reading the Scriptures 19 for in them I think to have Eternal Life but becauâ— of my self I am dull to understand bless to me thâ— hearing 20 of thy word Preached and help me so tâ— hear that my soul may live the life of Grace here anâ— hereafter may live 21 the life of Glory To hearinâ— help me to add 21 such meditation both day anâ— night that may inable me to practice what I learn bâ— hearing Teach me how to improve the Sacrament so Baptisme 23 that first visible means whereby thou â—ast pleased to apply to me as by Word Sign and Seal the blood of Jesus Christ 24 for the remission of my sins that I may forsake the Divel the world â—d all the Lusts of the flesh and have no fellowship â—ith the unfruitful works of darkness but be found â— every respect faithful in God's Covenant sealed hereby However there be some who sleight the â—essed Sacrament of the Lord's Supper 23. 26. if as â— were an unnecessary Ordinance for ever keep me â—at I hungring and thirsting 25 after Christ and â— the benefits of his death and passion may delight â— be a Guest at that Table 27 where Christ's body â— set before me to eat and warm draughts of his blood â— drink Thou art a God hearing of Prayers by imâ—tunate 28. prayer at the Throne of Grace make â—e able through Jesus Christ to obtain those great â—ngs of Eternity which are discovered unto me in â—y Word and sealed up in the Sacraments And grant â—at I may not use these means for a time but 30 perâ—eringly use them and all other right means to gain â—eaven until thou makest me to enjoy Heaven haâ—ng assurance 202 that my Labour shall not be in â—n and that it will there 211 never repent me to â—ve Laboured for it Blessed be thy Name 31 for â—yly bread and all the good things of this life yet â—ke not up my Portion out of the greatest of those â—ngs which are indifferently distributed to Saints â— Sinners but let Eternal good things absolutely â—9 necessary to be had be my portion though 23 â—ould in Labouring for them meet with many vexâ—ons and sore persecutions choosing rather as the â— 72 wherefore I live to secure 33 an Eternal then a fading Inheritance As thou renewest 37â— thy mercies to me every morning in this Life everâ— morning help me to renew my diligence for the obâ—taining of a better life and when I have done witâ— the world and all business upon Earth 38 permiâ— me again into thy presence to mind and Labour foâ— thee and the things of Heaven When in the nighâ— 38. 39. thou drivest sleep from mine Eyes keeâ— me that I may not drive any spiritual devotion froâ— my Heart though then rest be denyed to my body â— yet O that my soul might not rest from 40 Prayinâ— to thee from 41 seeking after Christ from 44â— praising thee for mercies from 45 meditating upon thy word O let my Soul desire thee in 47 thâ— night Strengthen me to run 50 with patience tâ— Race that is set before me and alwayes to fight 51â— a good fight of Faith and to strive 55 that I maâ— enter in at the straight gate that I may obtain 50â— not a corruptible but incorruptible Crown As I aâ— naturally provident 57 for time to come graâ— that I may be found provident for Eternity to comâ— by laying 58 up Treasures in Heaven where neithâ— moth nor rust doth corrupt and where Theives â— not break through and steal and hereby manifest 60â— my self to be a follower of those though 64 seâ— who through faith and patience inherit the promisâ— wâ—iâ—st I do walk in the way of good men and keep tâ— paths of the Righteous beleiving 239 Scriptuâ— promises and obeying Scripture commands thâ— at last with them now in Heaven I may posseâ— Eternal good things Enrich my Soul with thoâ— good things that will 91 make me good by Graâ— 96 work a change in me give thy self 100 â— me that by holiness I may be fit
AETERNALâ—â— OR A Treatise wherein by way of Exâ—â—â—cation Demonstration Confirmation and Application is shewed That the great Labour and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things from John 6.27 By FRANCIS CRAVEN M. A. and Minister of the Gospel at Acton in Suffolk Matth. 6.33 v. But seek ye first the Kingdome of God and his Righteousness and all these things shall be added unto you Col. 3.2 v. Set your affections on things above not on things on the Earth LONDON Printed by H. Brugis for R. Northcott adjoyning to St. Peters Alley in Cornhil and at the Marriner and Anchor upon Fishstreet Hill near London Bridge 1677. THE EPISTLE DEDICATORY To the truly Honourable Lady the Lady Cordell Not only a continuance of Temporal good things upon Earth but a full fruition of Eternal good things in Heaven MADAM THE goodness of Your Ladiships disposition hath procured you no little Love from those you live amongst and I never could observe any that I thought really Loved you but they Honoured you and were very ambitious upon all occasions to serve you I must write my self one of those though the meanest of many from whom you may justly expect Love Honour and Service and that for more reasons than as I judge you would be willing I should publish to the World however permit me to say Thankfulness makes my best service your debt That singular worth that all even your greatest Enemies will acknowledge to be in you makes me to Honour you and your no few inward endowments of Grace I have some reason to say I am not ignorant of enforce me to Love All which I cannot forbear to express unless I will brand my self with Ingratitude the which I have ever held to be a Monster in nature and a solecisme in manners a crime so odious that the more Ingenuous of the Heathens much decryed it saying The unthankful man is a compendium of all Evils Now that I might give a publick testimony of all the said particulars I most humbly crave leave that the following discourses which are not notional but practical and containing nothing of Fanaticisme but Orthodox Truths may to the view of the world go forth under your name and be transmitted unto the hands and use of your Neighbours of Acton for whose Instruction they were primarily prepared and in whose hands I desire to leave them having your Ladiships name prefixed in the Front as a testimony of that respect I have for more then twenty years had to that place Possibly they may in some degree serve the Interest of their souls when I am in my Grave It is true they may meet with many profitable treatises of the like argument yet I was desirous they should have somewhat thereof from my self Besides your Ladiship was pleased to hear almost all these discourses from the Pulpit and I would crave leave to promise my self that you will receive them from the Press as you retrained not the Church when they were Preached that you will not refuse them into your Closet now they may be read as you did not I believe grudge them your time in the Congregation that you will not deny them portion of your retirement but as they have already had your religious Eare so they shall also have your judicious Eye Let not I pray the homeliness of these impolit lines cause you to reject them they were I confess a tumultuary work for all the time they were modelling I had two works lying upon my hands Pulpit work and School work to labour for Elder persons against the Lord's day and to labour amongst and for Younger persons every day and but slender means of assistance That which makes me ventrous to beg your Ladiships acceptance is your unexpected Candour being confident you will receive them as I present them with the right hand More great and excellent things I know are expected to be presented to great and excellent ones but as under the Law he that was not able to bring a Lamb the sacrifice of the richer sort was commanded to bring two Turtle Doves Levit. 5. 7. v. yea a little Goats hair from those who had no better was required to be brought towards the building of the Tabernacle Exod. 35. And our blessed Saviour commends the poor Widdowes two mites then when the richer sort cast mâ—ch into the Treasury Mark 12. 42. v. Esteem my present little and so it is yet well it may become the Greatest upon earth to imitate a great God who weigheth the heart of the giver not the value of the gift and so doing your Ladiship will please to eye not the Present but the Presenter who hopeth the following lines will help you to mind that here upon earth upon which you must live for ever in Heaven as also provoke you to labour for those Eternal good things in them mentioned and the rather because your time is hastning towards an end and it may come to an end suddenly for none know how soon they may meet with the death of the body that are every day encompassed with the body of death but happy they who the nearer their bodies draw to the pit of corruption do find their Souls draw nearer to the place of perfection and the nearer they are to leave Temporal good things the nearer also they are to the enjoyment of Eternal good things On Earth it is your business to labour for Eternal good things in Heaven it will be your blessedness to enjoy Eternal good things Now that God would continue unto your Ladiship such a large portion of Temporal good things as you already enjoy here upon Earth and Crown you with all happiness in the full fruition of Eternal good things in Heaven as you are dayly I hope labouring for shall ever be the Prayer of him who promiseth to continue at the Throne of Grace Madam Your Ladiships Solicitour FRANCIS CRAVEN TO THE READER Christian Reader IT was not any arrogant stupidity of my own weakness but a confident presumption of their acceptance for whose sakes the following discourses were first Preached that caused me to appear so publickly in the world a thing very contrary to my natural disposition that hath ever delighted in privacy If they accept hereof and get good hereby if they by what they have so lately heard and now may read be perswaded whilst they are labouring for Temporal good things yet chiefly and before all other things to labour for Eternal good things I have obtained my end though I should not escape the Satyre unchristian invectives or unkind and unjust censures of some envious ones I assure thee Christian in what thou findest written it was not to gain any praise from thee that I sent these lines abroad but truly aiming at thine and all mens Eternal good Et veniam pro laude peto laudatus abunde Non fastiditus si tibi Lector ero Only this is all that
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
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
sin out of their hearts he makes them pertakers of the divine nature and in due time cleanses them from all filthiness of the flesh and spirit he puts upon them the new man which after God is created in righteousness and true holyness Admirable have been the works of God towards even those that never had him for their God in Covenant unto what great promotion have some such been advanced Iphicrates that brave Athenian was but the Son of a Coblar Eumenes one of Alexander's best Captains but the Son of a Carter Agachocles King of Scicily was but the Son of a Porter Abdolominus a poor Gardener and yet became to be King in Sidon Thus God sometimes raises the poor out of the dust and lifâ—eth up the beggar from the dunghill to set them among Princes and to make them to inherit the throne of Glory 1 Sam. 2. 7 8. v. The Lord maketh poor and maketh rich he bringeth low and lifteth up He raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among Princes and to make them inherit the throne of Glory So true is that of the Psalmist Psal 75. 6 7. v. For promotion comeeth not from the East nor from the West nor from the South But God is the Judg he putteth down one and setteth up another But in the work of Sanctification and Holyness he does a greater work then all this there he makes Grapes to grow upon thornes and â—iggs upon thistles he turns the worst weeds into sweet and beautiful flowers Oâ—â— of the most crooked pieces in the timber he makes a glorious Building Of stones he raises up children unto Abraham turns Gall into Honey Darkness into Light Wolves into Lambs barren Wildernesses into pleasant Gardens How should this make us to shut our eyes to all Creatures as if they were not and look wholly to God and there make our desires and labors to terminate as having nothing further to labor and as desiring no other portion When the Sun shines to us though there be never a Starr is it not day do we not call it so Again when all the Starrs shine and the Sun is set is it not night Thus it is to those that have an injoyment of God though they have him alone nothing besides him for their portion yet as he makes them good so he alone is sufficient to make them happy This is that very thing which hath made those who have known the truth of this very thing to be restless in their souls until they have centered themselves in God and the injoyment of God All creatures say Philosophers desire their Center and do no where rest but in their proper places The spark of fire tenders upwards stones they move downwards The floods and all waters have many turnings and windings but they never cease until they come into the Sea that common receptacle of all waters So the soul of man hath its Center which is God it never rests until it be there and when it injoys God it would never be removed Fecisti nos Domine propter te in quietum est cor nostrum donec perveniat ad te says holy St. Augustine Lord thou hast made us for thy self and our hearts are unquiet until they be wiâ—h thee for indeed the Creature is not capable of an higher blessedness then to have God for his God in God is to be found enough in God are to be found such things as will fit all times all occasions of soul and body fully 3. The third Instance is that of Jesus Christ the Eternal Son of God and heir of the King of glory who in time became Man for his Elect who is the fountain and foundation of all our Bliss in this world and the world to come Verily the Lord Jesus Christ is the whole of Man's happiness he is the Jacobs Ladder by whom God descendeth unto man and man ascendeth unto God Nothing can make that man miserable who hath Christ for his possession for the life and liberty the peace and safety the wealth and glory the present and future happiness of a Christian are treasured up in him The Lord Jesus Christ is richly worth the laboring for when as all things without him are worth nothing they are in comparison of Christ but as a drop of a Bucket and as the small dust of the ballance they are in comparison of Christ who is a pearl of choisest Worth but as base and vile He does very shamefully abuse Christ that prefers and esteems any thing above Christ that makes not all things to vail and stoop to Christ The fulness of the world without Jesus Christ is but a dry bone without marrow a shell without a kernel an empty pit without water a casket without a jewel and as a barren tree without fruit It is not the having an abundance of riches and temporal good things in the house but the having of Christ in the heart that will make the possessor contented and happy He that looks for either contentation in or happyness from any thing but Christ seeks for water to quench his thirst in a broken Cistern As he said of Plato Vnius Platonis calculum inter mille the approbation of Plato alone was instead of a thousand so the injoyment of Christ alone is instead of a thousand other things Prov. 8. 11. v. For Wisdom is better then Rubies and all the things that can be desired are not to be compared unto it And doubtless Christ is the wisdâ—m there spoken of in whom there is a confluence of all blessedness and happyness he that hath Christ he is rich he is full he hath all he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All in All. In him there are unsearchable riches Ephe. 3. 1. v. The Spanish Embassador coming to see the Treasury of St. Mark in Venice which is cryed up so through all the world fell a groping to find whether it had any bottom and being asked why he did so answered In this amongst other things my great Master's Treasure differs from yours in that his hath no bottom as I find yours to have alluding to the Mines in Mexico and Potosy but what are the Spanish Treasures to the unsearchable treasures that are in Christ He is such a golden Mine of all good things that all the Saints and Angels can never digg to the bottom This hath made those that have in some measure known the worth of Christ to account him precious 1 Pet. 2. 7. v. Vnto you therefore which believe he is precious above all the things of the world As the chiefest amongst ten thousand Cant. 5. 10. v. It hath made them esteem of Christ above all things St. Paul's sublime spirit counted all things but loss for the excellency of Christ yea he counted them but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might win or gain Christ and be satisfied with a larger
in Judgment against many Christians That he would rather neglect his means thâ—n his mind his farm than his soul To be stored with Eternal good things will cause our souls afterwards to go out of our bodies upon the wings of joy calmness and serenity of spirit and with full sail for heaven This will make a Christian sweetly to sing with old Simeon Lord now let thy servant depart in peace And say as Hillary said to his soul Soul thou hast served Christ thâ—s Seventy years and art thou afraid of Death Go out soul go out But without this with what a dreadful Out-cry and Shrike will poor souls leave the body seeing themselves attended only with a black guard of Divels and no other place provided for them but the burning Lake and bottomless Pit with no other treasure inriched but the curse and wrath of the Almighty Not to have labored and taken pains for what will do the soul good will prove bitterness in the end It is storied of Caesar Borgias that being sick to death that he lamentingly cryed out When I lived I provided for every thing but Death now I must dye and am unprovided to dye this was a dart at his heart and believe it it will be at last a dagger at their hearts who now take care for their bodies but neglect their souls who labor and take pains to make provision for their ignoble part but make no provision for their more noble part When the body shall lye under its short breathings cold sweats dying groans and hastening to the Grave where worms and filthy Vermine must feed upon it and the soul hath nothing to comfort it now that it is passing into Eternity surely such a soul must needs be amazed at the â—nsuing change Oh that Christians were wise to consider these things that they would make it their work to provide for their souls to furnish them with that will prove Eternal that they would labor for spiritual and heavenly excellencies that they would acknowledg one soul to be more worth than many worlds God hath given to each of us a soul and to each of us but one soul It was a wretched and most foolish speech of a prophane Noble Man of Naples who said that he had two souls in his body one for God and another for whosoever would buy it Omnia Deus dedit duplicia saith one speaking of bodily members God hath given men double members two eyes if one be lost the other supplies the want of it two hands two ears two feet that the failing of one may be supplyed by the help of the other Animan vero unam but one soul if that perish there is not another to supply its loss And it is no other than madness and folly to look after the body and neglect the soul to gratify the body but to lose the soul With what hopes can such look to receive mercy and comfort from God in a dying hour It is reported of Alphonsus King of Arragon when a Knight of his had consumed a great patrimony by lust and luxury and besides ran into debt and being to be laid into prison by his Creditors his friends petitioned for him to the King the King answered Si tantam pecuniam vel in sui Regis obsequium vel patriae commodis vel sublevandis propinquis impedisset audirem nunc quoniam tant as opes impendit corpori parâ— est ut luat corpore If he had spent so much money in the service of his Prince or for the good of his Countrey or in relieving his Kindred I would have harkned but seeing he hath spent so much upon his body it is fit his body should smart for it So when those who now labor for the world and the things thereof that only concern the body and profit the body but neglect what concerns the soul and would profit the soul I say when these come and look up to God for comfort and mercy when all comfort from the world is gone God may justly answer If they had labored not for the meat which perisheth but for that meat which indureth unto everlasting life If they had labored as much for what would have done their souls good as for what they saw would do their bodies good I would have heard them but as they have neglected their souls in their life I will not care for their souls at death 7. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because our labor about Eternal good things will not be in vain In Malachy his time some did not stick to say It was in vain to serve God Mal. 3. 14. v. they did as others now think their pains in vain hypocrites they were such as would needs persuade themselves that they served God and that truly And being â—uft up with this conceit they thought God should â—hereupon serve them as they would have him and â—hey expected but when he at any time punished them â—or their sins and exercised them with afflictions â—hey presently would cry out It is in vain and to â—o purpose to serve God and what profit is it that we have kept his ordinances and that we have walked â—ournfully before the Lord of hosts Indeed there is many a man that pursues the world with a fruitless and â—ain attempt they rise early go to bed late eat the â—read of sorrows yet all will not do they labor and â—hat hard for what they are not sure to obtain in the world and for that very often which they never do obtain they have but their labor for their pains Quid emolumenti what profit or gain have most afâ—er many a hard days labor utterly disappointed of â—hat they labored for like many such who seek after â—he Philosophers stone Not so a Christian laboring for Eternal good things â—hey are sure to obtain what they labor for their laâ—or will not be in vain That will never befall them which is written of Dioclesian and Maximian Herâ—ulius who suddenly gave over their Empires and cast â—ff their honors and betook themselves to a private â—fe out of rage and madness when they saw themâ—elves labor so much in vain for the rooting out of â—he Christians See that place 1 Cor. 15. 58. v. Thereâ—re my beloved Brethren be ye stedfast unmovable â—ways abounding in the work of the Lord forasmuch â— you know that your labor is not in vain in the Lord. Christians labor herein will not be like those labors that were by way of punishment inflicted upon the Daughters of Danaeus whom the old Poets feigned to be condemned in Hell to fill a bottomless tub with Water and to increase their labor this water they were to carry in Sieves and never to leave work till the tub were full here was a great deal of unfruitful labor here was labor in vain indeed A Christian hath better incouragement to labor his labor is not in vain in the Lord.
delightful it is not difficult but easy It is certainly easier then sin in the midst of all its pleasures and imaginary felicities there is less trouble here then in all the wayes of sin the wayes to Heaven though they are narrow yet are not unpleasant Prov. 3. 17. v. these are wayes of pleasantness though they are strait yet are they not crooked though labour they have in them yet in them are not those confusions distractions of thoughts inward storms secret smarts fears amazements labyrinths intricated counsels contradictory circumstances unperformed promises violations of health accidental deaths shames disgraces scorns and contempts with infinite the like things that might be named as the wayes of sin Death and Hell have in them 4. In labouring for Eternal good things labour aboundantly this is St. Paul's practice His direction you have 1 Cor. 15 last v. Therefore my beloved bretheren be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as ye know your labour is not in voin in the Lord The Apostles direction in the former part of the verse is backed with a good encouragement in the latter part of the Verse for as much as you know that your labour is not in vain in the Lord. And as you have St. Paul's direction so we have his practice he did what himself taught he was not like those Lawyers against whom Christ pronounceth a Woe Luk. 11. 36. v. Woe unto you also ye Lawyers for ye lade men with burdens grievous to be borne and ye your selves touch not the burdens with one of your fingers that which our Saviour here speaketh against was their rigid and imperious exaction of obedience to the whole Law of Ceremonies which St. Peter calleth a yoak which we nor our Fathers were able to bear Acts 15. 10. v. and in the mean time they favoured themselves with ease and indulgence not so this blessed Apostle he was as one calleth him insatiabilem Dei cultorem an unweariable servant of God See 1 Cor. 15. 10. v. I laboured more aboundantly then they all so 2 Cor. 11. 23. v. In labours more aboundant he spent no time needlesly had he done so he could not have passed over so many Countries as he did to convert Souls and plant Churches It is a note that an Author hath of St. Paul Paul was the most eminent of all the Apostles no Apostle out-stript Paul Now Divines ask this question why St. Paul should be more eminent then the rest of the Apostles who saw Christ in the flesh whereas St. Paul saw him only in a vision and no where else yet St. Paul was more eminent than any other Apostle and Divines give this reason because he was in labours more aboundant he was more industrious and more laborious and God blessed that labour of his with a further encrease of Grace then others had Surely a Christian may promise himself that his aboundance of labour will be followed with aboundance of good things and that both of Grace and Glory It is as true of labouring after Eternal good things as it is of Almes in Temporal things He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully 2 Cor. 9. 6. v. Word for word to translate the latter part of the verse it is thus Qui seminat in benedictionibus in benedictionibus metet he which soweth in benedictions or blessings shall reap in benedictions he shall reap a plentiful Crop of blessings not only upon Earth where this kind of seed is sown but a much more plentiful Crop in Heaven he shall receive from God's hand not one kind of blessing only but divers blessings of the right hand and blessings of the left Temporal blessings Spiritual blessings and Eternal blessings blessings in this life and blessings in the life to come In like manner he that laboureth aboundantly for the gaining of Eternal good things he shall receive aboundantly thereof Though no man shall be rewarded for his works yet God will at least measure out happiness and blessedness to the sons of men according to their works Psal 36. 8. They shall be aboundantly satisfied with the fatness of thy house and thou shalt make them drink of the River of thy pleasures Let a Christian be never so aboundant in his labours of this kind yet there is goodness and mercy enough in God to answer all his labour his mercy is abundant mercy 1 Pet. 1. 3. v. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope The Clouds may commend the extent of his faithfulness and the Mountains may shadow out his rightâ—ousness and the deeps resemble his judgements but who or what can express the excellency of his goodness It cannot be fully discerned any way but in Heaven So saith David the servant of the Lord in this Psalm bearing that title The servant of the Lord verses 5. 6. Thy mercy O Lord is in the Heavens and thy faithfulness reacheth unto the Clouds Thy righteousness is like the great Mountains thy Judgements are like a great deep There is an Ocean of goodness and mercy in God he that by his labouring for Eternal good things sheweth that he trusteth in God mercy shall compass him about Psal 32. 10. v. yea a variety of all sorts of mercies both Temporal Spiritual and Eternal for the mercy and goodness of God is abundant in the Fountain and not only so but also it is abundant in the extent thereof He hath not spent all upon David and Abraham or others now in glory but hath enough for thousands even for all the thousands in all ages to the end of the World that will seek for it his treasures of Grace and Glory are both great and lasting yea they are everlasting as himself is God is abundant in goodness Exod. 34. 6. v. He is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. v. A man can ask for and think of more and greater things then he can labour and take pains for yea he can ask for and think of more things in a quarter of an hour then he can by labour and pains-taking promise himself to gain in all the years that he liveth upon the earth though he should out live Methusalah his nine hundred sixty and nine years though God had made all grace abound towards him that having all sufficiency in all things he may abound to every good work 2 Cor. 9. 8. v. and able aright to perform and improve all duties and actions for gaining of what he labours for and though he did as much abound in labour work and all kind of diligence as Solomon saith a furious man aboundeth in transgression Prov. 29. 22. v. who having no command of his passions but being transported by them or wedded to them as a man to his wife and being big with wrath he sets his
thee whom my soul prizeth above 306 the earth and its comforts and above heaven and its glory for my portion Jesus Christ for my Saviour the blessed spirit of Grace for my sanctifier Grace to change me from what I am by nature and Glory with thee in Heaven hereafter that will continue throughout that life which will be 299 Eternal even after a Million of ages 301 and longer then a Million of worlds Inlighten my darkned understanding that I may attain to the true knowledge of Eternity 304 and Eternal good things before my glass be out 305 my Sun set my race run and the dark night of Eternity overtake me Work Lord upon my heart a serious consideration what it is to perish 306 Eternally in Hell and to enjoy a blessedness eternally in Heaven that my labour and care may be to escape the one and to obtain the other O that as I must live hereafter through all Eternity so whilst I live here I might alwayes have Eternity in my thoughts and ever be endeavouring to 307 get assurance of an happy Eternity As my soul trembles to remember the 307 Eternity of pains in the nethermost Hell that region of confusion 309 and storehouse of Eternal fire where poor damned ones must be drenched in Seas of fire and floods of wrath 309 overwhelm them So Lord make me to tremble at sin that will bring all this upon me and enable me to walk in the wayes of holiness which will 309 be followed with happiness and Eternal glory O God whilst I am in the wilderness of this world let me I pray thee have some tasts 310 of those fruits that grow and are to be had in the Land of promise whereby my Soul 312 may be entered into the first degrees of heavenly joyes and may learn what a great difference 311 there is between the bitter sweets of this world and those fruits which grow upon the tree of Life in the Paradise of God and may have my soul effectually drawn and inflamed made unquiet and 314 restless to long for more labour for more 312 and not think my self happy until I have my fill of them until I be 314 filled with the fulness of God and come to swimm 312 in that Sea of Eternal bliss in heaven and those infinite Oceans of pleasure 314 that are at thy right hand for evermore I am convinced that my Soul 315 by which I have my animation shall not be extinguished 416 with my body but that it is seperable from my body and will subâ—ist and have a being in its seperate state survive the grave live longer then time its continuance must be eviternal inexterminable and without end and be clothed with Eternity after it is devested of this earthly case O God help me so to work this consideration of my Souls immortality upon my heart as to make me Labour for that 317 which will make my immortal soul for ever blessed and happy when it shall be unsheathed from my body unclothed from corruption and let loose from this cage of clay About this very thing I confess O God that my former carelesness hath been very great and at the remembrance of which I blush I am ashamed and tremble Had death seperated my soul from my body whilst I was thus careless of my Soul as my body should have been a prey 316 to rottenness worms and corruption my Soul that is endowed with an undying condition might have been in Hell I have yet a little time before me and it may be but a very little for the whole time of all my life is but short 317 and I do perceive my dayes do pass away 322 like a Post glide away strangely every day every hour every minute added to the time of my life proves so much taken from my life and I confess I know not what a day may bring forth 318 or whether I shall 319 enjoy a morrow even this night may 318 death assault me and my Soul be taken from me and before the Sun rise again I may be taken hence Help me therefore to improve my short time about such things as will be 318 of an Eternal advantage O let me not see an end put to my time until I have provided for Eternity Whilst I am in the way 320 to salvation whilst I suck at the breasts of those Ordinances that can feed me to Eternal Life help O Lord to improve present opportunities 322 to get an interest in Jesus Christ to lay hold on Eternal Life and to make sure of a future and everlasting happiness As the Divel 323 delayes no time becausâ— his time is sâ—ort to get me to Hell enable me to delay no time because my time is far shorter to get to Heaven But oh how dull is my heart in labouring for that without which I can neither be happy here nor hereafter help me therefore O Lord by the eye of faith to get a sight of 323 Eternal good things that so my heart may 325 be quickned to labour and take pains for them and long until it be in possession of them Purge out of me I pray thee O God all insincerity and all hypocrisy and make me with all faithfâ—lness 331 and Christian 332 diligence chearfully 336 and with delight earnestly 343 and unwearâ—â—aly 348 to seek those things 347 that are above where Christ sitteth at the right hand of God and alwayes to abound 340 in the work of the Lord forasmuch as I know my labour is not in vain in the Lord and I shall be abundantly satisfied with the fatness of thy house and thou shalt at last make me drink of the River of thy pleasures These things O Lord and whatsoever else thou knowest needful for the enabling of me thy poor servant to live to thine honour and glory and forwarding the Eternal happiness of my precious Soul I beg for the sake of thy dear Son Jesus Christ my only Mediator and Advocate to whom with thee and the Holy Ghost be honour and glory world without end Amen Mark 11. 24. What things soever ye desire when ye pray beleive that ye receive them and ye shall have them John 16. 23. v. Verily Verily I say unto you whatsoever ye shall ask the Father in my name he will give it you A TABLE By the Order of Letters Directing to some Chief Things found in the fore-going Treatise A. A Bounding in all things in this life is oft times followed with want in Hell pag. 282 Abundant must the labour for Heaven be p. 340 â—braham how said to see Christ ' s Day p. 327 â—chilles Choyce p. 257 â—dam in innocency set to labour p. 7 â—fflicted ones find that Eternal good things stand them in stead p. 14â— â—fflictions often befal the Saints p. 141 â—lexander sleeps sound Parmenio being on the war p. 311 â—lexander compared by one to a stone 92 Alexander poysoned p. 171 King Alfred how spent the natural Day p. 35 Aelians