upon it unless when thou hast read it or heard it thou call to mind what thou hast read or heard Thus Davids Godly-man had his delight in the Law of the Lord and therein would meditate day and night Psal 1. 2. What Law this is Davids Godly-man delights so much to meditate in is worth our observing it is not the Canon Law nor the Civil Law nor the Law of the Twelve Tables it is not the Law of the Medes and Persians nor the Law of Nations but it is the Law of the Lord a Law that gives rule to all other Lawes and is it self ruled by no other Law a Law leading to perfect happiness and a Law whereby they must live and be ruled that will be happy David pronounceth his Godly-man to be a blessed man that doth this and the man that doth it after a godly manner does iâ— that he may be blessed he is in some measure a blessed man already but he meditates in the Law of God as one that would be perfectly blessed hereafter 4. Another means he makes use of are both the Sacraments of the Gospel those Seales of the Covenant of Grace and all things therein contained Viz. Baptisme and the Lords Supper I have sometimes wondred at the too usual practise of some that though they will not let their children want the Sacrament of Baptisme yet can themselves be content to be without the Sacrament of the Lords Supper as if that were some unnecessary Ordinance whereas Christ and all spiritual good things are Sacramentally held out as well in the one as in the other as well in the Sacrament of the Lord's Supper as in the Sacrament of Baptisme But then a Christian labours for Eternal good things when he improves both these Sacraments 1. When he dares not neglect to improve the Sacrament of Baptisme that initiatory Sacrament of the Gospel and first visible act of God's grace whereby he is received into his favour and family and the first visible means whereby God doth apply to him by word sign and Seal the blood of Jesus Christ for the remission of his sins He hath learned in his Catechisme that Baptisme in its general notion is an outward and visible sign or means holding out and giveing some inward and invisible grace and favour conveyed and made over thereby unto him and that thereby he is received into the injoyment of some priviledges and benefits that otherwise are not ordinarily to be had and enjoyed Viz. That by that door God hath let him into the Church opened a gate for him to enter into Christ's fold and assured him that Christ in his life and death is his and that he shall be saved by Christ through the washing of regeneration and renewing of the Holy Ghost that he is thereby put into a new state for being before only a child of Adam he is now taken to be a child oâ— God and so stands upon better terms then meer Nature did instate him in That he shall enjoy pardon grace and Salvation and be priviledged from wrath to come he forsaking the Divel the world with all the Lusts oâ— the flesh having no fellowship with the unfruitfulâ— works of darkness and being in every other respect faithful in God's Covenant sealed by Baptisme and following the conduct of the Holy Ghost which in Baptisme seals his Vocation his Justification Adoption Sanctification and all other spiritual priviledges one as well as the other he shall at last be made a possessor of that immortality unto which in Baptisme he had a title given him Now when the hopes of such things and the remembrance of that treble Vow and Covenant which was by others made for him in his Baptisme and by himself at Confirmation or laying on of hands resumed and ratified in every part causes him to cleanse himself from all filthiness both of flesh and spirit and to perfect holiness in the fear of God to cleave to God faithfully against all the persuasions of the Divel the world and the flesh not to live as if he had been Baptized into the Divels name but as Baptized into the Name of the Father Son and Holy Ghost as one that hath put on Christ and entred into Christ's death being buried with Christ in Baptisme and therefore reckons himself to be dead indeed unto sin but alive unto God through Jesus Christ Rom. 6. from 3. v. to 8. v. When the thoughts of God's putting his Seal in the way of an Ordinance to ratifie and confirm the Covenant of Grace and all things therein contained do encourage him to wait upon every other ordinance for the gaining all inward prerogatives of Saints by them that at last he may be brought to Mount Zion Heb. 12. 25. to the Souls of just men and to the assemblies of glorified Saints with them to be made a partaker of that life and glory which will be Eternal 2. When he frequently is a guest at the Lord's Table to partake of the Sacrament of the Lord's Supper where are opened floods of Honey and Butter for each believer where is food in abundance for the Saints nourishment and growth in Grace Manna that will continue for ever and make believers continue for ever All other food the sweetness of it is gone in a quarter of an hour and the strength of it gone in a few hours But here the believing Soul is fed to everlasting life the sweetness the strength and the comfort of this food endures for ever when the fullest cups shall be emptied and the largest and plentifullest Tables shall be bared then the food to be had at the Lord's Table shall last for ever and be Eternally advantagious to the worthy receiver Then therefore is a Christian at this kind of labour when he comes hungring and thirsting after Christ and all the benefits of his death and passion even as a hungry man comes to his meat or a thirsty man to drink i. e. with an earnest desire desiring this Sacrament and the good things there held as David desired and panted after God Psal 42. 1. 2. As the hart panâ—eth after the water brooks so panâ—eth my soul after thee O God My soul thirsteth for God for the living God As Jesus Christ did after the Passover Luke 22. 15. With desire have I desired to eat this Passover with you also he speaks to his Disciples single desires would not serve his turn his desires are desiring desires beleeving ouâ— Saviour's words of himself John 6. 48 49 50 51. v. I am that bread of Life your fathers did eat Manna in the Wilderness and are dead This is the bread that came down from Heaven that a man may eat thereof and not dy I am the living bread that came down from Heaven If any man eate of this bread he shall live for ever and putting his seal to the words of holy Bernard In hoc sacramento speaking of the Supper non solum quaelibet gratia sed ille in quo
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
10. 28. And would have us to turn our worldly care into a godly care our care for this life and the things of this life into care for the things of another life of a better life Matth. 6. 31 32 33. v. The like course useth our Saviour here in this Chapter when he sayes Labour not for c. CHAP. II. Shewing the coherence and parts of the words THe words are a direction following upon a reprehension the reprehension is in v. 26. Jesus said unâ—o them verily verely I say unto you ye seek me not because of the Miracles but because ye did eate of the Loavâ—s and were filled It was for that they valued not his doctrine or confirmation thereof by Miracles so â—hat they might believe and be saved but cared princiâ—ally for their bellies The direction is for the ordering â—f their and our endeavours towards that which is the â—ain of all and this in the words read Labour not for â—he meat which perisheth but for that which endureth unâ—o Eternal life Thus you see the Connexion But to the words It is observable that all Preaching may be referred to two heads viz. Inhibitions and Injunctions Inhibitions to pull back from evil Injunctions to quicken to â— better course Take some instances hereof out of the Scriptures In the 6. of Math. 31. 33. v. in the 31. v. Our Saviâ—ur takes them of the world and the things thereof â—ying Therefore take no thought saying what shall we eat or what shall we drink or wherewithall shall we be cloathed In the 33 v. he setteth them to work But seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you 1. Pet. 3. 11. Eschew evill and do good there we have the Apostles Inhibition Eschew evil And his Injunction do good Rom. 12. 9. Abhorr that which is evil there we have an Inhibition and then followes the Injunction cleave to that which is good Eph. 5. 4. where we have 1. a dehortation or Inhibition 2. an Exhortation or Injunction 1. A Dehortation or Inhibition Neither filthiness nor foolish talking nor jesting which are not convenient 3. An Exhortation or Injunction But rather giving of thanks So my Text in every man's eye and apprehension divides it self into two parts 1. An Inhibition Labour not for the meat which perisheth 2. An Injunction But for that which endureth unto everlasting life In the Inhibition we may note 1. Something that Christ does Inhibit and forbid Labour not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne operanimi In the fourth Commandement saith God the Father six dayes shalâ— thou labour and do c. St. Paul agrees with the same 2 Thess 3. 10 11 12. For even when we were with you this we commanded you that if any would not work neither should he eat v. 10. For we hear that there be some which walk among you disorderly working not aâ— all but are busie bodies v. 11. Now them that are such we command and exhort by our Lord Jesus Christ that with quietness they work and eat their own bread v. 12. In the Text Christ sayes Labour not God the Father and St. Paul the Apostle command Labour anâ— here Christ the son sayes Labour not The words aâ— first reading me thinks do please men of a sluggish spirit men that do like no life like to an idle life It waâ— the speech of that Epicure M. Lepidus who lying under a shady tree upon a sun shine day stretching himself cryes out O utinam hoc esset laborare O would to God this were to take pains to live at ease There are more such in the world men that cannot away with labour men that by their good will would do nothing but eat and drink and sleep and sport and sit and talk and laugh and be merry but such are the very excrements of all humane Societies where they live very burdens to the earth whereon they walk as unprofitable they are to the world as that Margites I have read of of whom it is said that he never Ploughed or digged nor did any thing all his life long that might tend to any goodness spending their time nihil agendo in doing nothing at all But our Saviour does not absolutely forbid labouring for things necessary to this life 2 Thes 3. 10. There you have St. Paul his Sanction or Ordinance for Manual labour For even when we were with you this we commanded you that if any would not work neither should they eat and this you see is inforced by a penalty provided for willing or wilful Loyterers if any would not work neither should they eat As Scipio Banished all idle Souldiers and unprofitable people from his Camp so the Apostle banisheth such sloathful ones from the table It was not Adams case alone but it is the case of every one in his calling in sudore vultus tui in the sweat of thy browes thou shalt eate thy bread So the Apostle cannot brook those who spend their whole lives only meerly in Epicurate wayes I could wish St. Paul his penalty here might be such mens punishment Let not such eat That if nought else yet hunger and necessity may drive them to labour The act here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing indifferent and lyes all upon the object that our labour is conversant about as that is good or evil as the thing is good or bad for which we labour 2ly The thing for which we must not labour Meat Under this word it is observed that Christ comprehends all earthly things 1. Because it was their meat they were most taken up with they followed Christ now only for their bellies as Christ note v. 26. saying verily I say unto you ye seek me not because ye saw the miracles of which read v. 2. and 14. but because ye did eate of the Loaves and were filled 2. To point out to them what it was they might expect from the things of time let them have what dreams they please if they had all the world at will yet they would get no more of it but their Meat which the poorest man may attain unto 3. To suggest unto them an argument why they should not toyl and labour so much for that which would afford them so little Eccles 5. 11. When goods encrease they are encreased that eat them and what good is there to the owners thereof saving the beholding of them with their eyes Therefore he takes them off from labouring for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds things Temporal things and so the wiseman forbids what Christ forbids Prov. 23. 4. Labour not and he shews what we must not labour for To be rich Labour not for these earthly things though they are in themselves mercies yet they are but mercies without the pale they are but Acrons with which God feeds swine there are choiser fruits to be looked after viz. those Olives and Pomegranates which grow on the true Vine Jesus Christ and
a tastâ— of sweet Wine of the Grapes that grew in Italy they enquired in what Countrey such sweet Wine was And after they had understood where such Grapes grew they would never be at rest till they had got that Countrey Tasting enters the Soul of a Believer into the first degrees of Heavenly joyes imparts unto it some beginnings of the vision and fruition of God gives unto it an earnest and assurance of Glory as being the first fruits of Eternal happiness And that sweet relish of God and Christ that unspeakable sweetness they do find in the Spirit of God and Graces thereof do make them long to partake of that Sea and Ocean of Eternal bliss in Heaven I have read indeed of one Lazarus of whom it is said Nullo prorsus gustu praeditus erat nullam in edendo voluptatem persentiebat He had no bodily tastâ— at all And we oftentimes hear men complain under sicknesses and diseases that they have lost their tastâ—â— so I know it is with many in a Spiritual respect they savour not they relish not the things of God they find no sweetness in the things of Heaven Angelical viands are no wayes pleasant unto them in these things they find no more tastâ— then in the white of an Egg Sin which is the Devil's Sweet-meat only pleaseth them though it will prove bitterness in the end But Believers tastâ— a sweetness herein that even ravisheth their Souls A tastâ— of God even ravished the Soul of David when he cryes out Psal 34. 8. v. O taste and sâ—e that the Lord is good he had tastâ—d of God himself and is not content unless he bring others to tast also A tast of Christ in his living waters even ravished the Woman of Samaria that she leaves her water-pot runs to the City and calls out her Friends and Neighbours to tast how good the Messiah was John 4. 28. v. The sweetness found in the Spirit of God is so ravishing that when all the World cannot cheer up a drooping heart testâ—â— of the Spirit 's Graces can these make the Soul rejoyce with joy unspeakable and glorious Saith the Spouse Cant. 2. 3. v. As the Apple-tree among the trees of the wood so is my Beloved among the Sons I sate down under his shadow with great delight and his fruit was sweet to my tastâ— what other fruit is this thâ—n the Graces of God's Spirit which are called the fruits of the Spirit Gall. 5. 22. v. And of the sweetness of a good conscience he that hath it can best judge unto such a one it is a continual feast from hence he sucks more sweetness then Sampson did from his honey comb the peace of a good conscience unto him is like Ezekiel's Roll Chap 3. 3. v which when the Prophet are it it was in his mouth as honey for sweetness And a tast of such things as these will effectually draw and inflame a soul to obtain a further and a full enjoyment as being unsatisfied until it be fill'd with all the fulness of God The old Romans by their imperial Lawes forbad the Exportation of Wine Oyle and some other things Barbari gustu illecti promptius invaderent fines Romanorum least the Barbarians allured with the tast of such things that grew and were plentiful amongst them should be provoked to invade them I may well here allude to this story and say such an exciting property there is in the tast of all divine and heavenly things that it makes the tasters unquiet and restless until they swim in and drink their fill of those Chrystal Rivers in glory those heavenly Nepenthes and infinite Oceans of pleasures that are at God's right hand for evermore O what would the damned in Hell give for a few drops of this heavenly Nectar had they a thousand worlds to part with they would give them all for one tast thereof for one drop thereof but such a mercy can never be purchased The rich man in the Gospel beggs but in vain for a drop or two to cool his mouth and could not prevail Indeed he did not ask for a taste of the water of life but a drop of common water which in torrents runs down among us but God he will not let the damned tast so much of his goodness as a drop of common water comes to Time was that they were invited to taste of that cup in God's right hand filled with what is ten thousand times sweeter than Nectar but they would not they slighted the invitation and now of the cup of trembling which is in God's left hand into which the dreggs of his fury are wrung out they shall tast and drink deep to Eternity They would not tast of his goodness then and now they shall for ever tast of what his infinite power justice and wisdome can inflict upon them Well then Christian as thou wouldst be among the damned who shall never tast the least drop of mercy get tastâ— of those Eternal good things that are layd up in Heaven thou hearest tasting thereof will mak the Soul long for more and labour for more this is that will also carry thee through what troubles persecutions or fiery tryalls thou mayst possibly meet with in the way to Heaven It was this which made the holy Martyrs to deny themselves in all that was dear to flesh and blood this revived their souls at the stake and upon the Scaffold this supported them in their going and suffering what ever the enraged malice of men or Divels inflicted upon them they had tasted of that amazing and ravishing sweetness that was in Christ Jesus they had tasted of the fruit of the Tree of Life that is in the midst of the Paradise of God Rev. 2. 7. v. And with desire they desired to eat and have their fill thereof as God hath promised to him that overcometh 4. Help Alwayes beare in your thoughts the immortality of your souls that your souls by which you have your animation must survive the grave must live longer thâ—n time their continuance must be eviternal inexterminable and without end they must live for ever To live is so natural to the Soul as that the soul can as soon cease to be as cease to live Life is insepâ—rably linked to it and immortality most proper to it though in a moral sense the Soul is said to dye and be dead yet in a natural sense the Soul of man so liveth that it never dyeth Often think of this truth Christians that your Souls will be immortal immortal I say but not as though they were any parts or particles taken from the substance of that God which inspired them as Servetus Osiander and others are said to hold Nor as if there were a transmigration of Souls into other bodies as the Pythagorians think Nor that they are placed in the Starrs which formerly governed them as the Stoicks taught Nor yet are they immortal A parte ante as the Philosopher speaks but only A parte
seeing the King â—t an ordinary time and seeing him when he is in his â—obes with his Crown upon his head and his Scepter in his hand and set upon his Throne with all his Nobles about him in all his glory God doth manifest himself now unto his People but this is not all he intends they shall see of him he will manifest himself unto them in â—eaven in his Glory What a most ravishing sight will it be there to see the Lord Jesus Christ wearing the Roâ—e of our humane nature in the presence of his Father arrayed as was said of Mordecat â—sther 8. 15. v. in Royal apparâ—â— and with a great Crown of Gold upon his head to see the noble Army of Martyrs to see those millions of blessed Saints that have lived upon the Earth cloâ—hed in white and following the Lamb whither soever he goes to see the Angels those Morning Stars and to hear those Heavenly Choristers Eternally singing Jehovah's praise And lâ—stly to see what ever of Eternal good things we have mentioned before The best sight we have here of these things is but cloudy and obscure for we see but through a glass darkly whilst our Souls are hid in the dark Lanthorns of our bodies Here we see only some broken beams of Heavens glory but some few glimpses thereof as they are scattered up and down in the Scriptures so much as sets the Soul a longing rather then gives any true satisfaction When we come to possess them then we shall see more thâ—n the Scriptures do mention more then our hearts can conceive I may take up part of that extasie Saint Paul breaks out into 1. Cor. 2. 9. v. Eye hath not seen what God hath prepared for them that love him The eye hath seen many admirable things in nature it hath seen Mountains of Chrystal and Rocks of Diamonds it hath seen Mines of Gold and Coasts of Pearl Spicy Islands so Travellers tell us and Geographers write of the eye hath seen the Pyramids of Egypt the Temple of Diana Mauseolus Tomb which by Geographers are made the wonders of the World but what is all this and more then this to what the eyes of Saints in Heaven shall see Then iâ— shall be said to every glorified one Vide quod credâ—disti apprehende quod sperasti â—ruere quod amaâ—ti Beâ—old now and see clearly what formerly thou believeâ—st faintly Crede quod non vides videbis qâ—â—â— non credis Because that they have not seen and yet believe they shall then see more then now they do believe and have their eyes fixed upon them to Eternity These beautiful and beatifical objects they shall see and still desire to see and though they shall be satisfied in seeing of them yet they shall not be satiated with the sight of them To have but one glimpse of them though it were presently gone it were verily a great happiness beyond all that the World affords but they shall never lose the sight of them they shall have it to all Eternity their eyes shall be Eternally open to see them And without doubt the getting of a sight of these things whilst here will quicken the hearts of the Children of men to labour and take pains for them But what an eye must that be that can see at such a distance as Heaven is some compute that betwixt us only and the Starry Firmament there is no less then seventy four millions seven hundred three thousand one hundred and eighty miles and if the Empereal Heaven as many say be two or three Orbs above â—he Starry Firmament how many more miles is it â—hen beyond And the further distant any thing is from us the less clear sight can be had thereof but at such a distance no Corporeal eye can behold any object whatsoever yet may they be seen by the eye of Faith Faith is a sure Prospective-glass by help whereof the Soul may see things though afar off Did you never observe an eye using a Prospective-glass for the discovering and approximating of some remote and yet desirable Object Such a Glass the Soul hath of Faith it can discover and approximate things that are most remote remote I say and that either in respect of time or in respect of place I shall give an instance or two to clear this And first in respect of time It is said of Abraham by Christ himself who directs his speech to the Jews who were often calling Abraham Father Your Father Abraham rejoyced to see my day and he saw it and was glad John 8. 56. v. It will not be amiss for the understanding of this place to enquire what day this was that the Patriarch Abraham so much rejoyced to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit ut laetitiam gestivit The word signifieth He did leap or skip for joy 't is such a joy as is expressed by some bodily gesture Abraham it seems could not contain his affection could not keep it in but out it must And why He rejoyced that he might see surely it was something worth the seeing that he who was now well nigh an hundred years old should as if he had been grown young again fall to leaping for joy stayed discreet and grave Persons will never be so exceedingly moved but upon some very great occasion And such was â—â—at here in the Text it was to see Christ's day But Christ hath many dayes Christ hath more dayes then one Luk. 17. 22 v. And he said unto the Disciples The dayes will come when ye shall desire to see one of the dayes of the Son of man and ye shall not see it It is true as God he was before all dayes before all time having neither beginning of dayes nor end of life as is said of Melchisedeck Heb. 7. 3. v. Before the day was I am he But as man he hath many dayes The Lords day is his day Rev. 1. 10. v. I was in the Spirit on the Lords day As man he is called Lord of the Sabbath day Math. 12. 8. v. For the Son of man is Lord even of the Sabbath day So the day of Judgment is called the day of Jesus Christ Philip. 1. 6. v. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. And at 10. v. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ So Philip. 2. 16. v. Holding forth the word of life that I may rejoyce in the day of Christ The time of Christ's preaching here on Earth is called Christ's day and thus understand that Luke 17. 22. v. before mentioned where Christ tells them they should desire to see one of the dayes of the Son of man that is After Christ was departed out of the world they should desire his bodily presence here with them again to comfort them So also the day of Christ's birth may and is
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