exhortations that they find in Scripture which are backed with strong reasons and encouraged unto by many sweet promises If we had saith one a window in men's breasts we should see this principle ingraven on their hearts That the Gospel is promises and all their work is to believe them to be true And so they never mind exhortations to labour after Heaven and Immortal life after Salvation and Eternal happiness only they please themselves with such promises that God hath made of Heaven and Eternal rewards making use of the promises to strengthen their hopes for Heaven but follow not the exhortations which call upon them to labour for Heaven It is most true that a well grounded hope for Heaven and Eternal salvation is gotten by and grounded upon the Word of God hence it is called the Hope of the Gospel Col. 1. 23. v. because it is gotten by the Gospel and grounded upon the Gospel All a Saints hopes comes from the Scriptures Psal 119. 49. v. Good is the Word of the Lord wherein thou hast caused me to hope Rom. 15. 4. v. That we saith the Apostle through the comfort of the Scriptures might have hope And the promises of the Scripture are the Anchor of a Christian's hope that hope which any one hath of Heaven if not founded upon a promise it may rather be called presumption then hope Promises are the surest Pillars to build our hopes for Heaven upon when that hope which is not built upon a promise shall suffer ship-wrack then a promise will be as a planck upon which we may swim safe to the shoar of Heaven then a promise will be as a Fiery Chariot to carry us up to heaven Heaven is nothing else but the enjoyment of the promises Heb. 6. 12. v. Be followers of them who through faith and patience inherit the promises that is Promissam illam haereditatem the promised Inheritance The promises are Heaven folded up Heaven is the promises unfolded The promises are made by God and they make over God to a Believer as his portion and Christ as his Saviour and the Spirit as his Sanctifier and all Eternal good things as his everlasting Inheritance It is therefore one of the greatest titles that â— belongâ— a Christian to be stiled an Heir of the Promises Heb. â— 17. v. God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by Oath That man who hath a right to the Promises is the richest man in the World for God is his and Christ is his and the Spirit is his Grace here and Eternal glory hereafter is his Sad is that man's condition who hath no interest in God nor in Christ and who is without all hopes of future and Eternal happiness But he that is a stranger from the promise is without Christ without God and without hope Eph. 2. 12. v. Such a man may indeed nourish hopes of Heaven but his hopes if not bottomed upon a promise will prove afterwards to be no other then his Souls delusion and his Souls consenage he may promise himself to go to Heaven and there be blessed and happy for ever but his hopes will deceive him And under the like Soul-delusion are those men that hope they shall enjoy all whatsoever are held forth in the promises men who do not at all mind all the conditions of the promises men that only believe them to be true but labour not by an holy industry and diligence to gain and possess themselves of what is promised These men do highly value Promises but they under-value and despise Commands they read the Word of God and they meet with the promising-word this they retain and beâ—ieve and build their hopes thereon and they meet also with the Commanding-word this they embrace not this they obey not Ask many profane Persons what hopes they have of being happy to all Eternity O say they God is a merciful God and he hath made many gracious promises in the Scriptures to pardon our sins and blot out our iniquiâ—ies and upon such free promises as these we build our hopes I remember Mr. Torshel in his Hypocrite discovered and cured doth tell of such a one that he well knew He was saith he full of assurance to be saved but I knew him very well and knowing nothing that could make him so confident dealt with him as I saw most convenient for his estate and urged him with that of the Apostle Give all diligence to make your calling and election sure And with that other place Work out your salvation with fear and trembling The man now was staâ—led and told my Author He acted the dâ—vâ—ls part against him to make him despair Here was a confidence of being saved here was no question a resting upon promises but here wanted diligence and working here wanted aâ— obedience to Scripture Commaâ—ds none of that appeared in the wretches life and conversation And verily here is the very nature of many wickeâ— men to hope for Heaven building their hope upon promises but they will not do God's Commands that thousands I fear presume themselves into Heâ— and under Eternal Torments by a false hope in thâ— promises They will not run the race and yet hopâ— to obtain the prize they will not fight the batteâ— and yet hope to win the Crown they hope for Heaven at the end but they never act holiness as thâ— means though happiness be intailed upon holiness Heb. 12. 14. v. Follow peace with all men and holiness without which none shall see God And a. promise of the life that now is and that which is to come is 〈…〉 iled upon Godliness 1 Tim. 4. 8. v. Godliness hath the promise of the life that now is and that which is to come And as Christ became the Author of salvation unto all them that obey him Heb 5. 9. v. And the Psalmist concludes Psal 119. 15. v. Salvation is far from the wicked for they seek not Gods Statuâ—es And if Salvation be far surely a well-grounded hope of Salvation must be far from them But why is Salvation far from the wicked Because they keep not thy Statutes they are strong in their expectation of Heaven but slow in their endeavours after Heaven they take no pains at all for Heaven They challenge an interest in the Promise but yield no obedience to the Command But believe it there is no hopes to have Gods promises fulfilled unless the Commandment of God be obeyed They are but presumptuous persons who so relye upon the promises of God as that they do sleight and disobey the Commandments of God Hitherto we have spoken only to the Doctrinal part of this point in the Explication Demonstration Confirmation thereof and also answered that serious question What Reasons may be assigned why men labour so much after Temporal good things that they do neglect Eternal and build their happiness upon so deceitful grounds as Earthly possessions and transitory things they
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
v. O Lord thou art my God early will I seeâ— thee And Psal 5. 3. v. My voyce shalt thou hear in the morning in the morning will I direct my Prayer to thee and look up Psal 88. 13. In the morning shall my Prayer prevent thee So â—ob chap. 1. 5. He rose up early in the morning and offered up burnt offerings So the Church to express her longâ—ngs after God says Isai â—6 9. With my spirit within me will I seek thee early in the dimm and duskish morning while it is not yet so much as twi-light And our blessed Saviour Mark 1. 35. it is said of him theâ—e in the morning rising up a great while before day he went out and departed into a solitary place and there prayed Of Luther it is said that every day he spent three hours in Prayer Etiam studijs aptissimas even those that were most proper for study and surely no time so proper as the morning foâ— study and no â—â—me more proper then the morning foâ— Heavenly duâ—y anâ— labor Under the Law they who gathered not Manna in the morning had none all day anâ— they who begin not with God in the morning have â—arâ—lâ— any thing to do for God or in â—eaven all the â—ay if the world â—s but the start of Reâ—â—gion in the morning is hard for Religion to overtake it all the day 2. In the Evening or last part of the day As God lets him see the day begin in mercy and end in mercy so then is a Christian minding the good things of Eternity when he both begins the day with God and ends it with God When Eternal good things are the first things he labors for in the morning of the day so they are the last things he minds in the evening of the day then he may be said chiefly to be imployed about Eternal good things When before he begins with the world or any business on Earth he begins with God and the things of Heaven and when he hath done with the world and all business upon Earth he again returns to mind God and the things of Heaven As under the Law God had his evening and morning Sacrifices 1 Chron. 16. 40. 2 Chro. 13. 11. So from him God shall have his evening as well as his morning Services Twice a day was God worshiped in the Temple both morning and evening twice a day was the Jews constant course to be in the Temple there to worship God They had their morning sacrifice when they went to their labor and their evening sacrifice when they ended their labor they gave God the first part of the day and the last part of the day although they were days appointed for work they gave the Lord his part of every day so when a Christian though he does follow the work of his particular calling in the day yet forgets not to labor for what is chiefly to be labored for as in the morning and first part of the day so in the evening and last part of the day he is obeying our Saviour's Injunction in the Text. 2. When he does it in the night time It is true the night is for sleep God hath made the night time for man to rest in they that sleep sleep in the night 1 Thes 5. 7. and sleep is a singular mercy when God does afford it tis ros naturae the Nurse and dew of Nature the sweet Parenthesis of all griefs and cares t is Medicus laborum redintegratio virium recreator corporum the great Phisitian of the sick body the redintegration of mans spirits a reviver of wearied bodies more necessary then meat and drink and without which a man were not able long to subsist but yet as the whole day is not alwayes to be spent in bodily labors no more is the whole night alwayes to be spent in taking of bodily rest under pretence of a little time allowed us for that use the half of our time should not alwayes be exacted from us Heathens will herein shame many Christians Alexander and Caesar parted the night into three parts the first they took unto rest the second to the works of Nature the third to their Studyes and thus they did because they were forced to take the day-time for the Government of their Kingdomes and administration of warlike affairs Indeed God sometimes withholds sleep from men in the night that they might be imployed in some Nocturnal actions of piety towards God for the good of their immortal Souls Sometimes that they may call to mind their sins to mourn for them and repent of them that so they may not sleep the sleep of death Psal 13. 3. that a sensible sinner can truly say with David Psal 6 6. v. All the night long make I my bed to swim I water my Couch with my tears surely these are no tears of an Hypocrite that are shed in the night and that in such abundance as to cause a flood in the bed God deals by Men as those used to be dealt with who had the Sweating-sickness In the Sweating-sickness that raigned sometims in England those that were suffered to sleep as all in that case were apt to do they dyed within a few hours the best office therefore that any could do them was to keep them waking though against their wills so God deals with many when he brings their sins to their remembrance the thoughts of their sins will not let them sleep As t is said The rich Man's abundance will not let him sleep Eccles 5. 12. care of getting and fear of losing breaks his sleep and how oft does God make the poor penitent troubled Sinner find this true that the abundance of his sins will not let him sleep Sometimes to pray unto God in the night T is true the day is most seasonable to work in Night cometh saith Christ when no Man can work John 9. 4. v. that is then it is unseasonable to work but though it be unseasonable to follow the works of our particular calling in yet it is not unseasonable to Pray in of Samuel it is said 1 Sam. 15. 11. v. he cryed to the Lord all night for Soul And of David it is said 2 Sam. 12. 16. v. And David fasted and went in and lay all night upon the earth when he sought to God by Prayer for his child So did our blessed Saviour Luk. 6. 12. v. in the Mountain he prayed all night totam noctem consumpsâ—t in â—raeciâ—us he spent the whole night in Prayer when Christ prayed for sinners he prayed all night long that they might learn how to pray for themselves if God drive sleep from them or the condition of their souls reqâ—ire iâ— not only to pray in the day but also in the night so did Jacob when he wrestled with God in the shape of a Man Gen. 32. 24. 25. â— untill the breaking of the day Iâ— is storyed of St. Anthony that having spent the whole night in Prayer
God the Father who is the God of all grace Jude 1. That is purged from his sins by Jesus Christ wâ—o is the author and giver of Grace Rev. 1. 15. v. That like Barnabas is full of the holy Ghost Act. 11. 24. v. And in whom is found a good Conscience the consequent of grace purged from dead works to serve the living God Heb. 9. 14. These are the true Riches Luk. 16. 11. v. which cannot stand with Reprobation 1. The first Instance is that of Grace this is the curious enamel and embroidery of the Soul making Christ's Spouse all glorious within and it is the true Philosophers Stone this turns all into gold and makes a man like Caleb of another spirit Grace may well be reckoned amongst the good things that are of enduring nature Temporal things are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for a season but Grace hath Eternity stampt upon it It is called durable Riches Prov. 8. 10. v. other good things take wings and fly from us Grace takes wings and flyes with us to Heaven Glory with God will be Eternal and so is Grace from God Eternal Grace and glory differ very little Grace is glory in the bud and glory is grace at the full Grace is glory in the seed and Glory is grace in the flower Grace is that glory the Saints have in this life which is Militant and Glory is Grace to be had in that life which is Triumphant Grace is a blossom of Eternity and will last to Eternity as being the foundation on which the Superstructure of glory which is Eternal is laid called therefore Vnctio manence the anointing that abides 1 John 2. 27. v. Grace is therefore compared to a river of the water of life John 7. 38. He that believeth on me as the Scripture hath said out of his belly shall flow Rivers of living Water now this is spoken of the Spirit as appears by the following verse the 39. v. clears it that Christ spoke de donis spiritus sancti This river can never be dryed up for the spirit of God is the spring that feeds it A Christian may lose his estate though never so great yea he may lose his life but he cannot lose his Grace Enemies may plunder him of his money and plate but not of the Pearl of Grace for that is locked up in the Cabinet of the heart Grace is in the number of those riches that Lewis of Bavyer Emperour of Germany spoke of when he said Hujusmodi comparandae sunt opes quae cum nauâ—ragio simul enatent Such goods are worth getting and owning as will not sink or wash away if a Shipwreck happen but will swim with us to the Shore Now Grace that is of such a lasting nature is no flower that grows in Nature's garden but is a slip taken off from the Tree of Life in the heavenly Paradice and planted by the spirit of God in the Soul And where ever Grace is it makes a great change it makes those men good that were bad it makes those holy that were most unholy Man by the Fall was rendred most Deformed and much Degenerated from his primitive Innocency he that had seen Adam in Paradise and afterwards met him in the vast fields would not have known him to be the same man and in this defaced and deformed Image did he beget his Postery how unlike are they to Adam in the state of innocency before the Fall how vile how wicked and yet Grace changes the very worst Grace hath changed such as have been the most hopeless men upon whom spiritual Physitians for a great while have lost all their labor You have mentioned a most admirable and wonderful change made by converting Grace in that 1 Cor. 6. 11. v. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God In the 9. and 10. v. the Apostle had made mention of Beasts and Monsters rather then of Men endued with reason and says he in the 11. v. Such were some of you these Corinthians it seems were very bad for the Apostle setting forth their badness speaks in the Neuter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not such persons but such sins demonstrating their wickedness they were not so much peccatores as ipsa peccata sins as the very sins themselves Yet behold they are changed by the power of Grace But ye are washed c. Here God raised up children unto Abraham out of stones and caused a company of Black-moores to have their skins made white Here God took crooked trees and made them pillars in his Temple unpolished stones and by Grace polished them for his building So cast your eyes upon St. Paul and see what he was before Grace came unto him he tells you himself 1. Tim. 1. 13. v. Who was before a blasphemer and a persecutor and injurious i. e. to the Church and people of Christ he was exceedingly mad against them and persecuted them even to strange Cities but what a good man was Paul afterwards Sin hath made the nature of man which in the time of innocency was holy to become unholy it hath changed Righteousness into Hemlock and Wormwood as Amos speaks of Israel Amos 6. 12. v. that was a wicked change but Grace turned Hemlock into righteousness When the hand of God was out against the Church for her sins and afflicted her sore Jeremy complains Lam. 4. That her Gold was become Dross and her Wine water This was a change from good to bad but Grace works a quite contrary change it makes dross to become gold and water wine This is a change from bad to good Though Sin be an impure Issue a befilthying thing 2. Cor. 1. yet grace cleanseth the heart Grace is therefore called the washing of Regeneration Titus 3. 5. v. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the holy Ghost Grace cleanseth out those Leopard spots that are in the Soul Grace beautifies and adornes the Soul a Soul beautified with grace is like a room richly hung with Arras or Tapestry or the Firmament bespangled with glittering Starrs This then is the first particular shewing that Eternal good things are the best of good things because they make those good who injoy them to be rich in grace is of greater consequence then to be rich in gold When Cyrus had given Artabazus a Cup of gold and Chrysantas but a kiss in token of special favor Artabazus complained that the Cup he gave him was not so good gold as the â—iss he gave Chrysantas it holds here that the greatest and best of temporal things are not so good gold as Grace Gold though it may make a man the richer yet it cannot make a man the better let the gold be never so good it cannot
sin out of their hearts he makes them pertakers of the divine nature and in due time cleanses them from all filthiness of the flesh and spirit he puts upon them the new man which after God is created in righteousness and true holyness Admirable have been the works of God towards even those that never had him for their God in Covenant unto what great promotion have some such been advanced Iphicrates that brave Athenian was but the Son of a Coblar Eumenes one of Alexander's best Captains but the Son of a Carter Agachocles King of Scicily was but the Son of a Porter Abdolominus a poor Gardener and yet became to be King in Sidon Thus God sometimes raises the poor out of the dust and lifâ—eth up the beggar from the dunghill to set them among Princes and to make them to inherit the throne of Glory 1 Sam. 2. 7 8. v. The Lord maketh poor and maketh rich he bringeth low and lifteth up He raiseth up the poor out of the dust and lifteth up the beggar from the dunghil to set them among Princes and to make them inherit the throne of Glory So true is that of the Psalmist Psal 75. 6 7. v. For promotion comeeth not from the East nor from the West nor from the South But God is the Judg he putteth down one and setteth up another But in the work of Sanctification and Holyness he does a greater work then all this there he makes Grapes to grow upon thornes and â—iggs upon thistles he turns the worst weeds into sweet and beautiful flowers Oâ—â— of the most crooked pieces in the timber he makes a glorious Building Of stones he raises up children unto Abraham turns Gall into Honey Darkness into Light Wolves into Lambs barren Wildernesses into pleasant Gardens How should this make us to shut our eyes to all Creatures as if they were not and look wholly to God and there make our desires and labors to terminate as having nothing further to labor and as desiring no other portion When the Sun shines to us though there be never a Starr is it not day do we not call it so Again when all the Starrs shine and the Sun is set is it not night Thus it is to those that have an injoyment of God though they have him alone nothing besides him for their portion yet as he makes them good so he alone is sufficient to make them happy This is that very thing which hath made those who have known the truth of this very thing to be restless in their souls until they have centered themselves in God and the injoyment of God All creatures say Philosophers desire their Center and do no where rest but in their proper places The spark of fire tenders upwards stones they move downwards The floods and all waters have many turnings and windings but they never cease until they come into the Sea that common receptacle of all waters So the soul of man hath its Center which is God it never rests until it be there and when it injoys God it would never be removed Fecisti nos Domine propter te in quietum est cor nostrum donec perveniat ad te says holy St. Augustine Lord thou hast made us for thy self and our hearts are unquiet until they be wiâ—h thee for indeed the Creature is not capable of an higher blessedness then to have God for his God in God is to be found enough in God are to be found such things as will fit all times all occasions of soul and body fully 3. The third Instance is that of Jesus Christ the Eternal Son of God and heir of the King of glory who in time became Man for his Elect who is the fountain and foundation of all our Bliss in this world and the world to come Verily the Lord Jesus Christ is the whole of Man's happiness he is the Jacobs Ladder by whom God descendeth unto man and man ascendeth unto God Nothing can make that man miserable who hath Christ for his possession for the life and liberty the peace and safety the wealth and glory the present and future happiness of a Christian are treasured up in him The Lord Jesus Christ is richly worth the laboring for when as all things without him are worth nothing they are in comparison of Christ but as a drop of a Bucket and as the small dust of the ballance they are in comparison of Christ who is a pearl of choisest Worth but as base and vile He does very shamefully abuse Christ that prefers and esteems any thing above Christ that makes not all things to vail and stoop to Christ The fulness of the world without Jesus Christ is but a dry bone without marrow a shell without a kernel an empty pit without water a casket without a jewel and as a barren tree without fruit It is not the having an abundance of riches and temporal good things in the house but the having of Christ in the heart that will make the possessor contented and happy He that looks for either contentation in or happyness from any thing but Christ seeks for water to quench his thirst in a broken Cistern As he said of Plato Vnius Platonis calculum inter mille the approbation of Plato alone was instead of a thousand so the injoyment of Christ alone is instead of a thousand other things Prov. 8. 11. v. For Wisdom is better then Rubies and all the things that can be desired are not to be compared unto it And doubtless Christ is the wisdâ—m there spoken of in whom there is a confluence of all blessedness and happyness he that hath Christ he is rich he is full he hath all he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All in All. In him there are unsearchable riches Ephe. 3. 1. v. The Spanish Embassador coming to see the Treasury of St. Mark in Venice which is cryed up so through all the world fell a groping to find whether it had any bottom and being asked why he did so answered In this amongst other things my great Master's Treasure differs from yours in that his hath no bottom as I find yours to have alluding to the Mines in Mexico and Potosy but what are the Spanish Treasures to the unsearchable treasures that are in Christ He is such a golden Mine of all good things that all the Saints and Angels can never digg to the bottom This hath made those that have in some measure known the worth of Christ to account him precious 1 Pet. 2. 7. v. Vnto you therefore which believe he is precious above all the things of the world As the chiefest amongst ten thousand Cant. 5. 10. v. It hath made them esteem of Christ above all things St. Paul's sublime spirit counted all things but loss for the excellency of Christ yea he counted them but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might win or gain Christ and be satisfied with a larger
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
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
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