Egypt to be found so wise as Joseph why so Because fore-seeing the years of famine he filled their Store-houses against the time of want Neither is there a man to be found in all the world so wise as the Godly man who only is called the man of wisdom Miâ—ha 6. 9. v. Why so Because fore seeing the length of Eternity he labours to enrich himself with hidden and Heavenly treasures that will do most good then They only shew themselves wisemen that are careful to lay up a stock and store that will do them good throughout all Eternity when as the world's fools for want of the like care will then have no good thing for their Souls to feed upon Many foolish men are like the want on Grashopper that leaps and skips chirps and sings all the time of Summer and when the time of the Winter comes it perisheth for want of what might have been gathered in the Summer O such are too many they eat and drink they laugh and sing they spend their dayes in sinful delights all the dayes of their life and entering upon Eternity they Eternally perish for want of what might have been gotten in the time of life Whereas the wise-hearted Christian is like the Annt or Bee that toyl and labour in the Summer against winter So they who are Spiritually wise in the time of life are trading for Eternity whilst they live upon Earth they are seeking after Heaven and looking after things that are invisible they are laying up treasures in Heaven a good foundation against the time to come Before their Bodies be laid up in the dark and dismal Prison of the grave their care is that their never-dying Souls may be carryed into Abraham's bosom Before all opportunities for doing their Souls good are taken away their care is to turn to God to accept of Christ to get their sins pardoned their evidence for Heaven cleared that so they may be for death prepared and after death enjoy a future and glorious felicity Before the unavoidable dissolution and separation of their Souls and Bodies and the departing hour must come their care is that when they dye they may dye in the Lord Rev. 14. 13. v. that when they sleep the sleep of death they may sleep in Jesus 1 Thess 4. 14. that when their lives must end their ends may be in peace Psal 37. 37. v. In a word that they may dye the death of the righteous That already twice repeated Text Col. 3. 2. v. Set your affections on things above not on things on the earth speaks to this purpose The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be wise for them and this is to manifest an high point of Heavenly wisdom when meâ— are wise for Heavenly things that though they do walk on the Earth yet they do daily converse in Heaven and have their eyes fixed upon invisible things there looking upon Earthly contents to be too mean grounds whereon to raise their joyes that which ravisheth their hearts and quickens them in their labours is their thinking upon beholding of and hoping for those beams of inaccessible glory Moses was a wise man and so esteemed and reported by the Spirit of God because he despised the pleasures of Pharaoh's Court having an eye to the recompence of reward Hebr. 11. 24 25 26. v. That is because he despised all the present arguments of delight and contentment and preferred those excellencies which he knew should be infinitely greater as well as he knew they should be all 2. Your not labouring for them will bespeak you Fools Here in the world if men be but deep Polititians have profound reaches and a deep insight into the things of the world they go for very wise men But suppose a man were not inferiour to Virgil of whom it is reported that if all sciences were lost they might be found in him Or to Aristotle who by some was called wisdom it self in the abstract Or that Jew Aben Ezra of whom it was said that if knowledge had put out her Candle at his brain she might light it again and that his head was a throne of wisdom Or to that Israelitish Achitophel whose words were held as Oracles Or to Solomon who was able to unravel Nature and to discourse of every thing from the Cedar to the Hysope or Pelitory on the wall Though we were as one sayes of St. Hierome that he knew all that was knowable Or lastly though a man were equal with Adam who knew the nature of all Creatures And yet not be wise to salvation not be like the wise Scribe who was taught from the Kingdom of Heaven not be seeking after those things that will endure beyond a season and that will satisfie an immortal Soul verily this man will at last prove himself but a fool Such a fool was that miserably mistaken rich man in the Gospel who though by himself or others judged wise in the account of the only wise God was a very fool why for he provided only for the time of this life for many years only to be spent in the world but provided nothing at all for death or for his Soul after death As Cicero said of some Mihi quidem nulli satis â—ruditi videntur quibus nostra sunt ignota I cannot take them for Schollars that partake not of our learning So may I say they are not to be accounted wise men but very fools who are not wise to that which is good wise in Christ wise to secure the chiefest good and which is of the greatest value to wit their precious Souls of more worth then any thing they can stand possessed of and Heavens happiness Such and such only deserve the name of wise men and prudent ones who choose those wayes and are diligent in those actions that make for Eternal happiness The Italians arrogate to themselves the monopoly of wisdom in that Proverb of theirs Italians say they both seem wise and are wise whereas Spaniards seem wise and are fools French men seem fools and are wise They of Portugal neither are wise nor so much as seem so So many in the world think themselves the only wise men but in Spiritual and Eternal matters neither are wise nor so much as seem wise therein Those who are not Heavenly wise wise to that which is good though the wisest Polititians upon Earth though they be the most ample and cunning Machiavilians that live though they be Doctors in that deep reaching Faculty yet are they like fools being sharp-eyed like the Eagle only in the things of the Earth but as blind as Beetles in the things of Heaven Wise it is true they are but it is with such a wisdom as like the Ostrich wings makes them out-run others upon Earth and in pursuit of Earthly things but helps them never a whit towards Heaven or to pursue Heavenly things Every one will cry him up for a fool who rather chose to stay in the Theatre and
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
the heart of Man the things that God hath prepared for them that love him Though death spoyl such a one of all the good things of life yet like the believing Hebrews mentioned Heb. 10. 34. v. he takes joyfully the spoyling of his Goods knowing in himself that he hath in Heaven a better and more induring substance It is storied of the Duke of Bulloin and his company when they went to Jerusalem as soon as his company saw the high Turrets they gave a mighty shout that the Earth rang so when a Christian at death that all his life long hath been providing Eternal good things shall see the Turrets of the heavenly Jerusalem shall see that induring substance laid up for him in Heaven shall see those Rivers of Pleasure that are to be had at God's right hand for evermore shall see those things that now are invisible shall see such things as no mortall Eye ever saw shall see what no heart is able to conceive and shall see that all these things are his own and that they shall now be possessed and injoyed by him for ever unto all Eternity what joy what gladness what rejoycing of heart will there be in him In some places of the West Indies there is an opinion in gross that the soul is immortal and that there is a life after this life where beyond certain hills they know not where those that dye in the defence of their Countrey should remain after death in much blessedness which opinion made them very valiant in their fights and willing to dye in defence of their Countrey The bare opinion of the Druides who taught that the soul had a continuance after its seperation from the body made many of their followers hardy in great attempts and abated in most the fear of Death When a Christian hath labored for and by his labor obtained what will nourish his immortal Soul unto Eternal life and be provision for it in Eternal life none can express the willing thereof to leave the body A Christian now looks upon Death to be a valley of Achor a door of hope to gain entrance into Paradice to bring him Malorum omnium ademptionem bonorum omnium adeptionem a removal of all things that are evil and an enjoyment of all things that are good and that not good only for a season but for Eternity Old Hilarion could not but wonder his soul should be so loath to depart out of his body and therefore when he lay a dying it is said of him he bespake it in this manner Soul get thee out thou hast for seventy years served Christ and art thou loath to depart or afraid of Death When a Christian hath husbanded all the time of life for the good of his Soul and finds it stored with grace and assured of glory he is not afraid or unwilling that his soul should leave his body he hath hope in his death and that makes him to be be willing to submit to death Pro. 14. 32. v. The wicked is driven away in his wickedness but the righteous hath hope in his death I have done with two of the first perticulars I propounded to speak to upon this Point I have shewed by way of Explication when a man may be said to labor for Eternal good things and I have shewed by way of Demonstration That Eternal good things are to be labored for The third perticular propounded was to speak something by way of Confirmation and here I shall shew that labor is chiefly to be used for and about Eternal good things CHAP. VI. I come now to Confirm this Truth That the great labor and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things To which end I shall speak to these following Perticulars 1. OVr labor and pains ought chiefly to be imployed not about perishing but Eternal good things because God hath commanded it 2. Our labor and pains c. Because Eternal good things are the chiefest of good things 3. Our labor and pains c. Because Eternal good things are lasting good things other good things are perishing good things 4. Our labor and pains c. Because Eternal good things are good things always desirable good things that a man shall never be weary of 5. Our labor and pains c. Because Eternal good things are the only satisfying good things 6. Our labor and pains c. Because Eternal good things concern our Souls other good things concern only the body 7. Our labor and pains c. Because our labor about Eternal good things will not be in vain 8. Our labor and pains c. Because even to Eternity it self it will never repent us to have bestowed the greatest labor and pains about Eternal good things 1. I shall begin with the first of these eight and say something to that Good reason there is that Our labor and pains ought chiefly to be imployed not about perishing but Eternal good things Because God hath commanded it it is charged upon us as a duty and if we obey not we run our selves into a spiritual Praemunire that Almighty God who tells the number of the Starrs calling them by their names he charges us to do so and if we obey him not we offer an affront to his Soveraingty as if his will were not reason enough for his commands And to his wisdom as if he did not know what Laws were good for us And to his Justice as if the ways of God were not equal If any ask me Quis requisivit who hath required this at our hands who requires that our labor should chiefly be about Eternal good things I answer It is the great GOD of Heaven and Earth that by his word made all things to whom the Winds and Seas obey And it is well we have express commands from God in Scripture for this else the world is full of curious Heads and prophane Hearts to outface and out-wrangle such a Truth nay any truth indeed which men are laborâ—â—â— oath to yield unto so ready are carnal men to be the Devil's Proctors against God and haveing their wits and spirits whetted upon the Devil's whetstone to cavil against spiritual and flesh-crossing truths I wish all that do love God and do make it their daily work to labor chiefly for Eternal good things may be all of the mind of that reverend Baldassar as he expresses it in an Epistle unto Oecolampadius Veniat veniat verbum Domini submittemus illi sexcenta si nobis essent colla Let but the word of God be urged upon us and we shall not be unwilling to lay down our very lives in obedience thereunto were this but the resolve and holy temper of Mens hearts a few Scriptures would serve to confirm such truths that Ministers do preach upon I shall here commend only one unto you and I think it may be as good as many t is that in Matt. 6. 33. v. But seek ye
believer assured of such an house read 2 Cor. 5. 1. v. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands Eternal in the Heavens The Soul now dwells in the body which is but as a dark mean decaying old Cottage which is compassed about with bad neighbors The Soul finds the body but a dark habitation dark in comparison of Heaven As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica That Luther was in the light but all the world besides in darkness So only those souls by death removed out of the body and now in Heaven They only are in the light but the best of those that yet are in the body are in darkness The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job calls it an house of clay St. Paul in the place last named calls it an Earthly house Solomon calls it nothing but Dust Eccles 12. 7. v it is but a vile body Phil. 3. 21. v. T is but as one says a clay wall encompassing a treasure or a course case of a rich Instrument And that which is yet worse a decaying and ruinous habitation that will shortly moulder to Dust those parcels of dust making up the body that were bound together by the bond of innocency are by sin shaken loose and subject to a continual flux and decay But yet worst of all the Soul finds its dwelling compassed about with bad Neighbors how oft is the Soul whilst living in the body like Lot living in Sodomie even vexed with the filthy conversations of the Sodomites 2 Pet. 2. 7 8. How oft are gracious souls forâ—ed to cry out with David Psal 120. 5. Wo is me â—hat I remain in Mesech and dwell in the Tents of Kedar As bad Neighbors are always wrangling and quarrelling and stirring up discord with those they â—ive near so are wickd men always contesting with â—hese That the soul may truly say as Lamenting Jeâ—emy of the Church of the Jews she dwelleth among the Heathen she findeth no rest all her perâ—ecutors overtake her Lam. 1. 3. v. Much might have been said of the Souls present haâ—itation to make the soul at death willing to remove â—ut of it but what shall I say of that house not made â—ith hands Eternal in the Heavens Is the body a dark house Heaven is a light som house hence it is set forth by the name of Light Col. 1. 12. Saints in Light that is in the glorious Kingdom of heaven And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light there is a perpetual Day without Night there is no night there says St. John Rev. 21 25. v. Though some regions that lye immediately under the Pole have light for several Months together yet when the Sun withdraws from their Horizon they have as long a night and darkness as before they had a day but says St. John There shall be no night there no darkness there Is the body but a mean habitation for the Soul to dwell in Heaven is a most glorious habitation Lactantius beholding the magnificency of Rome said Quomodo caelestis Jerusalem si sic fulget terrestris Roma What an habitation hath God prepared for a Nation that love holyness and truth if he have such things as these for them that love Vanity What was the Temple built by Solomon for the Lord to this coelestial Paradise prepared by the Lord What are the Courts of the greatest Emperors to the Court of the great God what are the stateliest Fabricks in the world if compared with this Eternal house in Heaven Is the body a ruinous house that will shortly moulder into dust Heaven is an everlasting habitation It is called so Luk. 16. 9. v. They may receive you into everlasting habitations so is Heaven called in opposition to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the dust Many houses here below may be lasting but not everlasting but this runs parallel with Eeternity The first seat of the first Adam in the first Paradise was without doubt very glorious but not permanent not Eternal this is far better more glorious and Eternal Does the Soul find its present dwelling compassed about with bad Neighbors In Heaven there is good very good neighborhood It is related of Cato an old Roman that he advised in the purchase of a Farme or House that a man should consider of the vicinity or neighborhood there Ne malum vicinum haberet And to that purpose is related the proclamation of Themistocles a famous Athonian Captain in the sale of his Lands that if any man would deal with him he should be sure of a good neighbor There is if I may have leave to say so good neighborhood in Heaven There is God our Father he that begot us again lives in Heaven There is Christ our Elder brother sitting at the right hand of God in Heaven All the Saints departed are now inhabitants of the new Jerusalem which is Heaven And now Christians will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens when he comes to dye and his soul must be removed out of his clay Cottage Death to him will be but a bridg from Wo to Glory a passage out of a Wilderness to Canaan the end of his misery and the beginning of his felicity the conclusion of his labor and the settling himself to rest though death may be a wicked man's fear yet it will be his wish though it be the others shipwrack yet it will be his entering into harbor though it be the others remove from Earth to Hell yet will it be his remove from Earth to Heaven To him death will be gain to the other death will be a loss Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness but to him an entrance into Eternal life and an heavenly light Death to the wicked man will put an end to his short joys and begin his everlasting sorrows but to him it will put an end to all sorrows and begin â—his everlasting joys When Valentinian the Emperor was upon his dying bed among all his victories only one comforted him and did him good and that was victory over his worst enemy viz. his own naughty heart So this one thing is enough to comfort a believer and do him good upon his dying bed That having faithfully all his days labored for Eternal good things now that he must dye yet his eyes will be no sooner off these temporal things but they shall behold Eternal objects and the same minute that shuts his eyes shall again open them to behold God and as it determines his misery so it shall
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.
post and that only and meerly Ex gratia Your Souls are not so immersed in your bodies as that they must be extinguished with your bodies but they are seperable from your bodies and are able through the benefit of their own subtilty and spiritual substance being of a simple and uncompounded nature to subsist by themselves and when they are once divested of these earthly cases and divorced from your bodies they shall be clothed with an Eternity either of joy or torment and run parallel with the life of God and longest line of Eternity The senses of seeing hearing and the rest of those Organs of the body cease and dye with the body because they are parts of the body and have their dependance upon the body but the Soul hath a nature distinct from the body and moves and operates of it self when the body is dead and iâ— sepâ—rated from the body for when the body dyes the Soul dyes not with it but subsists even in its sepâ—rated state hath a being is still living and active and is crowned with immortallity It being the end of the resurrection of the body to meet with its old partner the Soul Not a body here this day but must dye but Souls those inmates must live though all our bodies return to the Earth whence they came yet our Spirits shall return to God that gave them and be sempiternal Eccles 12. 7. v. though our bodies must be made a prey to rottenness and worms and become captives to death and corruption yet our intellective Souls being spiritual substances independent and self-subsisting agents shall be incorruptible and for ever exist being endowed with an undying condition though our bodies was old yet Anima non senesâ—it the Soul doth not waâ— old nor ever lose its strength and vigor as bodies compounded of elements do Death its true may tyrannize over our earthly parts and may drive our Souls out of these clay lodgings but it is that they may at the very instant of departure have livery and seisin of everlasting Mansions in Heaven be alwayes themselves be for ever permanent and not subject to any extinguishment or destruction Hence it was a custom among the ancient Romans that when their great men dyed they caused an Eagle to fly aloft in the Air signifying hereby that the Soul was immortal and did not dye as the body The serious consideration of the Souls immortality should make us labour for that which will makes the immortal Soul for ever blessed and happy when it shall be unsheathed from the body unclothed from corruption and let loose from this cage of clay 5. Help Study the shortness of time and your present life And believe it Christians the less time you have the more need have you to make hast to labour for these Eternal good things Aeternitati comparatum omne tempus est breve All time if compared to Eternity is but short But time as it is short so it passeth away fast The ancients emblemed time with wings to shew the volubility and swiftness of it as if it were not running but flying whither towards Eternity for time is but a space borrowed and set a part from Eternity which must at last return to Eternity again I have read of certain Hereticks called Eternales because they held the world to be Eternal We have many such Eternallists who fancy to themselves a kind of Eternity here upon Earth Such an Eternallist was that rich fool in the Gospel we have spoken of before who fancied that he had a long time that yet he should remain upon the earth but was suddenly to be taken away Thou fool this night shall thy soul be taken away In a moment his life endeth We read of a beast called from the continuance of its life Ephemeris which though it live according to his appellative name but one day yet it falls presently to provide for sustenance as though it might live years Man's life is frequently in Scripture called a Day and yet most like this beast labour and toyl build and purchase thirst after honours and preferment in the world as if they were here to live for ever but in the mean time improve not a short life for Eternal advantages Let me tell the most healthful person here present that he is not assured of one day more wherein death may not assault him and push him into an Eternal Abâ—â—s after a few hours more and then you may expect your departing hour and throw the last cast foâ— Eternity Thou knowest not yet what may be in the womb of this very day Prov. 27. 1. v. Boast not thâ— self of to morrow for thou knowest not what a day mâ— bring forth Whilst a woman is with child none câ— tell what kind of birth it will be so as little doth anâ— man know what is yet in the womb of this very day until God have signified his will by the event Therâ— was a fellow that brought to Domitian the names those in a paper that would murther him but he put it in his pocket saying nova cras to morrow is a new day but he was killed or ever night He was a Wise man that being invited to a Feast on the next morrow answered Ex multis annis crastinum non habui For these many years I have not had a morrow to promise for any business No more do any here present know whether they shall have a morrow to labour for what will make them Eternally happy Death may surprize them before the Sun rise again The Apostle Peter saith 2 Pet. 1. 13. v. I will put you in remembrance knowing I must shortly put off this Tabernacle O so let us say to our selves We will now be thinking of death we will now have Eternity in our thoughts we will now be labouring for Eternal good things we will be storing our Souls with Grace because we must shortly put off these Tabernacles we must shortly have an end put to this present life I have sometimes acquainted you with the speech of young King Charles of Sicily lying upon his death-bed I have scarce begun to live and now woe is me I am compelled to dye Art thou one that hast not yet begun to live the life of Grace that only hast a share of this Worlds goods but altogether without the good things of Heaven O make haste for thou mayest suddenly be called to dye and it will be a sore affliction to you to have an end put to time before you have provided for Eternity Oh that men in their sins would consider what space what distance how far off their Souls are from death from Hell from Eternity No more but a breath one breath and no more the next puff of breath may be their last It is said of Sparta that they used to choose their Kings every year and whilst they did raign they were to live pompously and have all the fulness their hearts could wish but when
mouth against Heaven and his tongue walketh through the Earth he lets fly on both hands and layes about him like a mad man and so aboundeth in transgression Let a Christian never so much abound in labouring for Eternal good things when he comes to enjoy them he will acknowledge that the abundant mercy of God in bestowing them upon him hath abundantly yea infinitely exceeded all his labour 5. In labouring for Eternal good things labour earnestly We shall see some men at their labour labouring so earnestly for what they desire to gain that they are not nor cannot be quiet until their desires be accomplished Qui diâ—â—s vult fieri cito vult fiâ—ri they that will be â—â—â—h cannot be at quiet until their desires be accomplished they are all upon the spurr all upon the wing after the world they add labour to labour for the getting of the worlds good things they are so inflamed with coveâ—ousness that the Prophet saith they pant after the dust of the earth Amos 2. 7. v. So eager are they in their pursuits as if they were almost out of breath but have no breath to labour after these Eternal good things But beleive it Christians any kind of labour will not serve the turn it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary and labour but that labour St. Paul requireth 1 Cor. 15. last v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardest labour Negotium quod nos caedit quasi vires frangit It were a shame for a Christian to see some labour more earnestly for bubbles thâ—n he for blessedness for trifles thâ—n he for glory for Temporal good things thâ—n he for Eternal good things His labour for these things should be like that whereunto St. Jude exhorts in his Epistle when he would have those that he writeth unto earnestly contenà for the Faith v. 3. the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth cum summâ— studio câ—rtare tâ— contend with all the strength most earnestly Herein he should be like the twelve Tribes of whom St. Paul saith Acts 26. 7. v. That they served God instantly not only sine intermissione without intermission but with a kind of vehemency the word used signifieth to the utmost of their strength And herein do as the Apostles prayed Acts 1. 14. v. They all continued with one accord in Prayer and supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase signifieth not only continuance in regard of time but instancy and importunity and such a perseverance as is kept up with much labour and force When a Christian labours earnestly for these things he may hope his labour will be effectual As when Elias prayed earnestly that it might not rain it rained not on the Earth by the space of three years and six moneths James 5. 17. v. This clause he prayeth earnestly noteth the cause why Elias was heard he prayed with earnestness and faith according to the will of God revealed to him So when a Christian laboureth earnestly and in Faith God will not let his labour be in vain It is great pitty to see some men and observe their uncessant care earnest labour and unwearied industry in riding and toyling and bustling up and down in the world and all this is done that they may be rich in the world but will do nothing to be rich towards God Luke 12. 21. v. and to compass an earthly purchase but take no care for Heavenly excellencies The very reason hereof is because they have no desire of these things and therefore they lay not out that strength and earnestness for Heaven as they do for the world Christ and Grace God and Salvation are offered unto them nay pressed upon them but they put away Salvation from them as a froward child puts away the breast hence God complaineth Psal 81. 11. v. Israel would none of me they preferr vain things that cannot profit before the blood of Christ and the Graces of the spirit Oyl in the â—cruse and Meal in the barrel before the bread of life Mammon before Manna perishing comforts before heavenly things that are lasting like foolish children who preferr their play before their food and trifles before Treasure It were to be wished that there were more who desired these Eternal good things more whose souls and hearts were set upon them as hungry men whose stomachs are set upon their meat such are not only willing to eat their meat â—ut they strongly long after their meat with desire they desire it and think it long until they have it How would they then cry out with the Church to God Isay 26. 9. v. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early and say as David Psal 42. 2. v. My soul thirsteth after God when shall I come and appear before God or as he again sayes Psalm 73. 25. v. Whom have I in Heaven but thee and there is none upon Earth that I desire beside thee Many it is true desire what I have spoken so much of but their desires are not right desires in as much as they labour not for them but are like a man thaâ— would have a Lease but is loath to pay a fine Anâ— like Herod who of long time desired to see Christ but never stirred out of his doors to come where Christ was that he might see him Or as Balaam thaâ— wished well to Heaven but cared not to lead such a life as would bring him to Heaven Carnales noâ— curant quaerere quem tamen desiderant invenireâ— cupientes consequi sed non sequi saith one Carnal men care not to seek after him whom yet they desire to find fain they would have Christ but carâ— not to make after him fain they would be in Heaveâ— but care not to strive to enter into Heaven Multitudes there are who notwithstanding such desireâ— after happiness will certainly be forever miserable most true will they find the words of Solomon Prov 21. 25. v. The desire of the sloathful killeth him foâ— his hands refuse to labour Such a one wisheth weâ— to himself and because he cannot attain desired food he vexeth himself to death but yet will not labouâ— and work for it and so pineth away in his iniquity what is said of the sluggard in respect of the body also true of all those men in respect of their souls who would be happy and desire to enter into the Kingdome of Heaven but such desires will undo them why for their hands refuse to labour for Heaven Men must not think that good things whether temporal spiritual or eternal will drop out of the clouds to them as townes were said to come into Timotheus his toyl while he slept Unless mens desiring of Heaven and Eternal happiness be â—econded with labour whereby to obtain them it is â—othing worth desires if right are ever seconded with â—ndeavours after the thing desired Though St. â—aul saith 2 Cor. 8. 12.
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
springs of living waters clarified with Christ's blood and indulcorated with his love 3ly The kind or property of that meat for which they must not labour that perisheth Labour not for the meat which perisheth that perisheth with the using as the Apostle sayes 2 Coll. 22. v. rudiments of the world Such was that Manna which God gave Israel for meat from Heaven he gave them this meat indeed miraculously but yet it was no lasting meat they could not keep it by them any long time Exod. 16. 20. 21. If they kept it but till the next morning it bred worms and stank it was but of a perishing nature and indeed all meat for the body is but perishing meat is but of a perishing nature it serves but to uphold a perishing life and cannot prevent the bodies perishing at last to which agreeth that of the Apostle Paul 1 Cor. 6. 13. Meats for the belly and the belly for meats but God shall destroy both it and them and where men do only and mainly labour for that it will cause them to perish Eternally In the Injunction we may note 1. A duty by Christ injoyned and that is Labour It must necessarily be supplyed in the Text Labour not for the meat which perisheth but Labour for that meat which endureth unto everlasting life Though t is true servile labour with trouble sweat and vexation was occasioned by the curse Gen. 3. 17. yet there was work required of man or labour in the earth with reference unto his natural life and subsistence in the world in the state of innocency for it is expresly said Gen. 2. 15. That God put man into the Garden of Eden to dress it and to keep it that is to labour in it and to preserve it by labour No sooner was man Created but by and by he is set to labour Paradise was not 〈…〉 place that served only to delight his senses but to exe 〈…〉 cise his hands God never made any as he made Leviathan to spo 〈…〉 himself only or to do as it is said of the people in Tom 〈…〉 m in Africa that they spend their whole time in 〈…〉 ing and dancing but to work either with his hands or his head in the sweat of his brow or of his brain the thing that is good God will have no man to be idle he will have no Ciphers in his Arithmetick oâ— sloathfull servants in his Vineyard Homo natus ad laborem man was even born to labour and not to expect any rest whilst here only the dead which dye in the Lord rest from their labours Rev. 14. 13. Now they must labour and toyle and then rest Idle persons are good for nothing but to eat drink and sleep It is good saith one to do something whereby the world may be the better and not to come hither meerly as Rats and Mice only to devour victuals and to run squeaking up and down Periander made a Law at Corinth that whosoever could not prove he lived by his honest Labour he should suffer as a Thief No State whatsoever can priviledg Idleness no Man is too Noble to have an occupation the greatest Kings have not this priviledg Alphonsus said that God and Nature had given Kings hands as well as other Men. By the Law of Mahomet the Great Turk himself is bound to exercise some manual trade or occupation though sin brought in man s labour Gen. 3. 19. yet now for a man not to humble himself by just labour would encrease his sin and therefore aboundance of idleness is reckoned to be in the number of Sodomes sins Ezek. 16 49. 2. In the Injunction we have the thing for which laâ—our that is the duty is injoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That meat â—at food for the soul that which is meat for a Christiâ—ns faith and not for a christians tast such as are Christ with all his riches and treasures with all his benefits and priviledges and what else with Christ the Gospel declareth making for the Saints Eternal â—â—lfare of which afterwards in the discourse But these things Chriâ—â— commends under the name of Meat as one notes 1. Because his followers now were earnestly seeking after meat therefore he points them out better meat Thus to the woman of Samaria coming for water he points out the living water 2. To shew the necessity of having these things and the usefulness of them they had as great need hereof as of meat 3. In the Injunction there is the modâ—s or property of the meat for which labour is injoyned which endureth unto everlasting life that is for those things which are appointed by God to refresh and sustain the soul unto Eternity for such things that when all these poor helps which serve to prop up a Pilgrims travel as so many baites till he get home shall fail may be Eternal provision That which our Saviour does here then is this he diverts their affections and eagerness from off earthly things and sets them upon the right object Christ does not hereby dehort them altogether from labouring for meat that perisheth but what he sayes is spoken per modum comparationis by way of comparison q. d do not so labour for the meat that perisheth that you neglect to labour for the meat that perisheth not as when he sayes Matth. 6. 31. 33. Therefore take no thought saying what shall we eat or what shall we drink or wherewith shall we be clothed But seek ye first the Kingdome of God and his righteousness and all these things shall be added unto you The Heathens with whom if Christians should symbolize in sins or not exceed in vertue it were a shame to them for as a Christian differs from an Heathen in Profession so he should in Practice because they know not the Eternal blessedness of the life to come but only that which concerneth this present life their care is only after what they shall eat and drink and wherewithal they may be clothed as our Saviour observes v. 32. For after all these things do the Gentiles seek for men that have hope in this life only it is no marvel if they labour their utmost to make their best of it but our Saviour teaches his Hearers to prefer care for things Eternal before a care for things Temporal indeed what our Saviour sayes here is not contradictory to that of the Apostle in 2 Cor. 8. 21. Provide for things honest things that are necessary provide for things necessary hath his time so that our Saviour his primum quaerite regnum Dei be first remembred The care for this life present and things necessary thereunto is by the Apostle commended but by our Saviour the care of heavenly things is preferred Many such like instances we meet with from Christ as Matth. 9. 13. I will have mercy and not Sacrifice Christ excludeth not Sacrifice but preferreth Mercy And Math. 10. 28. Fear not them which kill the body but are not able to kill the Soul
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
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.
he chiâ— the Sun at the rising of it saying O Sol â—in is propâ—re noâ—â—s rediâ—sti O Sun thâ—â— hast returned to us oversoon Sometimes to sâ— them upon seeking for Jesus Christ â—â—d how unsatisfied are those souls that do want Christ Places of rest and sleep are but unquiet and restless places to souls desiring but wanting his presence they that have him are never weary of him see Cant. 7. 11. the breakings out of that flame of love to Christ that was kindled in the breast of the Spouse Come my beloved let us go forth into the fields let us lodg in the villages she is wholly bent to spend both day and night with Christ whom she so dearly loved she would walk with him into the fields by day there to meditate upon him there to pray to him there to talk and converse with him and why because her delight is in him And when the day is spent and gone yet she will not let her beloved go for says she Let us loâ—g in the villages And Cant. 1. 13. A â—undle of Mirrh is my well beloved unto me he shall lye all night betwixt my breasts She desires still to have her dearest in her thoaghts still to retain him in her contemplations still to have him in remembrance As they that have Christ are never weary of Christ so they who are sensible of what they want when they want Christ are not at rest no not in their usual places of rest untill seeking him they have found him Cant. 3. 1. By night on my bed I sought him whom my soul loveth She lyes upon her bed of ease but to her wanting Christ whom her soul loved it was but a little ease her place of rest was a bed of unrest how ever her body might rest yet her soul was troubled and â—ossed with solitary seeking longing and looking after the love of her soul Sometimes to set them upon praising of God Signal have ever been and always great are the workings of God for his people not only in the day-time but in the night season God hath not â—or does not withhold his hand from doing them good in the night It was in the night that God slew the Egyptian first born to effect his peoples deliverance out of Egypt Exod. 12. 12. It was in the night that he sent an Angel to slay an hundred fourscore and five thousand of Senacharibs Hoast 2 King 19. 35. v. It was in the night that the Israelites were brought out of Egypt Exod. 12. 42. v. It was in the night that the Angel opened the prison door and brought forth the Apostles Act. 5. 19. v. and Peter fterwards Act. 12. It was in the night that God spake to Laban and charged him to do Jacob no harm Gen. 31. 24. And when he incouraged Jacob to go down to Egypt being afraid to go thither Gen. 46. 2 3. 20. And when he comforted Paul in the Shipwrack Act. 27. 23 24. v. As he went before Israel by day in a pillar of a cloud to lead them the way so by night in a pillar of Fire to give them light to go by day and night Exod. 13. 21. Dark nights are but bad for Travellers through great Wildernesses but God leads his people by night It were easy to abound in such instances but I shall name no more only add that as God hath not so he does not withhold his hand from doing his people good in the night as he preserves them from morning till evening in the day-time so also he protects and guards them from evening to morning in the night season Death seases upon many in the night it comes upon them like a thief in the night that as the Annotator upon Isay 15. 1. notes of a famous City in France burnt down in a night an Heathen Author saith he observes That there was but a night between a notable City and none at all so there is but a night oft-times betwixt their being alive and their being dead Thus it befel Belshazzar in the night after a drunken Feast who was in the night season slain by the Persians Dan. 5. 30. v. so it befell the first born in Egypt Exod. 12. 29. At midnight the Lord smote all the first born in the land of Egypt not only the first born of Men but of Beasts And also the Man in the Gospel Thou fool this night shall thy soul be taken from thee Luk. 12. 20. v. And those hundred fourscore and five thousand Assyrians mentioned before how many do go well to bed but the Lord spares them not untill morning as Chrysorius a Man as full of wickedness as of wealth cryed when he came to dye Judutias usque ad mane Domine Truce Lord but till morning Truce Lord but till morning The Lord hath not truce with them untill next morning when he who is the keeper of Israel that neither slumbers nor sleeps is a guard to his own people that they have not needed to be afraid for the terror by night nor for the Arrow that flyeth by day Psal 91. 5. v. The night is a time of fears Solomon had a guard of threescore valiant Men about his bed because of fears in the night Cant. 3. 7 8. least any evil should befal Solomon in the night and those who wrought at the Wall of Jerusalem in the day were a guard to Nehemiah and the rest in the night Nehem. 4. 22 23. So God is instead of a guard to his People in the night as he works out mercy and goodness for them in the day-time so he is a Guard to them in the night season wherefore they do not fear It being observed of Alexander that he slept soundly one night when the Enemies Camp was near unto him one asked him the reason he answered because Parmenio waked Parmenio was upon the guard that night and that made him sleep securely David dares lyes down and sleep though he might be in some outward danger when he knew the Lord would make his dwelling place safe Psal 4. last v. O how safe must every Christian be in the night that hath God to be his Life-guard Now those that find God not withholding his hand from doing them good in the night will surely if God drive away sleep from their eyes be praising of God in the night At midnight will I rise to give thanks unto Thee says David Psal 119. 62. v. what a promise have you here of Dvid wherein you have the duty promised viz. To give thanks and the time when viz. at midnight David was a strict improver of time in the night when he lay down at night he watered his couch with his tears after the examination of his heart At midnight he rose to give thanks and he prevented the morning watch that he might meditate upon the word of God The people of God have had their songs in the night Psal 77. 6. v. their songs of Praise and Thanksgiving Paul and
a great fight of afflictions A Christian hath more then one Enemy to fight and contend with that labour to hinder his passage towards the Promised Land and is ever to look for warrs and bickerings with one or other that is an enemy to his souls everlasting happiness here is a Christians warfare only in Heaven is his Crown there is no place nor state but Heaven wherein a Christian is free from either outward or inward enemies there and no where but there is he triumphant here he is alwayes militant assaulted and fought against by many adversaries that disquiet hinder his content and that would fain for ever overcome bim As Israel passing through the Wilderness towards Canaan had many warrs and resistances to hinder them in their march thither so have all the Israelites of God designed for Heaven whilst they are in the Wilderness of this world they have the Devil and other both Church and soul Enemies without them and inbread corruptions and lusts within them that fight and make warr against their Souls That as it is said of Cato that he conflicted with manners as Scipio did with Enemies so does a Christian conflict and combate with Lusts and corruption as a Souldier does with his enemies in the field these warring against his Soul so sayes the Apostle Peter 1. Pet. 2. 11. Dearly beloved I beseech you as Pilgrims and strangers abstain from fleshly Lusts which warr against the soul And the Apostle Paul saies of himself Rom. 7. 23. I see another law in my members warring against the Law of my mind The Law of his members did warr and fight against the Law of his mind by provoking him to sin the Apostle speaks it of the regenerate estate Gal. 5. 17. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other There is a contrariety in the flesh against the spirit there is an opposite disposition in the nature of it against the spirit and this not at one time of a Christians life but all the time of his life As fire and water being put together never cease striving and fighting until either the fire be extinguished or the water consumed so a Christian finds it in his spiritual fight and combat with sin there is no ceasing of the fight or combat until one of the combatants be killed and destroyed Now 't is no little labour to fight a battel with and against a potent enemy as indeed sin is an enemy that hath overcome the stoutest warriors Quos arma equi milites machinamenta capere non potuerunt hos peccatum vinctos reddidit such as armes and horses and souldiers and engines could not overcome sin hath overcome Victorious David felt the force of sin in this respect Abraham that subdued those Kings who did plunder Sodome and carryed away Lott is yet though the eminentest man alive in his age for faith foiled by unbelief such instances as these and many more but that I love not to lay open the Saints sores would shew how potent an enemy sin is and you know when men are fighting to get a victory over a potent enemy fightting to wrest a Kingdome or a Countrey out of the hands of a potent enemy they use all the care and all the labour possible to be used and the like care and labour hath a Christian need to manifest when he considers what he fights for not for his countrey not for greatpossessions not for liberty not for wife and children though the remembrance of such things animates souldiers but he fights for that peace of conscience which passeth all understanding he fights for God and Christ whose glory lies at stake every day and suffers as often as he is overcome by sin he fights for Eternal life and for the everlasting salvation of his immortal soul Are not these things worth fighting for laboring and contending for It is in the fighting of this battel as Caesar said it was in the battel he had once in Affrica with the children and partakers of Pompey that in other Battels he was wont to fight for glory but then and there he was fain to fight for his life O Christians here let us remember that our precious Souls lye at the stake in this fight Heaven and all the Eternal good things laid up in Heaven lye at the stake in this fight this will then call for the labor and pains we use in the managing thereof Hence we read of striving against sin Heb. 12. 4. v. ye have not resisted unto blood striving against sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theame is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè in certamine me alij oppono It is here fitly translated Striving against and is a soldier-like word which signifies opposing or fighting as an enemy to whom a man will not yield and by whom be is loath to be overcome And the opposed enemy we see here is Sin against which a Christian is to strive with all might and main as Combatants and Wrestlers were wont to do Sin being such a malitious enemy that aims at the damnation of the soul After that sin hath brought Diseases upon the body Poverty upon the estate and a Curse upon posterity it proceeds further laboring to rob and ransake the Soul of all spiritual graces a privation of mortal life contents not the malice of sin sin aims at the loss of Eternal life at the loss of our Souls of our God and Christ and the blessedness of Eternity It was observed of Julius Caesar that in his ingaging the Swisses who thought to obtain Gallia out of his hands he would alight and send away his Horses and cause all the rest to do the like To shew them that they must overcome or dye leaving them no other hopes of their safety but only in the sharpness of their Swords So in this fight a Christian must either overcome or dye the wages of Sin is Death Rom. 7. 5. Rom. 6. 21. The end of these things is death Death is but a modest word for Damnation the first and second death not only that which is temporal but that which is Eternal I have read of a people who when their armies were preparing to fight in the time of War used only this expression to put spirits into their soldiers Estote viri libertas agitur Be Men your liberty is in question Christians Heaven and Eternal glory are in question betwixt you and sin Estote viri shew your selves therefore to be Men nay to be Christians 4. It is compared to one being in an Agony Luk. 13. 24. Strive to enter in at the straight-gate The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive till you are in an Agony as Christ was Christ was in an Agony in the Garden when he sweat drops of Blood so saith St. Luke chap. 22. 44. v. And being in an agony he prayed more carnestly and his sweat was as it
evil but only good for from an absolute Goodness nothing can proceed but good And such are as will appear Even things necessary for this life they are called Good things In Deut. 6. 11. We read of houses full of all good things In the Book of Job there is mention made of such a wretched kind of people which said unto God Depart from us and what can the Almighty do for them Job 22. 17. And yet in the 18. v. t is said He filled their houses with good things Says Abraham to the rich Man in Hell Luk. 16. 25. v. Son remember that thou in thy life time receivedst thy good things St. James calls them precious fruits of the Earth Jam. 5. 7. v. and therefore precious saith an Interpreter because they cost hard labor and because they are choice blessings of God Called they are in Scripture Our life Because they are the very sinews of our life It is said of the Woman in the Gospel that she had spent all her living upon the Physicians Luk. 8. 43. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole liâ—e upon the Physitians because she spent her estate by which she should live No Man can live in the world without some portion had of the things of the world Here I may fitly transcribe the words of a good Preacher As saith he theâ—e be three Ages of Man An Infant who creeps upon the ground with all four a young man who goes upon his two leggs an old man who goes on three counting his staffe for one So there be three conditions of Men the worldly man who goes upon all four and looks to earthly things The Saints in Heaven who trample these things of the world under their feet going upright and scorning so much as to look towards them they need them not at all But the Saints on earth though they tread upon them in their esteem yet they must look a little towards them in their necessity because they cannot be without them as long as any of us have the old man about us we cannot go without the staffe of Bread as long as we abide in the world we cannot be without some things of the world and even these things you see are called good things But yet our labor should be chiefly about Eternal good things Because though the things of this life are good yet Eternal good things are the best the chiefest and excellentest of good things they are the only things worth the laboring for many things are hard to come by and yet of no great use or worth when by great labor and pains taking they are gotten or brought to pass Aelians censure of the Chariot I have read of made by Myrmccidas and Callecrates so small that it might be hid under a Fly in my conceit was good and applicable to my purpose For when others wondered at it he said it was worthy no wise man's praise but was rather to be accounted a vain expence of time and how much vain expence of time may be noted amongst many men laboring for what is not worth the labor used to gain them As some more excellent Schollars of great parts and abilities spend their time and studies about very unprofitable Questions and Disputations and intricate subtilties about Moon-shine in the Water as one complains that Spider-like eviscerate themselves and spend their bowels to make Cob-webbs of Wit So a man cannot but have observed what time and labor some men spend in and about some things that neither are of advantage to their Souls or their Bodies But now Eternal good things they are indeed hard and difficult to obtain but will be found to be singularly excellent good things Eternal good things to the very best of worldly good things are as the Sun to the least of Starrs as some stately Pallace the seat or habitation of a great Monarch to a smoaky and thatch'd Cottage the habitation of a Peasant they are as Gold to Brass Et melius est pallens aurum quam fulgens aurichalcum a little of the palest and coursest Gold is farr better then much of the finest and brightest Brass One Christian's share of Eternal good things is farr better then what all the Kings and Potentates in the world do injoy of the world Hi numerosè aggrigant penes se densissimum lutum as the Prophet Habakkuk speakes chap. 2. 6. v. Wo to him that increaseth that which is not his how long and to him that ladeth himself with thick clay These are laden with thick clay Illi aurum igni exploratum possident They are inriched with pure Gold Revel 3. 18. v. Their Exchequer may be full but t is only the World 's counterfeit coyn the other have the true treasure Their Wardropes may be plentifully furnished but t is only with glassy Pearl the other injoy that precious Orient Pearl which to purchase the wise Merchant sold all There is as much difference between Temporal good things and Eternal good things as there is between the light of a Candle and the light of the Sun when it shineeth in its full brightness at mad-day A Candle in a dark-night makes a great shew but the light thereof when the Sun cometh vanisheth and is nothing Even such are all those things that men now so much affect and labor so much for if compared with what will indure to Eternity the worth of them doth vanish and come to nothing What think you of those new investitures of the Soul after the Resurrection of those royal endowments of glorified souls in Heaven shining there like the glorious body of our Saviour upon Mount Tabor What think you of having our bodies to glitter in glory like those spangles in the Firmament of those Sun-like bodies we shall have in Heaven Of corruptions putting on incorruption and mortality putting onimmortality What think you of the beatifical vision of beholding him who is invisible in the presence chamber of his glory of the souls living for ever in the continual prospect of the infinite beauty and Majesty of God in the most glorious and eternal sanctuary of Heaven of taking a full view of that All-glorious Deity whose very fight gives blessedness to the beholder of having the beams of our Creators heavenly glory to shine in our faces of so seeing God as never more to look of him of so enjoying him that he shall for ever be all in all unto us Of seeing the glory of Christ which is the glory of glories What think you of the Golden City beautified and irradiated with the unconceivable splendor of the glory of God where Streets Walls gates and all is gold and Pearl nay where Pearl is but as mire and dirt and nothing worth of walking through the streeâ—s of Paradise where Sorrow is never felt complaint is never heard matter of sadness is never seen evil success is never feared but instead thereof there is all good without any thing of
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
the body and this life they have but there is the life of the Soul and that life they have not We hear of many children born dead its true in this sence all men are born dead men there is not a man born a member of the new Adam but every man is born a member of the old Adam and therefore in a spiritual sence they must needs be born dead men though otherwise endued with a natural life For if the root be dead as the old Adam is all the branches that rise from that root must needs be dead also In Adam all dyed saith the Apostle 1 Cor. 15. 22. v. Adam was the common root of Mankind all Mankind was in him Tamquam in radice as so many Branches in the root and so consequently Adam dying all Mankind dye in him and with him and in this dead condition they all do remain until they do injoy an interest in and union with Jesus Christ the last Adam who was made a quickning spirit 1 Cor. 15. 45. v. he being the fountain and author both of a spiritual and eternal life to all Believers And therefore saith St. John John 5. 12. v. He that hath the Son hath life and he that hath not the Son hath not life And the Apostle St. Paul calleth him Our life because none live the life of Grace but those who partake of Jesus Christ it is he in whom and by whom they do live Col. 3. 4. v. When Christ who is our life shall appear then shall ye also appear with him in glory Hence saith Wisdom that is Christ Pro. 8. 35. v. Who so findeth me findeth life Not a Soul wanting Jesus Christ but he wanteth life and also in him there dweleth no good thing Rom. 7. 18. v. Neither faith nor any other saving grace dwelleth in such a one but he is as full of all kind of evil as Baal's house of Idolatry as the Sluggard's field of thorns and bryars or as Pharisees sepulchers of dead mens bones such a man's Soul is a very sink of uncleanness and naughtiness â—ut as when a man is made a partaker of Christ he is a new creature old things are past away behold all things are become new 2 Cor. 5. 17. v. So he is also a Good Man bad things are passed away and all things are become good he is become a good man and hath his heart filled with the good treasure of saving Grace Such another as Joseph of Arimathea who was a good man and a just Luke 23. 50. v. Such another as Banabas was a Good man and full of the Holy Ghost Act. 11. 24. v. When Christ came into the Temple John 2. 5. v. he purged his Father's house he overturned the money â—ables he drove out the buyers and sellers So when Christ cometh into any man and taketh up his holy habitation in the heart he throws down every sin he drives out every â—orruption and carnal lust he purges out every evil thing and maketh the heart good The heart of man by nature is a very den of Thieves a pallace of Pride a slaughter-house of Malice a brothel-house of uncleanness a raging sea of Sin a little hell of black and blaspâ—emous Imaginations and â—warming with all manner of noysom lusts but the Lord Jesus Christ rids the heart hereof and makes it holy Himself is called that holy thing Luk. 1. 35. v. Therefore that holy thing which shall be born of thee shall be called the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That holy thing it is put in the Neuter gender Emphatically shewing that he hath not the least spot of sin in him but is every way holy typified therein by the high Priest under the Law who had this written upon him Holyness to the Lord but Jesus Christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that sanctifieth and maketh us holy by his blood cleansing us from all filthy abominations 4. The fourth Instance is that of the Spirit who is called the Spirit of Grace and is of the same essence and consubstantial with the Father and the Son and in all respects co-equal and co-eternal called therefore the Eternal Spirit Heb. 9. 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God The holy Ghost in Scripture is expresly called God Act. 5. 3 4 v. Peter reproving Ananias for lying to the holy Ghost saith Thou hast not lyed unto Man but unto God And St. Paul proves that our bodies are the Temple of the living God 2 Cor. 6. 16. v. Because of the holy Ghost which dwelleth in us 1 Cor. 6. 19. v. Know ye not that your body is the Temple of the holy Ghost which is in you He that in one place is called the holy Ghost in the other place is called the living God And whosoever will be saved is taught in St. Athanasius his Creed to believe thus That the Godhead of the Father of the Son and of the holy Ghost is all one the â—lory equal the Majesty co-eternal Anâ— again Such as the Father is such is the Son and such is the holy Ghost And again The Father Eternal the Son Eternal and the holy Ghost Eternal And yet they are not three Eternals but one Eternal And Eternally blessed is that man who hath gotten this Eternal spirit of the living God into his heart for wheresoever the spirit of God comes it is not idle We read Matth. 8. 7. v. how Christ saith to the Centurion When I come I will heal thy servant I will not meerly come to see him and visit him but when I come I will heal him So when the holy Ghost doth come into a man he will not be idle and do nothing but he will heal the Soul sanctify the heart and purge corrupted nature in some measure Holyness is the natural product of the spirit by its powerful influence and breathings it raises poor dead Souls out of the grave of sin frames them unto a spiritual and divine conformity unto Christ subdues the rebellion of evil hearts and makes the sinner to become another man by a spiritual Metamorphosis This is that work which is ascribed to the holy Ghost 1 Pet. 1 2 v. Elect according to the foreknowledg of God the Father through sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is held forth the concurrence of the whole Trinity in the salvation of man The Father electing us the holy Ghost sanctiâ—ying us Jesus Christ shedding his blood for us Hence it is that our Saviour calleth it the holy Spirit Luk. 11. 13. v. If ye being evil know how to give good gifts to your children how much more shall your heavenly Father give the holy Spirit to them that ask him Sanctus dicitur quia sanctificat He calleth him the holy
in the world 2 Cor. 1. 12. v. With which agrees that of the Heathen Cicero Conscientia bene actae vitae multorumque benefactorum recordatio jucundissima est A good Conscience is that will suggar all our tears sweeten all our bitterness comfort a man in chains prisons and persecutions Now this good conscience is the consequent of Grace onely the regenerate have it every wicked man hath a bad defiled and polluted conscience Titus 1. 15. Even their mind and conscience is defiled that is by Original Sin which yet in the regenerated and gracious ones are purged cleansed and made good by the blood of Christ Heb. 9. 14. The Apostle there teacheth us That it is the blood of Christ which purgeth the conscience and verily the effect of Christ's blood cannot but be a gracious effect And verily it is a singular blessing to have such a conscience that is purged by the blood of Christ No such a bridle in the woâ—ld to keep a man from sin nor such a spurr to put a man forward to do what is good and no such a comfort or cordial under any outward troubles or afflictions Take a man without this good Conscience and what wickedness will he not commit what evil will he not run into such a man dates speak any thing in any business or of any person he will not scruple to curse lye and swear in any business nor yet to slander calumniate or speak eâ—il of any person if by the former he may but fill his purse with gain or by the other satisfie himself with revenge Tolle conscientiam tolle omnia Take away conscience and take away all said the Heathen take away all restraints to evil For gain-sake such will not stick to hazard their souls As it is reported of Nevessan a better Lawyer than an honest man that he should say He that will not venture his body shall never be valiant and he that will not venture his Soul will never be rich And for revenge sake will not be backward to let the Devil into their hearts So take a man of a good conscience and what a spurr does he find it to Duty when a man makes conscience of discharging those duties that God requires prays hears and reads out of conscience he then goes on cheerfully in his work puts to all his strength and dares not cast off the performance of that which God calls upon him to perform a man of a good conscieence exercising himself to be void of offence towards God he will not nay he dares not willfully and resolutely omit any known duty or part of God's worship for which he hath clear warrant for in the Scriptures and so exercising himself to be void of offence towards man he will not nay he dares not willfully and resolvedly omit any part of that duty he owes to Man and as he would not for a world wrong God of his due no more to gain the world will he wrong man of his due And no such a comfort and cordial in times of troubles and afflictions as a good Conscience It is that which the Preacher saith of Money Eccles 10. 19. Money answereth all things What ever it is that a man desireth if it be to be got Money will procure it for him Money is the Monarch of the world and therein bears most Mastery Of Antipater it is said He was a well moneyed man and therefore a very mighty man We may truly say the same of a good conscience A good Conscience answereth all things What winds can arise to trouble a Christian which a good conscience cannot alay A good conscience will turn the waters of Marah into Wine I wonder not that St. Paul could sing when he was in prison and had his feet in the Stocks Act. 16. 24 25 v. When he was one that could truly say it I have lived in all good conscience to this day Act. 23. 1. Premat Corpus fremat Diabolus turbat Mundus ille semper securus Let Men the World and the Divels do their worst they can never hurt him that hath a good Conscience Though a Christian meet with a storm abroad yet a good conscience makes a calm within It makes a Christian like Noah medijs tranquillus in undis quiet in the middest of greatest cumbustions It will bear out a Christian against the King of terrors it will help a Christian to look Death in the face with boldness I have read of one who a little before his departure out of the world spake these words My friends I now find it true indeed he that leaveth all to follow Christ shall have in this world Centuplum a hundred fold I have I have I have that Centuplum peace of Conscience with me at parting A man of a good conscience in all things willing to live honestly as the Apostle St. Paul says of himself Heb. 13. 18. v. We trust we have a good conscience in all things willing to live honestly Such a one he liveth and dyeth in peace Peter in the prison sleeps sweetly though laden with chains and for ought he knew to dye the next day A good conscience is a continual feast it hath the sweetest relish but most of all does the sweet relish of a good conscience refresh a dying Christian It was Hezekiah his great comfort in his sickness and apprehentions of death 2 King 20. 3. v. I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight A good Conscience will stand us in stead at the day of Judgment when the whole world shall be burnt before us when the day of God's wrath against wicked and impenitent sinners shall be come A good conscience will make a man hold up his head in Judgment when a world of wicked ones shall be confounded How should what hath been said cause us to labor for these Eternal good things viz. Grace God who is the God of all Grace Jesus Christ who is the author and giver of Grace the blessed spirit of God that is the spirit of grace and a good Conscience that is the Consequent of Grace since hereby we are made good here being made good here we may be assure to be happy hereafter One being asked whether he would rather be Socrates or Craesus the one an industrious and laborious Philosopher the other a man flowing in all abundance answered That for this life he would be Craesus but for the life to come Socrates thereby shewing that in this life rich men are accounted happy men but hereafter none but good men will be found to be the happy men none but they who are made good here shall be happy hereafter 2. I have done with the first of the two particulars propounded to shew that Eternal good things are the best of good things viz. Because only Eternal good things make those who injoy them good The second follows because only Eternal good things will do
God knowingly But being in the Agony of Death and considering more throughly of his account he was to give to God fear struck into him and these words brake from him Oh would to God I had never reigned Oh that those years I have spent in my Kingdom I had lived a private life in the Wildreness Oh that I had lived a solitary life with God how more securely should I now have dyed how much more confidently should I have gone to the Throne of God What does all my glory profit me but that I have so much the more torment in my Death Christians experience the truth of what I am saying when you please When you hear of some such lying upon their Death-beds Go to such a one whilst he is gasping out his last breath and ask him What does the world do you good now do Riches profit you now do your great Possessions stand you in stead now does that which your cheifest labor and pains was laid forth upon do you good now Then you may expect to hear the words of a great Courtier who when he came to dye did most lamentable cry out Plus temporis operaeque se palatio quam Templo impendisse That he has spent more time in the Palace then in the Temple so they that they did all their life long spend more time and take more pains and labor for Temporal good things then for Eternal good things for Earth then Heaven but what they labored for so much does them but little nay no good now and makes them as he said have the more torment in their death O the Testimony of a Man's Conscience upon good grounds that he hath lived graciously been afraid of Sin walked according to the rule of Gods word labored cheifly not for perishing but Eternal good things will afford more joy and comfort in a dying hour then all the world can And I cannot think but that in cool blood not one amongst many that hunt after these things below so much but he will subscribe to the saying of the wise Man Pro. 10. 2. Treasures of wickedness profit nothing but righteounsness delivereth from death from Death Eternal to be sure 3. Temporal good things will do those who injoy them no good in the Grave though they possessed whilst living all the Riches of the Indies yet when they dye they can carry nothing thereof with them Naked came I out of my Mothers Womb says Job and naked shall I return â—â—ither Job 1. 21. v. Job brought nothing with him when he came into the world and to be sure he should carry nothing with him out of the world Job's wealth and great substance could not descend into the Grave with him hereunto agrees that in Psal 49. 17. v. read the 16. v. Be not thou afraid when one is made rich when the glory of his House is increased 17. v. For when he dyeth he shall carry nothing away his glory shall not descend after him Though to gain these things here Men weary their bodies perplex their thoughts rack their consciences and indanger their Souls yet carry they nothing to the grave with them so saith the Apostle 1 Tim. 6. 7. v. For we brought nothing into this world and it is certain we carry nothing out There is no man that is rich in the Grave more then another The King is as poor there as the basest Peasant in his Kingdom his Crown and Scepter his great State and glory follow him not thither no all differences end in the grave if we do search Graves and Sepulchers those chambers of Death we shall discover no difference amongst those bones we find there betwixt the Rich and the Poor the Master and the Servant the greatest Lord and the lowest Subject Sculls wear no wreaths or marks of Honor there Vetera fraugantur sepulchra ossa divitum agnoscas non opes Open the graves of rich men and see what is there you may find the Misers bones but not his riches Salandine that great Conquerour carryed nothing with him thither but his Winding sheet Alexander that would have been the greatest and richest Man in the world in the grave is lesser and poorer then the poorest man in the world It is remarkable what one reâ—ates concerning a Stone that was presented to Alexander the nature of it is said to be thus that being put into the one part of the ballance it weighed down whatever was put into the other part of it but if a little Dust were cast uâ—on the Sâ—â—â—e then eâ—ery thing weighed down the stone and he that brought the stone being asked what he meant by it he answered O Alexander thou art this Stone thou whilst thou livest doest weigh down all that are against thee and treadest down all before thee but when thou comest to dye and there is a little Dust thrown upon thee then every man will outweigh thee and then thou wilt be less then any man in the world Then his conquered Kingdoms then his large Dominions and great Treasures would not do him any good It was but a foolish action of one that I have read of and bespoke him to have an heart wholly taken up with the things of this world that being near death clapt a twenty shillings piece of Gold into his mouth saying Some wiser then some I 'll take this with me however 4. Temporal good things will do those who injoy them no good at the day of Judgment Where Luk. 21. 27. v. They shall see the Son of Man coming in a cloud with power and great glory having Math. 25. 31. v. all his Angels with him Being ordained of God to be the Judg of quick and dead Act. 10. 42. v. For he hath appointed a day in the which he will judg the world in righteousness by that Man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the Dead Act. 17. 31. v. And can I name the day of Judgment without putting all that hereof into a shaking fit of an Ague without causing their thoughts to be troubled the joynts of their Loyns to be loosed and their knees to smite one against another as Belshazzar's did at the sight of the hand writing upon the wall Dan. 5. 6. v. and without causing them to tremble as Felix did when he heard of the Judgment to come Act. 24. 25. v. Or as the people of Israel did at the giving of the Law with thundring in the Mount Exod. 9. Then those men that here could never be contented with their condition but would be higher and higher richer and richer greater and greater laboring only for Temporal good things but neglecting Eternal good things will wish they might be turned into beasts or birds or stones or trees or air or any other thing yea Nothing rather then be brought before the Judg at that great Assize held not for a particular County or Kingdom but for the whole World to hear
become old yea are mighty in power 9. v. Their houses are safe from fear neither is the rod of God upon them 10. v. Their Bull gendereth and faileth not their Cow calveth and casteth not her calf 12. v. They take the Timbrel and Harp and rejoice at the sound of the Organ 13. v They spend their days in wealth And as nothing is more common then to find the worst of men in the best outward condition yet as common it is on the other hand to find the best of men in the worst outward condition to find them suffering Afflictions and to meet them travelling through the Valley of Bata as they go towards Zion Psal 84. 6. v. Usually God most afflicteth those whom he best affecteth Many are the troubles of the righteous Psal 34. 19. v. The Israelites passage through the Red Sea and the dismall Wilderness into Canaan what was it but a type of the afflicted condition of God's people afterwards In outward things God's enemies fair better in this world then his friends and for any to expect to be wholly freed from affliction is in vain that is the priviledg of none but Saints already in Heaven even they whilst on this side Heaven were fed with the bread and water of affliction and t is not for any to expect that God should strow Roses or spread Carpets for their feet only to tread upon in the way to Heaven that Man is but a Thistle and no good corn that cometh not under the Flayl a bastard and no son whom God correcteth not I might abound in Scripture instances time would fail me to tell you how greaâ—l Job was afflicted in his children in his substance in his body from the crown of the head to the soul of the foot whose afflictions came upon him like waves one in the neck of another Or to shew you that holy David had cause to say what he did in Psal 38. 2. v. Thy arrows stick fast in me and thy hand presseth me sore What an arrow was that at David's heart to hear from Nathan That the Sword should never depart from his house that his house should be cut off by the sword What another arrow was it that Tamar his Daughter should be deflowred by his own Son Ammon And that Ammon should be afterwards murthered by Absolom That Absolom should be a Rebel and force David from Jerusalem Besides other arrows that could not but stick deep in the heart of David But I will not so much as name any more for whoso lists to look over the whole Book of God and will consider the history of the lives of God's people in all ages both in Scripture and other records will find them usually in an afflicted condition And now the great fault of Christians at such a time is this they are too ready to look upon their afflictions as if they viewed them through such multiplying glasses as they say are made at Venice which being put to the eye make twenty men in Arms shew like a terrible Army So they are ready to fancy their troubles and afflictions so great and so many that they shall never be able to bear them never be able to overcome them and extricate themselves out of them But Eternal good things at such a time as this will stand a Christian in stead they will make him bear afflictions more patiently they will be as Cordials to strengthen him when he faints as an Ark to bear up his spirits and keep them from sinking in a deluge of Calamities as so many baits for his Soul until he comes home to those heaveâ—ly Mansions We noted before what David says of the prosperity of wicked men in Psalm 73. and how he himself was afflicted all the day long he was plagued and chastened every morning but now see what it was that helped David in the midst of a sore temptation that did arise from his affliction read v. 24. Thou shalt guide me with thy Counsel and afterwards receive me to glory as if he should say Howsoever it be with the men of the world who injoy their prosperity according to their desires and howsoever it be with me that I am afflicted and must indure hard things here yet this is that which upholds me through all this is that which does me good under my afflictions Thou shalt afterwards receive me to glory That which made Moses not only patient but joyful in what he suffered was this Heb. 11. 26. v. He had respect unto the recompence of the reward he had his heart set upon that state of Eternal glory in Heaven T was this upheld the spirit of St. Paul and made him account of any evil here to be indured but light and short and not to be compared and reckoned with that exceeding and Eternal weight of glory that is to come Rom. 8. 18. v. whereunto let me add that in 2 Cor. 4. 17 18. While we look not at things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are Eternal Israel never minded the difficulties they went through nor the Anakims they fought with when the Land of Canaan was to be possessed by them Pericula non respicit Martyr Coronas respicit It was not the danger that troubled the Martyrs it was the Crown that helped them to go through those dangers the fulness of those joys and sweetness of those pleasures at God's right hand bore up their hearts and raised up their souls under their sufferings and made them contemn fire and fagot yea and slight what everthe malice of men could do unto them It was nothing with them to drink down large draughts of Vinegar and Gall when God called them to it why because such Cups were sweetened with the new Wine drunk in his Kingdom They would not pull in their heads for fear of any blows whatsoever for that they had put on for an helmet the hope of Salvation and glory They refused not to enter into the most fiery Chariots for that they knew they would carry them up into Heaven It is reported of Egypt that there is no Countrey in which there are more venemous creatures then in Egypt and also that there is no Countrey hath more Antidotes to help against poyson Even so no people under the Sun I think meet with more troubles and afflictions outward and inward then the people of God do but then none have more excellent Cordials to make use of at such a time then they have Alcheumes Bezoar dust of Pearl or aurum potabile are not so comfortable as those spiritual Cordials of all sorts that the Saints have to do them good in times of affliction And believe it those who injoy any share in these Eternal good things find such comfort therein and they stand them so much in stead under afflictions that they go on cheerfully in their way towards Heaven What else
begin his happyness and feoffe him in that glory which he cannot but for ever injoy This made holy Basil so resolute in his answer to Modestus the Emperor's Lieutenant when he threatened him with death Death saith he is a benefit to me it will send me sooner to God to whom I live to whom I desire to hasten This made that noble army of Martyrs mentioned in Ecclesiactical History such Lambs in suffering that their persecutors were more weary with striking then they with suffering This made them slight the sentence of death go cheerfully to the stake and leap into beds of Flames as if they had been beds of Down and to suffer the most exquisite deaths and torments that ever the wit or malice of men or divels could invent or inflict upon them 3. Eternal good things will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of Judgment when all the world shall be on fire about his ears and all earthly glory shall be consumed yet our Saviour encourages such then to look up and lift up their heads for their redemption draweth nigh Luk. 21. 28. v. We have seen the man injoying Eternal good things upon his death-bed not shrinking or trembling at death sed post hoc judicium but after this the Judgment Heb. 9. 27. v. whither if we follow him though he stands at Christ's barr yet not fettered in chains like a Malefactor expecting a dreadful Sentence neither trembling at Judgment to come as Felix when he was a Judg upon the bench did when he heard St. Paul preach of Judgment to come The Epicures Atheists and those debauched ones that now Hector it out so stoutly in the world and brave it in a way of all manner of Voluptuousness both in despite of God and men these would be glad if death were ultima linea rerum the last line of all things that when they dye and lye down in their graves there might be no Resurrection As Solomon calls the Grave a long home Eccles 12. 5. v. they could wish it were rather an everlasting home and that the grave might never give up her dead Rev. 20. 13. v. But as death is a sleep so it might be an Eternal sleep that there never might be any more Evigilation or waking out of sleep It would please them to hear the grave called Invium retrò sepulchrum a place that had no regress thence and they could wish from their hearts the doctrine of the Saduces against the Gospel were as true as the Doctrine of Jesus Christ in the Gospel Jesus Christ in the Gospel tells us both of a day of Resurrection and a day of Judgment but the Saduces teach that there is no Resurrection no Judgment nor Judg as these wish there were not so dreadful are the thoughts of that day unto wicked men This day will be the greatest for terror to those who never possessed more then this world but the greatest for joy to those who not contented with this world had their hearts taken up with the great things of another world When the greatest part of the world shall be sent trembling to Hell being doomed to everlasting Flames and for ever to remain in the same condition of the Divels themselves then they shall go triumphingly to Heaven be actually stated in an everlasting happy condition and for ever delivered from their fears and doubts of Salvation which all their lives-time were a grievous burthen unto them Terrible will this last day be to all those who never looked after providing for the Soul's welfare but it will be a joyful day to those who have laid up treasures in Heaven whither both Soul and body those two old companions are joyfully hastening together Happy Christians are they who in this day of Grace the only time men have to provide for their Eternal Condition have gotten their souls stored with Grace those who now have their souls made gracious shall then have both their souls and bodies made glorious Time was when sin had changed their souls from their Original beauty and glory had changed them from their primitive excellency and holyness their natures were then altogether sinful but at their conversion Nature was turned into Grace and now at their Resurrection unto Judgment those who had here gracious souls will then have as glorious souls so glorious bodies Then their souls shall be wholly freed from all sins and corruptions and brought to their primitive beauty and comliness and their bodies from mortality and all sinful uncleanness that they may by Christ be fashioned like unto his glorious body It was a rare saying of holy Bernard and worthy to be written in letters of Gold says he Christ hath a double coming He comes now by his Ministers to make his peoples souls gracious and at the day of Judgment he will come in his own person to make their bodies glorious those that have gracious Souls now shall have glorious bodies then even bodies conformable to the glorious body of Christ Phil. 3. 21. v. Who shall change our vile body that it may be fashioned like unto his glorious body like unto the Sun-like resplendent body of Christ Their corruptible bodies shall be changed and be made incorruptible their natural bodies shall be changed and be made spiritual bodies their mortal bodies shall be changed and be made immortal bodies 1 Cor. 15. 42 43 44. 53. v. Behold says St. Paul I shew you a mystery we shall not all sleep but we shall all be changed 1 Cor. 15. 51. v. speaking there of the last day Indeed the Apostle was already changed and the Corinthians were already changed if we consider what St Paul and the Corinthians once were they will appear to have been changed Nature in them was already changed into Grace but the change he speaks of which should be at the day of Judgment is this Grace should then be turned into glory Their gracious souls should be made glorious souls and their vile bodies should be made glorious bodies As the Inhabitants of Samaria once said Isay 9. 10. v. The Sycomores are cut down but we will change them into Cedars the Sycomore is but a mean despicable tree to the Cedar the bodies of the best are but vile and despicable bodies now but at the day of Judgment they shall be changed into glorious bodies In that glorious morning when Christ shall come to Judgment every one that hath gotten grace here shall put on a new fresh suit of flesh richly laid and trimmed with glory says an ingenious person So much good will Grace do us then and stand us in stead then Then to have an interest in God the God of all grace will also do us good and stand us in stead then those who have gotten God for to be their God in Covenant with them will find their interest in God to do them good though God will then be a
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
wearing the oyl of their Lamps wasting â— and time is carrying them towards the habitations of Eternity and they quickly come to an end but in Heaven our being our blessed being shall have no end Ibi esse nostrum non habebit mortem It is the promise made to those who are believers John 3. 15. v. That whosoever believeth in him should not perish but have Eternal life the life in Heaven is a lasting life indeed Adeo diutina quod nequit terminari So lasting as it is everlasting A life that is as Eternal for continuance as he that had no beginning That not to be termed a life which consisteth of the body and the soul but that even that is truly life which flourisheth in the memory of all ages and which Eternity it self ever beholdeth says one Illa illa vita the life of glory that is life indeed where when a Man hath lived as many thousand years or ages or Centuries as there are piles of Grass on the ground or grains of Sand on the Sea-shore or Starrs in the Sky he shall be as new to begin again as the first day he lived in Heaven We are here ready to admire the great age of some men of such as live long but Nihil longam quod finem habet that is truly long that lasts for ever And this life that lasts for ever is enough to Comfort any Christian in the loss of a present life that will last but for a few years When Philip asked Democritus if he did not fear to lose his head he answered No for quoth he If I dye the Athenians will give me a life immortal his meaning was only this he should be Statued in the treasury of Eternal fame So may every Christian say who hath gotten Eternal good things for his portion When they dye and have an end put to this life God will give them a life immortal Such a man cannot but have his soul brimful of brave thoughts that in a dying hour is able to refresh himself with this meditation Though I now must dye and have an end put to my natural and miserable life yet I shall now enter upon an Eternal anâ— happy life 3. That Joy which is to be had in Heaven is Eternal Joy Whilst the best here in the world are weeping and many times full of Sorrow the worst and vilest oâ— men are full of joy and abound in their pleasures buâ— here is their misery the posting Sun of their joy anâ— pleasures after a short gleamand a few days vain glistering will set in the Ocean of endless Sorrow Thâ— wicked man's joy is but a short-liv'd joy soon puffed out and lasts but for a moment to speak of when it lasts longest Job 20. 5. v. The triumphing of the wicked is short and the joy of the hypocrite but for a moment and therefore it is by the Preacher Eccles 7. 6. v. compared to the crackling of thornes under a pot It is as soon out as in makes a great noise and dies But the joy of Heaven is lasting ye everlasting begun here and lasts to all Eternity called therefore Everlasting consolation such is the Saints joy 2 Thes 2. 16. v. We may compare their joy in Heaven as ones does God's rich mercy from whence it flows to the Oyl in the cruse which was still spending but never spent They who have made sure a provision for Eternity shall have joy for evermore In the world indeed they meet with many changes in this Babylon they are oftentimes forced to hang their Harpes upon the Willows and disabled from singing sweetly to the Lamb their Hebrew songs their estates and conditions are as variable as you see the Heavens at this time and season are now fair by and by foul now the Sun shines most gloriously but by and by the whole Heavens are cloudy and sending down showâ—â—s Their comforts have an Autumn and their joys a fall of the Leaf Their joys are soon clouded with sorrows for if God do but hide his face they are troubled Psal 30. 7. v Though they somtimes taste of the waters of life yet again they do drink of the waters of Marah Now they are with God in the Mount and see his face at another time they are walking in the valley of the shadow of Death and there wandring in a maze of perplexed thoughts heavy cares afflicting fears and bitter sorrows If at one time they have the oyl of joy and gladness yet at another time they have the spirit of heaviness and sadness If at one time they have sweet tastes of Heaven yet at another time they are even distracted with fears of Hell But in Heaven they shall have nothing but joy and no sorrow all tears there shall be wiped from their eyes and all sorrow driven from their hearts there they shall injoy full joy without any mixtures of sorrow they never sow again in tears but shall injoy good days for ever Rev. 21. 4. v. There will be no more death neither sorrow nor crying But Isay 61. 7. v. Everlasting joy shall be unto them yea fulness of joy and pleasures for evermore Psal 16. 11. v. there will be pleasures to all Eternity and millions of years multiplyed by Millions do not make up a minute to this Eternity The joy of Heaven is such a joy Quod non divellit aeternitas A joy that Eternity begins but Eternity shall never end Great was the Jews joy after that the lamentable and sad decree of Ahasuerus was reversed and Haman's plot defeated insomuch that the days that were appointed for their death and ruine were turned into day of feasting and joy and wherein they sent presenâ—s every man to his Neighbor and gifts to the Poor Esâ—her 9. from verse the 17. to 28. and this joy as it was then great so it hath been lasting for the Jews cease not to celebrate the same to this day But what is the Continuance of the Jews joy for this great Deliverance from Haman to the joy of every believer in Heaven for their deliverance from Hell that hath been but for some hundreds of years from the time of Ahasuerus to this present and say this annual commemoration should last as long as the World shall last yet would â—t be nothing to the joy in Heaven that shall last for ever 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance The greatest Inheritances that men do settle upon their children put them all together are not equivalent unto it When an Embassador told Henry the fourth that magnificenâ— King of France concerning the King of Spain's ample Dominions First saith he he is the King oâ— Spain â—s he so saith Henry and I am King of France but â—aith the other he is â—ing of Portugal and I am King of France saith Henry He is King of Naples â—and I â—m King of France He is King of Sicily and I am King of France He is King of
saying Take I pray thee my blessing that is brought to thee because God hath dealt graciously with me and because I have enough I have enough saith Esau I have enough saith Jacob though the word â—e one and the same in both places in the English I have enough yet it is by Divines observed that there is a difference in the Original Jacob's word is different from Esau's Jacob's word signifies I have all things and yet Jacob was poorer than Esau Esau had much but Jacob had all but how had he all Because he had the God of all he had God that was all And indeed as one observes Habet omnia qui habet habentem omnia He hath all things that hath him that is all things God alone was enough to Jacob and God alone would satisfy David's desire Psal 73. 25. v. Whom have I in heaven but thee and there is none I desire upon earth besides thee So great is the capacity and largeness of the Soul of Man that no Riches no Dignities Kingdoms nor the Empire of the whole World no Pleasures in a word no finite and limitable good can quench its insatiable thirst and desire nothing can do this but some immense infinite and boundless good and such as containeth in it self by way of Eminency or preheminency the fulness of all good whatsoever This David insinuated Psal 17. 15. v. Satiabor cum apparuer it gloria tua as the vulgar translation renders those words I shall be satisfied and filled when thy glory shall appear As if David had said No other thing can give me full contentment except the manifestation of thy glory which is an infinite and illimitable good David is here conceived to speak of that confidence and hope that himself and others of God's people have of happyness and satisfaction after this life when their bodies that sleep in the grave shall be awaked to the resurrection of Eternal Life then their happyness will be full in the measure without want of any thing that can make them happy all their desires shall be then satisfied They shall be abundantly satisfied with thâ— fatness of thy house Psal 36. 8. v. It were impossible to imagine that any one should have an interest in God and not be happy Psal 144. 15. v Happy is that people whose God is the Lord But in this life the happyness of the best is but like an house in building hereafter when they shall injoy God in heaven and be glorified with Christ in those heavenly Mansions when they shall wear upon their heads a Crown of life and be blessed associates unto Angels and all glorified spirits then the top-stone of perfect and everlasting happyness shall be put on At their conversion they are restored to the possession of some of those good things they lost in Adam but in heaven they shall injoy all those good things they lost in Adam 6. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because Eternal good things concern our Souls other good things concern the body only As the soul is to be preferred before the body so our labor and pains should rather be for those things that concern the soul than for those that concern the body only It is most true there is an excellency even to be taken notice of in the body and most excellent things might be observed touching the Noble Structure and Symetry thereof its figure frame temperature and proportion not any part of the common lump of Claâ— being fashioned like to it It is said of Galen that he gave Epiâ—urus an hundred years time to imagine a more commodious Configuration or Composition of any one part of a humane body When David spends his thoughts upon the curious frame of Man's body he seems to look upon himself as it were in amazed Extasies See Psal 139. 13 14 15. v. Thou hast possessed my reins thou hast covered me in my Mothers womb I will praise thee for I am fearfully and wonderfully made marvelous are thy works and that my Soul knoweth right-well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth Where David compares the Workman-ship of the body to the curious Needle-work of some skilful Woman The body is indeed a little miracle of Nature a vessel made capable of the best Jewel an house prepared for the best inhabitant every part whereof hath its wonder neither is there any piece in this Exquisite frame whereof the place use and form doth not admit wonder and exceed it God having invested the body with many noble Endowments made it a mirror of beauty and printed upon it surpassing excellencies But yet a Christians greatest labor and pains should not be for the body but for the soul the body indeed is to be provided for but the more special care should be for and about the soul The Egyptians parted with their money after that with their cattel and last of all with their land to buy bread to feed their bodies and what should not a man part with and do for the good of the soul The Heathen man could say Major sum ad majora genitus quam ut mancipium sim mei corporis I am more noble and born to more noble ends then that I should become a Slave to my body And should not Christians who are made capable of an infinite good and do far exceed him in spiritual nobility as having God for their Father Christ for their elder-brother conclude it far short of those noble ends for which they were born to toyl and labor all their whole life only to nourish to feed and cloth the body and in the mean time to neglect the soul which is far more excellent then the body Shall they only look after what is conducing and accommodated to a corporal life and not mind what will be good for their souls when they must injoy an Eternal life It is said of Caesar Major fuit cura Caesari libellorum quam purpurae That he had greater care of his books then of his Royal robes for swimming through the waters to escape his enemies he carried his Books in his hands above the waters but lost his Robes That heathen Epimanondus being dangerously wounded with a Spear so that he sunk down as one dead and after coming to himself he asked if his Target were safe his cheif care was about his Target So should it be with a Christian about his Soul his cheif care should be about his soul that must in the first place be regarded and cared for the body is but the souls upper garment and although that should fall into hands of unreasonable men though the Soul should lose its upper garment yet if the soul it self be safe all is safe but if the soul be lost all is lost God lost and Christ lost and the society of glorious Angels and blessed Saints lost and
Heaven lost and that for ever Is it not a wonder to consider that whereas Faith teacheth us that the soul is immortal and must live for ever and experience sheweth us that the body is mortal yet most people contrary to faith and experience do neglect the Soul as though that were mortal and labor for the body as if that were immortal As Julius Caesar was wont to say of Cicero that he was negligent in things belonging to himself but diligent in things belonging to the Common-wealth So such there are who are negligent in things concerning their souls but diligent in things concerning their bodies who spend the best of their time and strength in laboring for their bodies but in the mean time neglect to provide for their Eternal Souls Prima animi bona says Juvenal those good things of the mind are the first things to be minded Optimum est curam principalem animae impendere says another Our first and principal endeavor should be for the principal things for things which concern the Soul for sanctification here and glorification hereafter To provide for the body should be but a Christian's by-work but caring for the soul ought to be his main work As our greatest fear should be for the Soul so our greatest care ought to be for the Soul That our greatest fear should be for the Soul appears by those words of our Saviour Matth. 10. 28. v. Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in Hell It is the greatest folly in the world out of fear of the body to betray the soul That our greatest care should be for the soul appears also out of our Saviour's words Matth. 16. 26. v. What profit hath a man if he win the whole World and lose his own Soul A Christian's great care should be not to hazard the Eternal welfare of his soul for a short fruition of Riches and Splendor in the world these are but conveniences of the body not of the soul If we could discern Souls with the eye or conceive them by the mind they would even ravish us and lead us into an excessive love of them The souls of Men though now they are clogged with flesh are dwelling in houses of clay and tabernacles of dust though now they are shut up in the body like a bird of paradise in a cage yet are such beings as have no less distant original from the body then heaven is from earth coming immediate from God a truth exprest by Ovid in a short verse Sedibus aethereis Spiritus ille venit but better by Zachariah chap. 12. 1. The Lord which stretcheth forth the Heavens and layeth the foundations of the Earth and formeth the spirit of Man within him The body which is flesh is from flesh but the Soul which is a spirit is from the God of Spirits and in the Soul mostly and properly is the Image of God stampt Magna res est anima It is a sparkling Diamond set in a ring of Clay It is the better more noble and sublimated part of man It is the quintessence of a rational nature the very glory of the Creation that hath the image of its Creator to beautify it and is a Jewel more worth than the World with all its Revenues and Perquesites in every respect far more excellent and precious then the body The body that is but of a course make the soul that is a finer spinning the body that is but of an earthly extract the soul is an heavenly born being The Apostle Phil. 3. 21. v. calls the body a vile body and so it is compared with the soul T is the Soul that makes the body lovely and amiable Take the soul out of the body but even half an hour and the body forthwith grows out of each one's love that they who before were enamoured on it do not now desire to come near it or have it in their sight Though Sarah had been unto Abraham the desire of his eyes Ezek. 24. 16. v. and a most sweet companion of his life yet is she by the removal of her soul at death so defaced that he loaths to look on her hence saith he to the Sons of Heth Gen. 23. 4. v Give me a possession of a burying-place with you that I may bury my dead out of my sight Hence it is that the Psalmist calls it Vnica mea my Darling Psal 22. 20. v. Deliver my soul from the Sword my Darling from the power of the Dogg He prefers the soul as his Darling before the body A darling child shall be cared for and provided for whoever is neglected Not a soul here but is so excellently and perfectly precious that we cannot set forth nor understand how excellent and perfectly precious it is So precious is the soul of every man that all the Gold of the West all the treasures of the East all the Spices of the South all the Pearls of the North are nothing though a man had a Monopoly of them to an invaluable Soul heaps of wedges of Gold mountains of Silver hoards of Pearl are not to be compared with it I may say of the Souls preciousness what is commonly spoken of Aristotles book of Physicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that made publick it was and yet not made known because men do not yet understand the Secrets of it So the preciousness of the Soul hath by many pens been made publick and yet not made known because no man knows the full preciousness thereof Favorinus the Philosopher was wont to say and his words are excellent Nihil in terra magnum praeter hominem nihil in homine praeter mentem The greatest thing in the world is Man the greatest thing in man is the Soul The body at best cannot live long for all the pampering and triming and repairing and dawbing it will not be long before it lyes down in the grave it hath but a short time to live but believe it Christian in that mouldring decaying and dying body of thine thou hast an immortal and never dying soul And wilt thou provide for thy body and not for thy soul wilt thou labor and take pains for a decaying body and not labor for thy soul that means to live as long as Eternity This were as if a man should buy in a great deal of provision for his Servants and starve his Wife and children or as if he should think nothing too much to lay out upon his Doggs and yet starve himself So do all those that labor for what pleases and contents the body but neglect their immortal and never dying souls which God hath breathed into them which God hath beautified with some shadowing representations of his own most glorious being and for which he hath given so great a price and values above all the world besides It was the saying of Aristippus an Heathen who will rise up
Wilderness and that they had been put to fight with the Sons of Anak and other enemies No more did it ever repent any believer when he was once in Heaven that he had taken paâ—ns for heaven Heaven hath made amends for all his pains taken But it will hereafter repent thousands that now labor and toil only after the things of the world but neglect the things of heaven We have Solomon recognizing and reviewing all his works and all his labor that he had labored to do and what finds he vanâ—y and vexation of Spirit no contenâ—aâ—ion no satisfaction but endless vexation enough to convince him to how little purpose he had wearied himself enough to make him repent of all his labor and pains See that place Eccâ—es 2. 11. v. Then I looked on all the work that my hand had wrought and on the labor that I had labored to do and behold all was vanity and vexation of spirit and there was no profit under the Sun So it will be with many men in Hell that here take uncessant pains and as we say labor like an horse when they shall review and recognize all the labor and â—ains they have taken after Temporal good things and what little pains about and for Eternal good things What will be the issue but even endless vexaâ—ioâ— this will vex and torment their Souls throughout all Eternity this will make them say as Solomon in the 2 Eccles 18. v. I hate all the labor which I have taken under the Sun Solomon had got no good no pay that would equallize his pains In 〈◊〉 they will haue the remembrance of all their labor having in their life gained nothing that would equaâ—lize their labor or their loss even tâ—e loss now of heaven and all the Eternal good things of heaven As they say of the Bird that â—â—tâ—eth upon the Serpents Eggs that by breaking and hatching of them she brings forth a perillous brood to her own destruction So do these that sit brooding on the worlds Vanisies the end of all their pains will be but Eternal Destruction When I see some men priding themselves in what they possess in the world but careless of Heaven When I behold them delighting themselves in the many honors conferred upon them by the great bounâ—y of Princes but not minding God's honor When I observe them spending their whole time in voluptuous pleasures that are but for a moment and look no further I call to mind some pleasant rivers that fall into the Sea You know there are many sweet and Chrystal rivers that run pleasantly as it were sporting of themselves winding and turning their silver streams up and down many a pleasant and goodly Meadow a great while but at last they fall into the Salt Sea there they lose their sweetness and become brackish So these men for a while do turn and wind themselves up and down through the Meadows of pleasure and bath themselves in the transitory bliss of this world arising from their great possessions and many honors but for want of laboring for Eternal good things at last fall into the mouth of Hell and there lose all the sweetness of those things and find nothing but the bitter brackishness of Eternal pains How will it now repent them that they labored for Earth so much and for Heaven so little for Temporal good things so much and for Eternal good things so little that they looked more at things below than at things aboâ—e This hath made some bewail their folly at death that ever they set their hearts upon them and so sinfully labored to attain them I have read a sad story of a rich oppressor who had scraped up a great estate for his only Son when this rich oppâ—essor came to dye he called his Son to him and said Son do you indeed love me the Son answered That Nature besides his Paternal indulgence obliged him to that then said the Father express it by this hold thy finger in the Candle so long as I am saying a Pater noster the Son attempted but could not indure it upon that the Father broke out into these expressions Thou canst not indure the burning of thy finger for me but to get this wealth I have hazarded my Soul for thee and must burn body and soul in Hell for thy sake thy pain would have been but for a moment but mine will be unquenchable fire Thus he bewailed that he had wickedly labored after the good things of this life this at the time of his death filled his heart no doubt with no little sorrow and vexation But I do â—erily believe that there never was any laborious Christian but upon his death bed lamented that he took no more pains for these things Nay rather he hath then wished that he had been a thousand times more laborious for them Though a lazy generation of men have accused them for â—oo much preciseness have deâ—ided them for too much strickness and have judged them to be almost besides themselves when they have taken notice of their extraordinary diligence yet themselves could say as Erasmus did Accusant quod nimium fecerim verum Conscientia mea me accusat quod minus fecerim quodque lentior fuerim They accuse me for doing too much but my own Conscience accuseth me for doing too little And what shall I say more have we God's command to labor after Eternal good things are they the best of good things making those Good and doing those Good that injoy them that when others under terrors of conscience upon a dying bed in the grave at Judgment and under everlasting torments will find nothing which do them any good or stand them in any stead these under all their afflictions upon a death-bed and at judgment will not want what will support them under the first comfort them under the second and make them hold up their heads at the third being interested in that everlasting desirable satisfying provision they have made for their souls and shall see their labor for the same hath not been in vain as also that they shall not have cause ever to repent thereof Are not these considerations sufficient to make our hearts serious to improve every hour and minute of time both day and night in the use of all good means to the very end of our days for Eternal good things and not yield to be put off with any other good things whatsoever then such as are Eternal though God keep us low and mean in the world I shall answer one question and then come to apply what hath been said CHAP. VII Question VVHat Reasons may be assigned why men labor so much after Temporal good things that they do neglect Eternal and build their happyness upon so deceitful grounds as earthly possessions and transitory things they account themselves happy in these earthly injoyments whereas a painted face is as certain an argument of a good complexion as this of an happy condition When God
Serpents curse Gen. 3. 14. v. They lick dust and eat dust and lye and wallow into the dust On many the judgment of Corah is spiritually exercised The Earth opened her mouth and swallowed up his body but it hath opened her mouth and swallowed up their hearts their time and their affections These men are like the Israelites who preferred Leeks and Onions before Quails and Manna or like that Diaphontus who refused his mothers blessing to hear a Song Or like some low bred Persons that prefer themselves before their betters vaunting and boasting with much vanity and presumption of themselves and of all that belong to them but despise others though their Superiours and betters So these men having set their hearts upon things below care not by what unjust and indirect means they come by them they are resolved to get Rem rem quocunque modo rem They are of the mind of that Atheistical Polititian who said Quod utile est illud justum est That which is profitable the same is just and righteous all is fish that comes to their nets As it was said of Cicero that he was gentle to his Enemies froward to his Friends And as it was unjustly charged by Joab upon David 2 Sam. 19. 6. v. That he loved his enemies and hated his friends So it may be truly said of these men They higly esteem what they should under-value and they under-value what they should highly esteem highly esteeming these poor things below this Mamâ—â—n of unrighteousness in the World and not valuing the incomprehensible excellencies of Heaven the inexplicable and inestimable glory there and all those unutterable and ineffable felicities to be enjoyed at God's right hand for ever-more And why Because their hearts by excessive rooting in the Earth are turned wholly into Earth that they are even drunk with the love of the World and no wonder then if like the Gadarens they prefer Swine before their Souls or like him in the Parable that would go to see his Farm though he lose Heaven Or like the rich Glutton who was so taken up with his great crop and building his new barns that he never thought of Heaven until he was in Hell Or like thousands more in the World who if they have but something to leave behind them for the good of their Children they matter not whether they have any thing to take with them for the good of their Souls Quis talia fando temperet à lachrymis Who can refrain from tears when he relates such a truth Not the Apostle Paul that blessed Saint and Servant of Jesus Christ he cannot speak of them without weeping Philip. 3. 18 19. v. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of 〈◊〉 Christ Whose end is destruction whose God is their belly and whose glory is in their shame who mind Earthly things Nor methinks can any other who knows the worth of Souls and Eternal good things but secretly weep for them As Zanchy complained with much regret of the Lutheran ubiquitaries that he found them ubique every where to vex and molest him so hath every Christian cause to grieve oh that we could all of us with brokenness of heart bewail it that these kind of men are every where to be found And themselves are called to weep by the Apostle St. James who looks upon them as Persons in a deplorable condition Indeed none more frolick and merry none dreaming of more content and freedom from want none less fearing either miseries or judgments than many carnal rich worldlings although what they possess hath been gathered and scraped together by oppression and unrighteous dealings But see what the Apostle saith Jam. 5. 1. v. Go to now ye rich men weep and howl for your miseries that shall come upon you Here we have assigned the reason why they should weep and lament For the miseries that shall come upon you That is saith an Interpreter partly sore afflictions in this life but these are but the beginnings of sorrow And partly also Hell torments in the life to come Hell torments are indeed miseries to come and though here they laugh yet there they will howl O that such Earthly minded ones that be rooting and 〈◊〉 in the Earth as if they meant to dig themselves 〈◊〉 it a nearer way to Hell would consider this before the cold grave holds their bodies and hot Tophet burn their Souls The one is as sure as the other if timely repentance prevent it not for they have damnation for their end Phil. 3. 19. v. Whose end is destruction When an Angel of the Lord threatned the Israelites not to drive out the Inhabitants of Canaan from before them but that they should be as thorns in their sides and their Gods should be snares unto them Judg. 2. 3. v. In the two next verses it is said v. 4. 5. And it came to pass when the Angel of the Lord spoke these words unto aâ— the children of Israel that the people lift up their voice and wept And they called the name of that place Bochim That is as it is in the Margâ—n â— Weepers because the People of Israel did weep abundantly in this place And we have a strain of threatnings in Scripture against such who both sinfully get and use these Temporal things below I say 5. 8. v. Woe unto them that joyn house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth Luk. 6. 24 25. v. Woe unto you that are rich for ye have received your consolation Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Let us mind the words before we leave this point 1. Here the Rich are threatned with this That they have received their consolation we may understand the words either Ironically by way of a scornful jeer unto them that call it a consolation to have riches and account them the only comfort of their lives or at the most the words can intend no more then Woe be to you hereafter for here in this life and only here in this life they have that they call consolation they shall have none of this consolation in the other life CHAP. IX 2. A Second use may be by way of Reproof to those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life labouring only for back and belly for food and raiment but as for those things that endure to Eternal life them they postpone to the things of this World Here they do as we use to say Set the Cart before the Horse not only equalize Hagar with Sarah though that were injurious enough but they give Hagar the place and make
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
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
labour for Heaven and the things thereof If we had as faithfully laboured after Eternal good things as we did after Temporal good things we had not been left under Eternal misery thus I would discourage none from hearing reading and Sacramentally feeding on Christ's Body and Blood in the Lords Supper he that will have Eternal good things must make use thereof but in using such means the heart is all Quicquid cor non facit non fit that which the heart doth not is not done 'T is but loytering and not labouring where the heart doth not labour and is not imployed God he judgeth of mens doings by what their hearts do it is the heart that maketh labour herein good or bad Amaziah did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. 25. 2. v. What he did was in hypocrisie his heart was not faithful unto God though he did what was commanded by God It is not enough to do what God wills to be done but we must do the same as God wills it should be done 2. In labouring for Eternal good things labour diligently laying aside all sluggishness of Spirit that most men in the World are guilty of who go but a Snails pace in the way to Heaven whereas they can run as fast as Dromedaries in the wayes of the world diligence is required in every mans undertaking and in every mans calling how active and diligent are some men that will lose nothing for want of looking for diligently husbanding all opportunities of thriving and growing rich How diligently did Boaz himself follow the business of husbandry you will find his eyes in every corner on the Servants on the Reapers yea and on the Gleanners too he lodges in the very midst of his husbandry Ruth 2. and 3. Chapters As knowing the truth of that Proverbial speech Procul a villa dissitus jacturae vicinus He that is far from his business is not far from loss Diligence is required in all matters concerning the Body here upon Earth therefore much more should men put forth diligence in all matters concerning the Soul in Heaven Eccles 9. 10. v. Whatsoever thy hand findeth to do do it with thy might And we read Psal 127. 2. v. of men that Rise up early and go to bedlate and eat the bread of carefulness and all for something here in the World to sustain the Body If we must put forth so much diligence and use so much care that the Body may have whereupon to live whilst here surely much more must we use diligence that the Soul may have whereupon to live hereafter The Soâ—l is a more noble piece then the Body and he that will work and toil labour and take diligent pains for a mortal and vile body should much more use diligence and take pains for a glorious and immortal Soul The Wise man's words are pertinent Pro. 10. 4. v. The hand of the diligent maketh rich I am sure the hand of a diligent Christian wâ—ll make him rich in the best things when as a sluggard in Christianity will come to Eternal beggarâ— We ought alwayes to use the greatest diligence about the best things about matters of greatest concernment 2 Pet. 3. 14. v. Wherefore Beloved seeing that we look for such things be diligent that ye may be found of him in peace without spot and blameless And in 2 Pet. 1. 10. v. Wherefore the rather brethren give diligence to make your calling and election sure The word in Greek is emphatical and signifies to do a thing enough not agere but sat agere not in an overly and careless way but to do a thing with industry vigilancy and unweariedness of Spirit And the diligence required is in matters of the Soul herein diligence is to be manifested rather then in other matters hence the Apostle sayes Wherefore the rather brethren give diligence to make your calling and election sure Do this before all other things in the World do this rather then all other things in the World St. Peter makes a comparison between this duty and all other duties and wills a Christian to lay out his sweat and industry his labour and diligence rather about this then any other as if all other things in comparison of this were to be neglected In this Channel should run as it were the whole stream of a Christian's diligence Eternal good things should set a Christian's head and heart on work to obtain them there should be an earnest and vehement application of both to this imployment in comparison of them his diligence for other things should be but negligence Many a poor Soul hath miscarried for the want of putting forth diligence in the matters of the Soul they have lost Heaven and all Eternal good things for want of diligence 3 In labouring for Eternal good things labour Chearfully as those who take delight in what they are about If there be a delightsome imployment under Heaven it is when a Christian is imploying himself to get into Heaven true the work is laborious but yet delightfully laboâ—rious 't is like the work of bandry in many respects in this especially The work of husbandry is laborious but 't is easie to learn and pleasant to practise affording a great deal of health and delight as well as gain and profit so is the spiritual Christian as much delighted in his work Saies David Psalm 40. 8v I delight to do thy will O my God And in Psal 119. 16. v. I will delight my self in thy Statutes 35. v. Make me to go in the path of thy Commandements for therein do I delight And holy St. Paul Rom. 7. 22. v. saith of himself I delight in the Law of God after the inward man Such an one though he keep never so hard to the work he is about yet hath he alwayes at hand a Cordial of comfort to cheer him that he doth not plow the Sea nor sow the wind nor spend his money for that which is not bread and his labour for that which satisfieth not but that having plowed in fruitful ground and sown precious seed he shall return from the field of this world into the Garner of Heaven and bring his sheaves with him Psal 126. 6. v. If Husbandryfollowing laborious men can make their labour cheerful with the hopes of a barn full of corn and when they have got it can say rejoycing Soul thou hast much goods laid up for many years take thine ease â—at drink and be merry hath not a Christian labouring for Eternal good things as much to make him cheerful he is labouring not for a barn full of corn â—hat will soon be empty but for an Heaven full of glory that will never decay Besides Deus non amat gementem servum God â—oves not a Christian that sets about this work groaâ—ing and grumbling sobbing and sighing as one without hopes such a one disgraces his Master whom â—e serves shames the profession of
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
for thee Uniâ— me to Christ 111 who is the Fountain of life that I may live who by nature am dead in sins and trespasses Let thine Eternal spirit by its powerful influence and breathings heal 114 my Soul sanctifie my heart subdue the rebellion 115 of my will and purifie all uncleanness out of my affections that acting from inward principles of holiness I may imitating blessed St. Paul exercise 121 my self to have alwayes a conscience void of offence towards man and 122 in simplicity and godly sincerity not in fleshly wisdome but by the grace of God I may have my conversation in the world in all things willing â—12 to live honestly and walking before thee in truth and with a perfect heart doing that which is good that so when thou shalt bring to my mind the History 126 of my life which having been very sinful might here be followed with dreadful apprehensions of thy wrath and some glimpses and pre-occupations of Hell and hereafter with Eternal torments I may have that which will afford unto me inward consolation and refreshment and in the day when I must pass 127 through the valley and shadow of death that neither the terrors of death nor the fiercest oppositions of Hell and the Divel may dismay me let me be found interested in what will do me 145 good then and being lasting good things will last beyond Death go with me out of this 131 world stand me in stead at the day of 23â— 152 Judgement and keep me out 137 of Hell If whilst I live thou shalt make my condition an afflicted condition that 141 I must go through the valley of Baca towards Zionâ— yet bestow upon me what thou knowest 142 will make me bear afflictions patiently be as an Ark to uphold my spirits and keep them from sinking in the greatest deluge of calamities Though here I should meet with shame and disgrace O Christ yet with thee let me 174 enjoy Eternal Glory though here I should live but a short life yet in Heaven let me live 175 an Eternal life though here I should not have one joyful hour yet hereafter let me enter into my Masters 177 joy into that joy which Eternity begins 178 but Eternity shall never end though here I should never enjoy any earthly inheritance yet let me not miss of that Inheritance incorruptible 179 which fadeth not away in the 180 everlasting Kingdome of our Lord and Saviour Jesus Christ and there also receive that Crown 182 of glory that fadeth not away though here I should not have a house to shelter my self from storms and tempests yet let me be admitted into that house not 184 made with hands Eternal in the Heavens and scituated in the new Jerusalem which is the everlasting habitation of 189 Angels and glorified Saints Take my heart off these lower things wherein so many do fancy 221 doth consist the only comfort of their lives which are only for the body 198 and but vanity and vexation 191 of spirit and set it upon those alwayes 188 desirable good things in Heaven which only can satisfie 193 the longings of it and make my soul 198 that most precious and immortal 203 being happy By faith help me to look above 22â— the gaiety and eye-dazling 224 objects here in the world and to see the excellency and worth of those things that are 215 invisible but are made 235 known in the Gospel Oh that my head were water 245 and mine Eye a fountain of tears that I might weep day and night for them who make all the motions 250 of their Souls to wait upon earthly designs and for the gaining 252 the Mammon of unrighteousness in this world such â—s prefeâ— momentany pleasures before 244 Eterâ—al joyes and spend their whole time in making proâ—sion for the flesh without the least thought upon Eâ—ernity that follows and never think of their present â—nfulness or their future Eternal misery Pardon â—e O my God that I have at any time postponed 256 the things of Heaven to the things of this world â—referring dross before Gold the fatness of the Earth â—efore the dew of Heaven earthly Mammon before Heavenly Mansions and the good things of this life â—efore the good things of another and better life yea â—ood and â—aiment for my body before Grace and Glory â—or my soul and now O Lord â—help me to consider â—hat it is â—igh time for me to mind the concerns of my â—oul and to be labouring for Eternal good things and â—261 seeking those things that are above and to â—ve above those things which 269 I cannot live withâ—ut yea wholly to spend my time whilst 269 I am â—n the body about those things whereof I shall have â—ost need when I am out of the body and principally â—o Labour for on earth those things that will be of use â— Heaven Make me spiritually 273 wise to lay up â—uch a stock and store that will do me good throughâ—ut all Eternity and before my body be laid in the Grave to take care that my never dying soul may be â—arryed into Abrahams bosome by a turning to thee O God by accepting of Jesus Christ by getting my â—ins pardoned and my evidence for Heaven cleared â—hough I do yet remain upon Earth let I pray thee â—hy spirit help me to converse in Heaven 274 and â—o have mine Eyes fixed upon those invisible things â—or ever blessed be thy most holy name O Lord that I am not placed among the common Beggars of this world that I have not been sent to beg my bread from door to door it might 278 have been my portion to have crowched to another for a morsel of bread to have been a vagabond and have saught my bread out of desolate places and to have lived as another Lazarus 279 in a starving and famishing condition O Lord I beseech thee never lay me under the heavy judgement of poverty in this world least I be poor and steal and take the name of thee my God in vain neither let me be a beggar in another world in Hell to howl for a drop of water to cools my tongue Yet if poverty must be the condition thou O God wilt have me to end my dayes in and I must be made worldly 287 poor yet O God vouchsafe to make me spiritually rich rich in Faith even enriched with the unsearchable riches of Jesus Christ let me be found to be an heir of Salvation even an heir 288 of God and a joynt heir with Christ an heir of that Kingdome 289 which thou hast promised to them that love thee Help me O Lord to overlook the splendid braveries of this world the greatest and best things of this life 299 as those things which are 293 not but are as so many Empty 294 clouds and Wells without Water ciphers without figures and but as shadows to real substances being altogether void of 291 what will make me happy to Eternity and to Labour that I may have
man is who hath Eternal good things p. 286 Rich a Christian may be inwardly although he be poor inwardly p. 292. 293 Riches of tentimes proves an impediment to piety p. 92. 73. 94. 95. Riches at death will leave a man to the fury of a guilty Conscience p. 129 Righteous Judge will Christ be at the day of Judgement p. 135 Rise early why some so do p. 248 S. SAints departed how to be honoured p. 60 Saints are often afflicted p. 141 Saint Anthony spent the night in Prayer p. 40 Saint Marks treasury at Venice p. 107 Saladine carried nothing but his Winding sheet out of the world with him to the grave p. 131. 286 Satisfaction in God is to be found by any Christian p. p. 196. 197. Satisfie the Soul of man the whole world will not p. 289. 290. Scipio banished idle and unprofitable souldiers from his Camp p. 5. Scipio used every morning to go first to the Capital and then to the Senate p. 36 Scriptures excel all other writings p. 18 Scriptures should be the standard of all our actions p. 59 Seneca no day idle p. 48 Seneca not afraid of death p. 148 Seriousness to be exercised when at any time a Christian is labouring for Eternal good things p 16 Serpent Scycale p. 229 Sight of God and Christ in Heaven most ravishing p. 323. 324 Sin a sore Enemy p. 53 Sin aims at the souls damnation p. 54 Sin hath made man deformed p. 98 Sleep very beneficial p. 39 Sleep why by God it hath sometimes been with-held from men p. 39. 40. 41. Sleep being with-held hath proved well for some men p. 48. Slothfulness reproved p. 262. Sluggish spirits there are that would not willingly labour p. 4. 5. Solomons judgement of these Temporal good things p. 191 Soul of man hath but a mean habitation in the body p. 149 Soul of man concerned in Eternal good things p. 198. Soul of man especially to be provided for p. 199. 200. 201 Soul of man is immediately from God 202. Soul of man most excellent p. 202. 203 Soul of man makes the body lovely p. 202 Souldiers how chosen by Caius Marius p. 31. Spaniards what they say of Aquinas his writings p. 102 Spartan Kings that raigned but a year their practise p. 320. Spiritual sloth grown common p. 231 Starrs and other Caelestial bodies why they seem small to us p. 226 Striving Christianity compared to it p. 50 Store the best p. 58 Snarez what is reported of him p. 270 Supper of the Lord holds out Christ as well as the word p. 23 Supper of the Lord what food is received at it p. 25 Supper of the Lord to it men should come hungring and thirsting p. 25 Supper of the Lord neglects thereof reproved p. 26 Swan why it is dedicated to Apollo p. 303 Sweating sickness in England p. 39 T. TAsts of Heaven how operative p. 310. 311 Temporal and Eternal things deserve serious and holy meditations p. 1 Temporal good things but once petitioned for in the Lords Prayer p. 11 Temporal good things should be subserviant to Eternal good things proved out of the Lords Prayer p. 11 Temporal good things under terrours of Conscience do no good p. 126 Temporal good things at death yield no comfort p. 127 Temporal good things will not keep off death p. 128 Temporal good things yield no comfort in the grave p. 130 Temporal good things will yield no comfort in Hell p. 136 Temporal good things are but perishing good things p. 164 Temporal good things dazel the mind and distract the judgement p. 224 Temporal good things their worth p. 265 Temporal good things may with God's good leave be laboured for p. 266 Temporal good things promised so far as needful p. 267 268 Temporal good things without Eternal will leave a man a beggar p. 277 Temporal good things but imaginary good things p. 293 Thankfulness due to God for the least mercies p. 30. 31 Theodosius how he used to spend the night p. 247 Threatnings not in vain p. 84 â—ime is precious p. 44 â—ime not mispent will be comfortable at death p. 46 â—ime is but short p. 317. 318 â—ytius his punishment in Hell p. 118 â—orments in Hell are Eternal p. 308. 309 â—ully s Offices much esteemed by the Lord Burleigh p. 20 â—urks upbraid Christians p. 76 â—urkish Emperour by Mahomets Law is bound to Exercise some manual Trade or Calling p. 8 V. VAin will not be Labour of Eternal good things p. 206 Valentinian the Emperour what comforted him upon his death-bed p. 152 Verres Deputy of Sicily his much lying in bed p. 274 Vile bodies of the Saints at the day of judgement shall be glorious bodies p. 155 Vexation often accompanieth Temporal good things p. p. 190. 191 Vitellius Emperour both of the East and the West basely used and murthered p. 170 Ubiquitaries complained of by Zanchy p. 253 Undone will all those men be when they come to dye who have nothing layd up in Heaven p. 285 Unwilling are many to take pains for Heaven though they desire to Enjoy Heaven p. 231. 232. 233 Unwearied must a Christians labour be for Heaven p. 348 W. VVAnt feared by many in this world p. 276 Want will many in Hell who do abound in this world p. 282 Wealth will leave thousands at death to the fury of a guilty conscience p. 129 Weep we have reason over neglecters of Eternal good things p. 245. 253 Wicked prone to nourish hopes for Heaven p. 65. 66 Wicked men may enjoy prosperity p. 140 Wine to be Exported was hindred by the old Romans and why p. 314 Winds about Sancto Croix in Affrick by the Portugalâ— called Monzoones 348 Wisemen are they who labour for Eternal good things p. 272 Wisemen who they are that are so accounted in the world p. 276 Woman whose house was burned minds trifles and neglects her child p. 173 World compared to a Kings Court p. 102 World is the greatest price that the Divel hath to give for a Soul p. 227 World like a going fire p. 228 World were of no use if man were not in it p. 266 Worldly things satisfie not the possessor p. 193. 194 289. 290 Wrestling Christianity compared unto it p. 50 Y YOung mans question in Matt. 19. 13. verse answered p. 11 Z. ZAnchy his complaint of the Lutheran Vbiquitaries p. 253 The Printer to the Reader NOtwithstanding the great care to prevent faults in the Printing of the foregoing Treaâ—ise yet the Reader will meet with some though but few that are great yet too many will be found in Literal and Syllabical mistakes as also in Points either misplaced or left out some hereafter follow the which and all others the Candid Reader is desired as he meets them to mend else the sense in some places possibly may not be clear In the Epistle Dedicatory 2 Page 18 line after Love add you 4 p. 14 l. before portion add a. 5 p. 7 l. for unexpected read unsuspected In the Epistle to the Reader 2 p. 11 l. before those r. for In the body of the book 4 p. 19 l. for operami r. operamini 5 p. 27 l. â— sedore r sudore 5 p. 30 l. f. Epicureate r Epiâ—ureal 7 p. 2 l. before rudiments add of the 16 â— 20 l. f. aeternitatem r. aeternitati 18 p. 4 l. for sheave r. sheaf 26 p. 30. l. after need blot out the Comma and f therefore r thereof 28 p. 10 l. for use r. useth 36 p. 3 l. after every add day 56 p 4 l. after those add words 70 p 2 l. f. of storms r. by storms 78 p. 17 l. f. willing r. willingness 87 p. 25 l. before the add of 96 p. 17 l. before consequent add a 105 p. 4 l. af labour add for 105 p. 17 l. f. tenders r. tends 136 p. 26 l. af that r. is 176 p. 33 l. f. glean r. glean 177 p. 12 l. f. ones r. one after does add to 185 p 14 l. af over add other 191 p. 21 l. f. ignomius r. ignominious 192 p. 2 l. before small add no 193 p. 18 l. after in add in the roof 193 p. 2â— l. f. salvation r. salvations 193 p. last l. f. Neroniand r. Nerionianae and f. libidinus r. libidinis 195 p. 11 l. f. ingine r. engine 223 p. 25 l. f. and r. an 234 p. 13 l. before content add and 207 p. 17 l. before not add at 317. p. 5 l. f. cenessit r. senescit 317 p. 6 l. f. be r. bed 334 p. 25 l. before In add 3. 334 p. 33 l. for bandry r. husbandry 344 p. 9 l. f. straight read sleight FINIS
a tastâ— of sweet Wine of the Grapes that grew in Italy they enquired in what Countrey such sweet Wine was And after they had understood where such Grapes grew they would never be at rest till they had got that Countrey Tasting enters the Soul of a Believer into the first degrees of Heavenly joyes imparts unto it some beginnings of the vision and fruition of God gives unto it an earnest and assurance of Glory as being the first fruits of Eternal happiness And that sweet relish of God and Christ that unspeakable sweetness they do find in the Spirit of God and Graces thereof do make them long to partake of that Sea and Ocean of Eternal bliss in Heaven I have read indeed of one Lazarus of whom it is said Nullo prorsus gustu praeditus erat nullam in edendo voluptatem persentiebat He had no bodily tastâ— at all And we oftentimes hear men complain under sicknesses and diseases that they have lost their tastâ—â— so I know it is with many in a Spiritual respect they savour not they relish not the things of God they find no sweetness in the things of Heaven Angelical viands are no wayes pleasant unto them in these things they find no more tastâ— then in the white of an Egg Sin which is the Devil's Sweet-meat only pleaseth them though it will prove bitterness in the end But Believers tastâ— a sweetness herein that even ravisheth their Souls A tastâ— of God even ravished the Soul of David when he cryes out Psal 34. 8. v. O taste and sâ—e that the Lord is good he had tastâ—d of God himself and is not content unless he bring others to tast also A tast of Christ in his living waters even ravished the Woman of Samaria that she leaves her water-pot runs to the City and calls out her Friends and Neighbours to tast how good the Messiah was John 4. 28. v. The sweetness found in the Spirit of God is so ravishing that when all the World cannot cheer up a drooping heart testâ—â— of the Spirit 's Graces can these make the Soul rejoyce with joy unspeakable and glorious Saith the Spouse Cant. 2. 3. v. As the Apple-tree among the trees of the wood so is my Beloved among the Sons I sate down under his shadow with great delight and his fruit was sweet to my tastâ— what other fruit is this thâ—n the Graces of God's Spirit which are called the fruits of the Spirit Gall. 5. 22. v. And of the sweetness of a good conscience he that hath it can best judge unto such a one it is a continual feast from hence he sucks more sweetness then Sampson did from his honey comb the peace of a good conscience unto him is like Ezekiel's Roll Chap 3. 3. v which when the Prophet are it it was in his mouth as honey for sweetness And a tast of such things as these will effectually draw and inflame a soul to obtain a further and a full enjoyment as being unsatisfied until it be fill'd with all the fulness of God The old Romans by their imperial Lawes forbad the Exportation of Wine Oyle and some other things Barbari gustu illecti promptius invaderent fines Romanorum least the Barbarians allured with the tast of such things that grew and were plentiful amongst them should be provoked to invade them I may well here allude to this story and say such an exciting property there is in the tast of all divine and heavenly things that it makes the tasters unquiet and restless until they swim in and drink their fill of those Chrystal Rivers in glory those heavenly Nepenthes and infinite Oceans of pleasures that are at God's right hand for evermore O what would the damned in Hell give for a few drops of this heavenly Nectar had they a thousand worlds to part with they would give them all for one tast thereof for one drop thereof but such a mercy can never be purchased The rich man in the Gospel beggs but in vain for a drop or two to cool his mouth and could not prevail Indeed he did not ask for a taste of the water of life but a drop of common water which in torrents runs down among us but God he will not let the damned tast so much of his goodness as a drop of common water comes to Time was that they were invited to taste of that cup in God's right hand filled with what is ten thousand times sweeter than Nectar but they would not they slighted the invitation and now of the cup of trembling which is in God's left hand into which the dreggs of his fury are wrung out they shall tast and drink deep to Eternity They would not tast of his goodness then and now they shall for ever tast of what his infinite power justice and wisdome can inflict upon them Well then Christian as thou wouldst be among the damned who shall never tast the least drop of mercy get tastâ— of those Eternal good things that are layd up in Heaven thou hearest tasting thereof will mak the Soul long for more and labour for more this is that will also carry thee through what troubles persecutions or fiery tryalls thou mayst possibly meet with in the way to Heaven It was this which made the holy Martyrs to deny themselves in all that was dear to flesh and blood this revived their souls at the stake and upon the Scaffold this supported them in their going and suffering what ever the enraged malice of men or Divels inflicted upon them they had tasted of that amazing and ravishing sweetness that was in Christ Jesus they had tasted of the fruit of the Tree of Life that is in the midst of the Paradise of God Rev. 2. 7. v. And with desire they desired to eat and have their fill thereof as God hath promised to him that overcometh 4. Help Alwayes beare in your thoughts the immortality of your souls that your souls by which you have your animation must survive the grave must live longer thâ—n time their continuance must be eviternal inexterminable and without end they must live for ever To live is so natural to the Soul as that the soul can as soon cease to be as cease to live Life is insepâ—rably linked to it and immortality most proper to it though in a moral sense the Soul is said to dye and be dead yet in a natural sense the Soul of man so liveth that it never dyeth Often think of this truth Christians that your Souls will be immortal immortal I say but not as though they were any parts or particles taken from the substance of that God which inspired them as Servetus Osiander and others are said to hold Nor as if there were a transmigration of Souls into other bodies as the Pythagorians think Nor that they are placed in the Starrs which formerly governed them as the Stoicks taught Nor yet are they immortal A parte ante as the Philosopher speaks but only A parte