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
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
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
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
Spirit which is to sanctify or make holy the hearts of men St. Paul therefore calleth it the spirit of holyness Rom. 1. 4. v. And tells the Corinthians they were sanctified hereby 1 Cor. 6. 11. v. And again thus he doth speak to the Thessalonians God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The spirit is principal in stamping the Image of God upon the heart and sanctifying the soul by Grace here that he may exalt us to Eternal glory in heaven hereafter Hence we have all our graces and gifts Grace whereby we are sanctified whereby the rebellion of our will is subdued and the uncleanness of our affections purified and we thereby qualified and enable to serve God Hence we have not only our Graces but all our gifts to qualify and inable us in our several places and relations to edify one another 1 Cor. 12. 7. v. The manifestation of the spirit is given to every man to profit withal The gifts of the holy Ghost are given for the common good of all the Church to which only end all ought to be referred Non nobis nati sumus we are neither born nor born again for our selves By the former we are made good Christians and by the latter we are made profitable Christians Hence also it is that we read of the renewing of the Spirit Titus 3. 5. v. for upon whom the spirit is bestowed it changes such from earthly to heavenly from the Image of Adam to the image of Christ Every man by nature in respect of any divine or spiritual good hath a very heart of stone It was the Poets fiction that Men were made of Stones Inde gâ—nus durum sumus to be sure there is this spiritual Stone in the hearts of men all Mankind naturally aâ—e aâ— hard tough rugged and untractable people Insomuch that where any are sanctified by the spirit there children are raised up to Abraham out of stones there water is made to gush out of a rock there dry bones are caused to gather together and made to live and such a gracious quality of softness is wrought by the spirit that it melts before God becomes willing and obedient to all commanded duties and cries out with St. Paul Lord what wilt thou have me to do he is willing to do any thing and pliable to any thing that God commands him Ezek. 36. 26. 27. v. And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgments and do them Such a willing obedience is wrought by the spirit when that is made good that you have in the 26. v. A new spirit will I put within you and I will take the stony heart out of your flesh and I will give you an heart of flesh If a man could put a vegetative life into a stone what would the stone do it would grow as a plant doth grow If a man could put a sensitive life into a stone what would the stone then do it would stirr and move as a worm or beast doth If a man could put a reasonable soul into a stone what would the stone do it would talk as a man doth it would discourse of heavenly matters as a man doth and pursue the matters of the world as a man doth But if a man could put the spirit of God and the spirit of Grace into a stone what then would the soul do it would speak of God and Christ of Heaven and Happyness it would pursue spiritual and heavenly matters and things This is every Man's estate and condition as long as there is nothing but the life of reason in them they savour nothing but the things of the World they talk of nothing but the world and they labor after nothing but the Temporal things of this world but if once the spirit of God be in them if once they have gotten the spirit of God it stirrs them up to talk of Heaven and to labor after the things of heaven it works in them holy motions and holy affections How fruitful in all kind of goodness does the spirit make those in whose hearts it dwells read Gal. 5. 22. v. It is fruitful in love joy peace long suffering gentleness goodness faith meekness temperance All these are the fruits of the Spirit The spirit is as seed in the heart which will spring up and shew it self it cannot lye dead but will work and move it will make the Soul that was barren to become fruitful it animateth the Soul as to an heavenly being so to all kind of heavenly working When others are empty Vines like Israel Hos 10. 1. v. Israel is an empty vine And when others are unfruitful willows and barren grounds not trees of the Garden but of the Wilderness wild degenerate plants and for their unfruitfulness in goodness shall have an heavy doom pass upon them Matth. 25. 30. v. Cast ye the unprofitable servant into utter darkness These being filled with the fruits of righteousness which are by Jesus Christ unto the Glory and praise of God Phil. 1. 11. v. are plants of renown like the Pomcitron which as Naturalists say bears fruit at all times of the year they are like the ground in the Parable which brought forth Some sixty and some an hundred fold Matth. 13. 8. v. And it may be said of them as of Joseph Gen. 49. 22. v. Joseph is a fruitful bough Who have their fruit unto holyness and their end everlasting life Rom. 6. 22. v. 5. The fifth Instance is that of a good Conscience A good Conscience will be of no little concernment hereafter Forty thousand pounds for a good Conscience cryed out a wicked wealthy Worldling when he was dying and passing into Eternity I may here propound a most serious question to those whose hearts are more taken up with the Temporal things of this world then with the Eternal things of another world Quid prodest bonis plena arca si in anis sit conscientia What good is there in a Chest full of goods when the Conscience is empty of goodness Conscience will live for ever Conscience dyes not when a wicked dyes Death it self is not able to part Conscience from a sinner As the probationer disciple said to Christ Matth. 8. 19. v. Master I will follow thee wheresoever thou goest So will Conscience follow a sinner whithersoever he goes It is said of the Statue of Juno placed in a City near to Euphrates in Assyria that it always looks towards those that come into her Temple be they where they will in the Temple she stares still upon them if they go by her yet she follows them with her eye So unto all places whithersoever a sinner goes Conscience will follow him Goes he to God's tribunal to receive the sentence of his Eternal doom to have the question of his Eternal estate to be absolutely and unalterably determined even thither will
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
compareth the deceitfulness of Riches and cares of the world to thornes which prick not the flesh only but pierce through the mind and heart and wound the souls and conscience with manifold hurts and smart-pain Our Saviour and St. Paul confirm the verdict of Solomon to shew the vexation of spirits that attends all Temporal good things As Bees have honey and wax but they have a sting with all so verily have most of earthly and Temporal things they have honey in them to intice and wax to inflame but with all too oftentimes deadly stings wherewith they sting the possessors of them and therefore Solomon unto vanity adds vexation of mind If ever there were any man fit and able in respect of his wealth to try of industry to search and of wisdom to judg of the things of this life it was King Solomon and yet Solomon when he had imployed his wealth wisdom and industry in this diligent scrutiny and distilled forth even the purest spirits of these Terrestrial bodies he found amongst them vanity but that is not all vexation of spirit When Hezekiah had defaced the Serpent which had defaced God s glory he called it in contempt Nehushtan It is a piece of Brass that so it might be vile in the eyes of those who did adore it for by this name he gave the people to understand that there was no Deity in it and therefore no worship to be done to it no sacrifice or Incense to be offered unto it in a word that it was not what they took it to be neither did it deserve to have such an high esteem as they had of it For it was but a piece of brass and no more and a piece of brass was no such thing as to be worshiped and adored In like manner so does Solomon call all sublunary and Temporal good things Vanity and vexation of spirit thereby to undervalue them in the eyes of those that over valued them thereby to debase and villiâ—y them and to shew others what he after tryal made had found to be in them no contentation but rather vexation Who would not think Kings and Princes to be the only happy ones They are to make their lives happy and full of Felicity if it may be had most liberally provided for they have stately Palaces costly Ornaments honorable Services delicate Meats variety of Pleasures they have all Honors Dignities and Rule at their dispose they are able to raise at their pleasure the meanest Man to an high place and with a frown to disgrace the mightiest and what ever precious Rarities choice and desirable things their eyes which are the principal Seates of desire or lusting can desire are not kept from them unto which we may add their ample and Royal Revenues rich Exchequers great tributes out of their Kingdoms and Provinces And yet even their Raign and Rule is but a Noble Servitude as Antigonus said to his Son so many are the calamities depending upon Regal Crowns and miseries that do compass Scepters and States of Princes besides the dayly trouble in Government in Domestick and forreign Affairs what secret censures murmurings and dispraises do they undergo what continual fears do they lye under In their Palaces they are afraid lest Servants in the day-time do poyson them or in the night-time murther them In their Kingdoms least their Guards betray them least their Nobles forsake them and least the rude and common People incouraged by discontented great ones Rebell against them From abroad also their fears are increased somtimes least their Allies desert them and least their Enemies invade them And after a whole life of Dangers and Fears how often are they but even ill rewarded by those they have defended and protected nay by some they have favored enriched and advanced Somtimes they have been at last hissed at and chased from their Thrones with Shame and Confusion Have mean ones been derided so have Princes Have mean ones been restrained so have Princes Have mean ones been imprisoned so have Princes Have mean ones been banished so have Princes Have mean ones been murthered so have Princes Not only is their whole life a life of Fears and Dangers as Dionysius told Damocles but their deaths have been both â—gnomius and barbarous Demosthenes after he had been a just and faithful Governor of the Common-wealth of Athens was in â—he end without cause unjustly banished So was Aâ—istides of whom it used to be said A man might as â—oon turn the Sun in her course as turn Aristides from doing Justice These Temporal good things are like to those waâ—ers of Babylon where the Jews sate down and wept Psal 137. 1. v. By the river 〈…〉 Babylon there we â—ate down yea we wept like unto which waters â—re these Temporal good things not only for their â—wift passing away and never returning but for the â—oubles that attend them they being to the possessors thereof no little cause of vexation of Spirit of weeping and small sorrow The whole world as one calls it is but a Sea of glass for its vanity and mingled with fire for its vexation Rev. 15. 2. v. And the things of the world like so many sweet Bryars or like the Rose which is a fragrant flower but yet it hath its pricks and to one Rose in the Worlds-garden we meet with a thousand thornes Let men set what esteem they will upon them yet are they not pure Wine but mixed and have in them more dreggs than spirits they are like the River Plutarch speaks of where the waters in the morning run sweet but in the Evening run bitter Like the profitable Bee which though it affords the owner Honey yet again many times stings him and for one Ounce of Honey the World affords we meet with a Tunn of Gall. It fares with many men in this respect as it did with Lot Gen. 13. 10 11. v. When he beheld all the plain of Jordan to be well watered and that it was like the Garden of God he chose all the Countrey and departed from Abraham But many sad dangers and many dayly vexations did this unwise choice of his cast him into and bring upon him In like manner the injoyment of these things oft expose to dangers Multos sua felicitas stravit Many men their lives had been longer if their riches had been less that which they counted their happyness made them miserable Consolationes factae sunt desolationes as one says the same things that have somtimes made their lives comfortable at another time have occasioned them afterwards to be miserable Pro. 1. 19. chap. that they have been weary of their injoyments and weary of their very lives But we never did nor ever will hear of any weary of Grace weary of the love of God weary of Heaven and Eternal glory Can any think that the Saints in Heaven are weary of their being in heaven or that they are weary of the presence of God there Vident semper videre
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
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
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.
v. that if there be first a wilâ—ing mind it is accepted according to that a man hath â—nd not according to that he hath not yet he had â—efore said in the 11. v. Now perform the doing of â— that as there was a readiness to will so there may â— a performance also As a thirsty man will not onâ— long for drink but he will labour earnestly to get â— neither will a covetous man only desire or wish â—r Riches and wealth but he will strive and take â—ins to be rich and wealthy so it should be with a â—tristian not only should he desire to be happy â—d desire to obtain Eternal good things but he â—ould labour earnestly to get these things Who was â—ere ever so wicked that desired not to be good and come to Heaven But neither Grace here nor â—ory hereafter can be had with bare wishing and â—iring as they say of Caeneus in the Fable who of â—oman became a man with a wish The Apostle â—h told us that there must be a seeking those things â—ich are above as well as a minding of those things â—ve Col. 3. 1. 2. v. If ye then be risen with Christ â—e those things which are above where Christ sitteth â—he right hand of God Set your affections on things above not on things on the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seek those things which are above the word used signifieth summo studio quaerere to seek with the whole strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affections on or mind as in the margâ—nt things above it signifieth to mind with the whole Soul 6. In labouring for Eternal good things labour unweariedly never being weary but holding on to the end of your lives indeed that great desire which any one hath of enjoying these things will be to him like a rod of Mirtle of which it is reported that iâ— makes the traveller who carries it in his hand that hâ— shall never be weary or faint when others that wanâ— this true desire are in their pains and labour hereiâ— like Charles the eight of France of whom one noteâ— in his Expedition to Naples he came into the fielâ— like thunder but went out like a snuff So these answer not alwayes their sometime undertaken laboâ— but languish and sink herein such resemble thoâ— winds about Sancto Croix in Africk which the Poâ—tug call the Monâ—oones which blow constantly oâ— way for six moneths and then the quite contrary wâ— the other half of the year while the vein lasts the out-do and over-labour all others but this hot is soon over their motion soon endeth it being bâ— like the motion of a Watch which is quickly dowâ— The true labour for Heaven is constant but thâ— though they put their hand to the Plouâ—â— soon grâ— weary and look back whereby they shew they â— not fit for the Kingdome of God Luke 9. 62. v. present dilligence herein should be followed with future and lasting diligence Heb. 6. 11. v. We desâ— saith the Apostle that every one of you do shew same diligence to the full assurance of hope unto â—nd We look for happiness as long as God hath any being in Heaven why then should we cease from painfulness as long as we have any being on Earth Man goes forth saith the Psalmist Psal 104. 23. v. to his work and to his labour until the evening so till the sun of our life be set we must be working we must be labouring The things we labour for shall never end why thâ— should our labour for them ever end this should animate us every day to labour a fresh for them As the Mother of Melitho animated her son when she saw his legs broken and his body bruised being ready to yield up his spirit in Martyrdome saying O my son hold on yet but a little and behold Christ standeth by ready to bring help to thee in thy torments and a large reward for thy sufferings So may we animate our selves with those words of St. Peter 1 Pet. 1. 4. v. who calls this reward an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us the two Greek words here used for undefiled and that fadeth not away are also Latine words the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undefiled it is a Latine word also Amiantus it is a pretious stone the nature whereof is such that though it be never so much soiled yet it can never at all be blemished but cast it into the fire it is taken out still more bright and clean The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non marcescens that fadeth not away This Greek word is a Latine word also Amarantus it is the proper name of a Flower which being a long time hung up in the house yet still is fresh and green To these it is thought the Apostle â—alludeth here and it is as if he should say the Crown â—hat you shall receive shall be studded with the stone Amiantus which cannot be defiled and it is garnished with the Flower Amarantus which continues fresh and green The latter of these two words is used by the same Apostle 1 Pet. 5. 4. v. where he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcâ—ssibilem gloriae coronam a Crown of glory that fadeth not away This is the Crown laid up in Heaven but it is given only to such as hold out to the end Rev. 2. 10. v. Be thou faithful unto death and I will give thee a Crown of life Matt. 10. 23. v. He that endureth to the end shall be saeved Non currenti sed vincenti datur corona Only they who run their race with patience and finish their course can truly hope for these things When Judas Maccabeus 1 Macca 4. 17. 18. v. saw two men over greedy of the spoyl of the Enemy and thereupon to begin to desist from the Battel they had hitherto so valiently prosecuted Judas willeth them to follow on the persuit of the Enemy flying for quoth he in the end you shall safely take the spoyles or at last ye shall have Riches enough So say I Christians be not weary of your labouring after Eternal good things for in the end you shall have Eternal good things enough Let me here allude to our blessed Saviours words Matth. 5. 6. v. Blessed are they which do hunger and thirst after righteousness for they shall be filled It is observable the Greek words in this place are the participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that are hungring and thirsting though they have righteousness yet they are still hungring after more So should every Christian though he have already gotten a portion of Eternal good things yet should he be labouring and taking pains for more the sweetness of these things cannot but stirr up an hungring and thirsting after more of them whose infiniteness will more than fill the Soul brim-full How unweariedly therefore should a Christian go on in this Labour after Eternal good Things
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