be our Judg he that redeemed regenerated sanctified and justified us is to be our Judg he that hath loved us he that hath interceded for us with the Father he that hath united us to himself and hath made us one with himself is to be our Judg. And will not Jesus Christ now stand his people in good stead see Rom. 8. 1. v. Such shall never be judged to condemnation For there is therefore now no condemnation to them which are in Jesus Christ who walk not after the Flesh but after the Spirit they shall then hear no other proclamations but of blessings peace and glory no other sentence but of absolution Christ hath verily told us John 5. 24. v. Verily verily I say unto you He that heareth my Word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life John 3. 36. v. He that believeth in the Son hath Eternal life Hath Eternal life how 1. In promissis in promises thereof 1 Joh. 5. 25. v. And this is the promise that he hath promised us Eternal life 2. In principijs in the beginnings of it Eternal life is begâ—n here John 17. 3. v. And this is life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent This is life Eternal that is T is the beginning of life Eternal the full injoyment of which life is hereafter to be had 3. In primitijs in the earnests first fruits and handsel of it in those clusters of grapes and bunches of figgs those graces of Christ's spirit they are called by Saint Paul Rom. 8. 23. v. The first fruits of the Spirit 4. In capite Christ as a believer's head already injoys it and so a believer hath it in a begun possession Upon Earth Christ was his surety to answer the penalty of his sin and in Heaven he is now his advocate to take seisin and possession of Eternal life So that Jesus Christ then will not sentence them to Eternal death who are so many ways interested in Eternal life he will not cast any of his members nor any branches growing in him into Eternal fire none of these shall be made everlasting fuel for Eternal flames But yet this should not incourage any one in the way of Licentious living no the thoughts of the day of Judgment should call upon every one to keep a good Conscience and to walk unblamably all the days of their lives both before God and Man This is a duty that St. Paul lays down from this doctrine of the day of Judgment Act. 24. 15 16. v. First the Apostle lays down the Doctrine of Christ's coming to Judgment That there shall be a Resurrection both of the Dead both of the just of the unjust as if he had said All men shall appear at Christ's Tribunal in the last day And what follows Herein do I exercise my self to keep a good Conscience void of offence both towards God and towards Man The thoughts of this that the just must arise and be judged by Jesus Christ as well as the unjust this was an inducement upon St. Paul's heart that he should labor to keep his Conscience void of all offence both towards God and Men. Unto this of St. Paul let me add another place out of St. Peter The Apostle having shewed That the day of the Lord will come as a theif in the night in the which the Heavens will pass away with a great noise and the Elements shall melt with fervent heat the Earth also and the works that are therein shall be burnt 2 Pet. 3. 10. v. addeth in the 11. v. Seeing you look for such things as these and that all these things shall be dissolved What manner of persons ought ye to be in all holy conversation and Godlyness The Apostle here would infer from Christ's appearing in Judgment and the dissolution of the Heavens and all things at the last day That they should be â—areful to spend their days in all manner of Piety and to keep their Consciences free from Sin St. Augustine tells of himself that as long as his Conscience was gnawed with the guilt of some youthful lust he was once insnared with the very hearing of the day of Judgment was even an Hell to him Conscience will then go with men to Judgment but they who have their hearts sprinkled from an evil Conscience will hold up their heads in judgment and not fear when the rest of the world shall be full of fear nay when the whole world shall be in an aproar and shall see the Earth flaming the Heavens melting the Judg arrayed with Majesty and attended with all his holy Angels sitting on his Throne of Glory like the fiery flame Dan. 7. 9. v. and all souls fetched from Heaven and Hell to be re-united to their bodies when dreadful souls must leave their place of terror and once more to be re-united to their stinking Carions to receive a greater condemnation and blessed souls now in their place of happiness once more to be re-united to their then refined and glorified bodys to receive Eternal glorification Happy we if here we find our souls changed by Grace in Covenant with God united to Christ and do exercise our selves to have always a good Conscience void of offence towards God and towards Man Then may I say as St. John does 1 John 3. 2. Now we are the sons of God but it doth not appear yet what we shall be but we know that when He shall appear we shall be like him for we shall see him as he is Read those words of the same Apostle in the former Chapter 1 Joh. 2. 28. v. And now little children abide in him In Christ your dear and ever blessed Saviour that when he shall appear in Judgment ye may have confidence and not be ashamed before him at his coming Fear thou not O Christian who hast labored for and possessed thy self of Eternal good things which are the Best of good things such things that will make thee good and do thee good when all Temporal good things will do thee no good But go thou thy way until the end be for thou shalt rest and stand in the lot at the end of the days Dan 12. 13. v. Go on in the way and course of thy life that yet remaineth be contented whatever condition thou beest cast into prepare for thâ— end of thy life so that thou mayst end it comfortably and go to thy g 〈…〉 e in peace and stand up at the general r 〈…〉 ecâ—ion of the Dead when Christ shall come to Juâ—gment in thy lot of Coelestial Inheritances and heavenly glory prepared and allotted to thee and all laborious Christians at the end of the world for the days of Eternity For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the Dead in Christ
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
Egypt to be found so wise as Joseph why so Because fore-seeing the years of famine he filled their Store-houses against the time of want Neither is there a man to be found in all the world so wise as the Godly man who only is called the man of wisdom Miâ—ha 6. 9. v. Why so Because fore seeing the length of Eternity he labours to enrich himself with hidden and Heavenly treasures that will do most good then They only shew themselves wisemen that are careful to lay up a stock and store that will do them good throughout all Eternity when as the world's fools for want of the like care will then have no good thing for their Souls to feed upon Many foolish men are like the want on Grashopper that leaps and skips chirps and sings all the time of Summer and when the time of the Winter comes it perisheth for want of what might have been gathered in the Summer O such are too many they eat and drink they laugh and sing they spend their dayes in sinful delights all the dayes of their life and entering upon Eternity they Eternally perish for want of what might have been gotten in the time of life Whereas the wise-hearted Christian is like the Annt or Bee that toyl and labour in the Summer against winter So they who are Spiritually wise in the time of life are trading for Eternity whilst they live upon Earth they are seeking after Heaven and looking after things that are invisible they are laying up treasures in Heaven a good foundation against the time to come Before their Bodies be laid up in the dark and dismal Prison of the grave their care is that their never-dying Souls may be carryed into Abraham's bosom Before all opportunities for doing their Souls good are taken away their care is to turn to God to accept of Christ to get their sins pardoned their evidence for Heaven cleared that so they may be for death prepared and after death enjoy a future and glorious felicity Before the unavoidable dissolution and separation of their Souls and Bodies and the departing hour must come their care is that when they dye they may dye in the Lord Rev. 14. 13. v. that when they sleep the sleep of death they may sleep in Jesus 1 Thess 4. 14. that when their lives must end their ends may be in peace Psal 37. 37. v. In a word that they may dye the death of the righteous That already twice repeated Text Col. 3. 2. v. Set your affections on things above not on things on the earth speaks to this purpose The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be wise for them and this is to manifest an high point of Heavenly wisdom when meâ— are wise for Heavenly things that though they do walk on the Earth yet they do daily converse in Heaven and have their eyes fixed upon invisible things there looking upon Earthly contents to be too mean grounds whereon to raise their joyes that which ravisheth their hearts and quickens them in their labours is their thinking upon beholding of and hoping for those beams of inaccessible glory Moses was a wise man and so esteemed and reported by the Spirit of God because he despised the pleasures of Pharaoh's Court having an eye to the recompence of reward Hebr. 11. 24 25 26. v. That is because he despised all the present arguments of delight and contentment and preferred those excellencies which he knew should be infinitely greater as well as he knew they should be all 2. Your not labouring for them will bespeak you Fools Here in the world if men be but deep Polititians have profound reaches and a deep insight into the things of the world they go for very wise men But suppose a man were not inferiour to Virgil of whom it is reported that if all sciences were lost they might be found in him Or to Aristotle who by some was called wisdom it self in the abstract Or that Jew Aben Ezra of whom it was said that if knowledge had put out her Candle at his brain she might light it again and that his head was a throne of wisdom Or to that Israelitish Achitophel whose words were held as Oracles Or to Solomon who was able to unravel Nature and to discourse of every thing from the Cedar to the Hysope or Pelitory on the wall Though we were as one sayes of St. Hierome that he knew all that was knowable Or lastly though a man were equal with Adam who knew the nature of all Creatures And yet not be wise to salvation not be like the wise Scribe who was taught from the Kingdom of Heaven not be seeking after those things that will endure beyond a season and that will satisfie an immortal Soul verily this man will at last prove himself but a fool Such a fool was that miserably mistaken rich man in the Gospel who though by himself or others judged wise in the account of the only wise God was a very fool why for he provided only for the time of this life for many years only to be spent in the world but provided nothing at all for death or for his Soul after death As Cicero said of some Mihi quidem nulli satis â—ruditi videntur quibus nostra sunt ignota I cannot take them for Schollars that partake not of our learning So may I say they are not to be accounted wise men but very fools who are not wise to that which is good wise in Christ wise to secure the chiefest good and which is of the greatest value to wit their precious Souls of more worth then any thing they can stand possessed of and Heavens happiness Such and such only deserve the name of wise men and prudent ones who choose those wayes and are diligent in those actions that make for Eternal happiness The Italians arrogate to themselves the monopoly of wisdom in that Proverb of theirs Italians say they both seem wise and are wise whereas Spaniards seem wise and are fools French men seem fools and are wise They of Portugal neither are wise nor so much as seem so So many in the world think themselves the only wise men but in Spiritual and Eternal matters neither are wise nor so much as seem wise therein Those who are not Heavenly wise wise to that which is good though the wisest Polititians upon Earth though they be the most ample and cunning Machiavilians that live though they be Doctors in that deep reaching Faculty yet are they like fools being sharp-eyed like the Eagle only in the things of the Earth but as blind as Beetles in the things of Heaven Wise it is true they are but it is with such a wisdom as like the Ostrich wings makes them out-run others upon Earth and in pursuit of Earthly things but helps them never a whit towards Heaven or to pursue Heavenly things Every one will cry him up for a fool who rather chose to stay in the Theatre and
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
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
AETERNALâ—â— OR A Treatise wherein by way of Exâ—â—â—cation Demonstration Confirmation and Application is shewed That the great Labour and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things from John 6.27 By FRANCIS CRAVEN M. A. and Minister of the Gospel at Acton in Suffolk Matth. 6.33 v. But seek ye first the Kingdome of God and his Righteousness and all these things shall be added unto you Col. 3.2 v. Set your affections on things above not on things on the Earth LONDON Printed by H. Brugis for R. Northcott adjoyning to St. Peters Alley in Cornhil and at the Marriner and Anchor upon Fishstreet Hill near London Bridge 1677. THE EPISTLE DEDICATORY To the truly Honourable Lady the Lady Cordell Not only a continuance of Temporal good things upon Earth but a full fruition of Eternal good things in Heaven MADAM THE goodness of Your Ladiships disposition hath procured you no little Love from those you live amongst and I never could observe any that I thought really Loved you but they Honoured you and were very ambitious upon all occasions to serve you I must write my self one of those though the meanest of many from whom you may justly expect Love Honour and Service and that for more reasons than as I judge you would be willing I should publish to the World however permit me to say Thankfulness makes my best service your debt That singular worth that all even your greatest Enemies will acknowledge to be in you makes me to Honour you and your no few inward endowments of Grace I have some reason to say I am not ignorant of enforce me to Love All which I cannot forbear to express unless I will brand my self with Ingratitude the which I have ever held to be a Monster in nature and a solecisme in manners a crime so odious that the more Ingenuous of the Heathens much decryed it saying The unthankful man is a compendium of all Evils Now that I might give a publick testimony of all the said particulars I most humbly crave leave that the following discourses which are not notional but practical and containing nothing of Fanaticisme but Orthodox Truths may to the view of the world go forth under your name and be transmitted unto the hands and use of your Neighbours of Acton for whose Instruction they were primarily prepared and in whose hands I desire to leave them having your Ladiships name prefixed in the Front as a testimony of that respect I have for more then twenty years had to that place Possibly they may in some degree serve the Interest of their souls when I am in my Grave It is true they may meet with many profitable treatises of the like argument yet I was desirous they should have somewhat thereof from my self Besides your Ladiship was pleased to hear almost all these discourses from the Pulpit and I would crave leave to promise my self that you will receive them from the Press as you retrained not the Church when they were Preached that you will not refuse them into your Closet now they may be read as you did not I believe grudge them your time in the Congregation that you will not deny them portion of your retirement but as they have already had your religious Eare so they shall also have your judicious Eye Let not I pray the homeliness of these impolit lines cause you to reject them they were I confess a tumultuary work for all the time they were modelling I had two works lying upon my hands Pulpit work and School work to labour for Elder persons against the Lord's day and to labour amongst and for Younger persons every day and but slender means of assistance That which makes me ventrous to beg your Ladiships acceptance is your unexpected Candour being confident you will receive them as I present them with the right hand More great and excellent things I know are expected to be presented to great and excellent ones but as under the Law he that was not able to bring a Lamb the sacrifice of the richer sort was commanded to bring two Turtle Doves Levit. 5. 7. v. yea a little Goats hair from those who had no better was required to be brought towards the building of the Tabernacle Exod. 35. And our blessed Saviour commends the poor Widdowes two mites then when the richer sort cast mâ—ch into the Treasury Mark 12. 42. v. Esteem my present little and so it is yet well it may become the Greatest upon earth to imitate a great God who weigheth the heart of the giver not the value of the gift and so doing your Ladiship will please to eye not the Present but the Presenter who hopeth the following lines will help you to mind that here upon earth upon which you must live for ever in Heaven as also provoke you to labour for those Eternal good things in them mentioned and the rather because your time is hastning towards an end and it may come to an end suddenly for none know how soon they may meet with the death of the body that are every day encompassed with the body of death but happy they who the nearer their bodies draw to the pit of corruption do find their Souls draw nearer to the place of perfection and the nearer they are to leave Temporal good things the nearer also they are to the enjoyment of Eternal good things On Earth it is your business to labour for Eternal good things in Heaven it will be your blessedness to enjoy Eternal good things Now that God would continue unto your Ladiship such a large portion of Temporal good things as you already enjoy here upon Earth and Crown you with all happiness in the full fruition of Eternal good things in Heaven as you are dayly I hope labouring for shall ever be the Prayer of him who promiseth to continue at the Throne of Grace Madam Your Ladiships Solicitour FRANCIS CRAVEN TO THE READER Christian Reader IT was not any arrogant stupidity of my own weakness but a confident presumption of their acceptance for whose sakes the following discourses were first Preached that caused me to appear so publickly in the world a thing very contrary to my natural disposition that hath ever delighted in privacy If they accept hereof and get good hereby if they by what they have so lately heard and now may read be perswaded whilst they are labouring for Temporal good things yet chiefly and before all other things to labour for Eternal good things I have obtained my end though I should not escape the Satyre unchristian invectives or unkind and unjust censures of some envious ones I assure thee Christian in what thou findest written it was not to gain any praise from thee that I sent these lines abroad but truly aiming at thine and all mens Eternal good Et veniam pro laude peto laudatus abunde Non fastiditus si tibi Lector ero Only this is all that
good things p. 164. Here is shewed that all the things of Heaven are Eternal As 1. That Glory which is to be had in Heaven is Eternal Glory p. 174. 2. That Life which is to be had in Heaven is Eternal life p. 175. 3. That Joy which is to be had in Heaâ—en is Eternal Joy p. 176. 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance p. 179. 5. That the Kingdome of Heaven is an Eternal Kingdome p. 180. 6. That Crown worn in Heaven is an Eternal Crown p. 181 7. That the house or habitation prepared in Heaven is an Eternal habitation p. 184. 4. Because Eternal good things are good things alwayes desirable 189 5. Because Eternal good things are the only satisfying good things p. 193. 6. Because Eternal good things concern our Souls other good things concern only the body p. 198. 7. Because our labour about Eternal good things will not be in vain p. 206. 8. Because even to Eternity it self it will never repent us to have bestowed the greatest labour and pains about Eternal good things p. 211. Chap. 7. Question What reasons may be assigned why men labour so much after Temporal good things that they do neglect Eternal and build their happiness upon so deceitful grounds as earthly possessions and transitory things p. 215. To this question these Reasons are assigned 1 Reason Because it is natural for men so to do p. 217. 2 R. Because men do fancy that in these Temporal things doth consist the only comfort of their lives p. 221. 3. R. Because these Temporal things being near at hand do dazle the minds and distract the judgements of men p. 224. 4 R. Because Eternal good things are not without great labour to be obtained p. 229. 5 R. Because men know not the excellency of Eternal good things p. 235. 6 Reason Because men do not as they ought work upon their hearts such divine exhortations thereunto that they find in Scripture which are backed with strong reasons and encouraged unto by many sweet promises p. 239. Chap. 8. By way of Application the proposition is improved p. 244. 1. By way of Lamentation and that in two branches 1. Over those that instead of labouring for these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provision for the flesh without the least thought of Eternity that follows p. 246. 2. Over those whose minds and hearts are only set upon Earthly things and whose affections are fast nailed to the Earth making all the motions of their souls to wait upon their earthly designs and that so fixedly as if they had resolved upon no other Heaven then Wealth p. 250. Chap. 9. By way of Application the proposition is improved by way of Reproof wherein they are reproved that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life p. 259. Chap. 10. By way of Exhortation the proposition is improved 1. To exhort every one to labour for Eternal good things p. 261. Chap. 11. To exhort every one to labour for Eternal good things chiefly and before all other good things p. 265. Chap. 12. Five Motives added to the second branch of the exhortation Viz. Motive 1. Because Christians labouring or not labouring for Eternal good things will bespeake them wise men or fools p. 272. Motive 2 Because the greatest of Temporal good things without Eternal good things will leave a man a beggar p. 277. Motive 3. Because Eternal good things even without Temporal good things will make a man a rich man p. 286. Motive 4. Because Eternal good things are real good things and all Temporal good things are but Imaginary good things p. 293. Motive 5. Because Eternal good things only are they that will be for a Christians life p. 299 Chap. 13. Six helps to forward a Christian in the labouring after Eternal good things Help 1. Get all the knowledge of Eternity and Eternal good things they can or are any wayes able p. 304. Help 2. Frequently imploy themselves in considering and contemplating upon Eternity p. 306. Help 3. Labour to get some tasts of those things that are Eternal p. 310. Help 4. Alwayes beare in their thoughts the immortality of their souls p. 315 Help 5. Study the shortness of time and their present life p. 317. Help 6. Get a sight of Eternal good things by the eye of Faith p. 323 Chap. 14. Six directions in labouring for Eternal good things wherein is shewed how a Christian should labour for them 1. Faithfully p. 331. 2. Diligently p. 332 3. Cheerfully p. 334. 4. Abundantly p. 348. 5. Earnestly p 343. 6. Vnweariedly p. 348. John 6. 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting Life CHAP. I. THings Temporal and Eternal deserve the most serious and most holy Meditations of all sober Christians for indeed there is not a Christian but hopes to out live Time and all temporal enjoyments When all things below must end with Time nay perish with Time yet a Christian hopes to enjoy an happy Eternity How much then does it concern every man to labour more for those things which Eternity preserves then for those things that time it self will make an end of the former being of greater value the other in comparison of the former but of little worth I will say of the Excellency of Eternal good things what one sayes of Eternity it self Eternity sayes he is that which never can be comprehended yet ever ought to be pondered and thought upon such is the incomprehensible excellency of Eternal good things that the excellency of them can never be comprehended yet ought alwayes to be laboured after A Lesson you see taught by our Saviour Jesus Christ to his followers here in the Text Labour not c. It is the wonted manner of Physitians Erumpens sanguis vena secta sistitur when blood gusheth out immoderately one way to open a Vein elsewhere And so by revulsion as they call it to stay it by diverting the course and current another way The like course doth our Saviour Christ take in this place for observing the minds and hearts of the people that followed him to the other side of the Sea to be set upon only earthly things not to be taken with the Miracles of Christ but with the Loaves wherewith they were fed by Christ he endeavoureth in this place to withdraw them from thence and to cure them of that disease by diverting and turning the tide and stream of them another way As the Apostle would have us to turn all our worldly grief into godly grief into sorrow for sin 2 Cor. 7. 9. 10. And our Saviour adviseth to turn worldy fear into godly fear into fear of offending and displeasing Almighty God Matth.
use the right means for a time only but perseveres labouring in the use thereof he holds out to the end labouring herein not onely in some good moods and hot fits of zeal or strange pangs of Devotion at certain times of their lives as when they are invited to the Sacrament of the Lord's Supper in times of sickness and fears of death or when some heavy judgement of God hath befaln them but when he devoâ—es himself to a diligent endeavour at all times to store his soul with such things as will for ever be useful to the soul When he followes that good counsel of one Non tantum facite sed perficite and thinks not enough to begin his work unless he crown it with perseverance not ceasing to labour until he come to dy not being weary in well doing for he knows that in due season we shall reap if we faint not Gal. 6. 9. accounting it a shame to faint or be weary in the search of that which being found will more then pay for the pains of searching as one sayes Quaerendi defatigatio turpis est cum id quod quaeritur sit pulcherimum When he follows on to use the right means as the Prophet Elisha followed his Master Elijah whom having once found he would never again go from him never leave him until he saw him taken up into Heaven no more does one truly industrious for the things of Eternity having entred into a course of well doing he never goes from it until he be taken up into Heaven and put into possession of what he hath been labouring for He is like the little Bee which will not off the meanest flower until he hath got something out of it 5. When he will not take up or be put off with any other good things but such as are Eternal he will bless God for the least of the mercies of this life if he have but Offam aq 〈…〉 bread and water if he have but â—ood and rayment as good Jacob desired of God Gen. 28. 20. he is well satisfied therewith and envies not the richest Craesus or Crassus upon the earth and yet will not be put off with the greatest of worldly things for a portion when he is contented with dayly bread with the bread of the day for the day only that he may in diem vivere as birds do the little birds having only what may serve for natures use yet he would not be put off with the greatest of those things which are indifferently distributed to Saints and Sinners Such a one was Luther who when he had great gifts sent him from Dukes and Princes he refused them and saith he I did vehemently protest God should not put me off so t is not that will content me No mercy but the God of mercy would satisfie Davids desire Psal 73. 25. Whom have I in Heaven but thee and there is none upon earth that I desire besides thee David would not be put off with any thing in Heaven or Earth but the God of Heaven and earth should David by his diligent labour and pains have gotten not only the earth but Heaven yet that by David would not have been thought enough to put an end to his labour except he had God also The possession of that which would have made another to say with the rich man in the Gospel Soul take thine ease eat drink and be merry Luk. 12. 19. would not have wrought so upon David until David had what he desired viz. God David from labour would not have been eased As it is said of Caius Marius in choosing of his Souldiers he would willingly admit none into his band that were less then six foot high men of a low mean and ordinary stature would not coâ—â—ent him no he would have such as were of a tall and high stature so when not low mean things of the world but only thâ— highest things of Heaven and Eternity are the objectâ— of a Christians desire then he chiefly labours c. 6. When he goes on to labour and take pains for these eternal good things though he meet with many vexations and sore persecutions when he will onward in the way to Heaven though the way thither be via spinosa sanguinea full of thorns and bryars when he will not be hindred in his journey towards Canaan though he must travel through a wilderness of Serpents and a red Sea When he will follow Christ though he sees Swords and Staves in the way as St. Paul at Miletus tells the Elders of the Church of Ephasus Acts 20. 22 23 24. And now behold I go bound in the spirit unto Jerusalem not knowing the thing that shall befal me there save that the Holy Ghost witnesseth in every City saying Bonds and Afflictions abide me But none of these things move me none of these things discourage me as if he had said For I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus Act 21. 13. And hath taken up the like resolution as St. Ambrose took up to Valentinian the younger I follow saith he the determination of the Councel of Nice from which neither sword nor death shall ever seperate me when neither the worlds flatteries nor its frowns shall take him off his pains and labour When neither Nebuchadnezars Musick nor his Furnace can alter his resolutions but continues like the three Children who would not leave off to worship God and worship the golden Image though they knew a fiery Furnace heat seven times hotter then ordinary was provided for them Like Daniel that would not be taken off praying unto God though he knew for certain he should be cast into the Den of Lyons Like St. Paul and Barnabas whom neither the Lycaonians preposterous affection to have deified them nor their devillish rage when they about to stone them could procure either of them to yield one hairs breadth like all the Martyrs that noble Army whom neither the threatnings of fire nor the fair and large promises of their cunning and cruel Adversaries could cause them to shrink from Christ When rather then to desist or draw his neck from under Christ's yoak he will be stretched upon the Cross choosing rather to keep his conscience pure then his skin whole and to secure an Eternal rather then a fading inheritance resolving to gain through the assistance of a good God an eternal Crown though he swims to it in blood not mattering what he suffers upon Earth so he may be but Crowned in Heaven and not retiring for any trouble or persecution whatsoever that stands between him and eternal happiness If by any means I might attain to the Resurrection of the dead sayes the Apostle Phill. 3. 11. Ad gloriam caeâ—estem vitam aeternam ad quam Christus exitatus â—st quaeque credentibus ex morte exciâ—â—tis a Deo contingit St. Paul speaketh not of the Resurrection of the dead common to
account themselves happy in these Earthly enjoyments The fourth particulor propounded was to make Application of all and here I shall speak but to three Uses Vse 1. By way of Lamentation and that over two sorts of men 1. Over those that instead of labouring foâ— these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provisioâ— for the flesh without the least thought upon Eternity that follows 2. Over those whose minds and hearts are oâ—ly set upon Earthly things and whose affections are faâ—â— nailed to the Earth making all the motions of their Souls to wait upon their Earthly designs and that so fixedly as if they had resolved upon no other Heaven then wealth Vse 2. By way of reprehension to reprove those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life Vse 3. By way of Exhortation to exhort every one to labour after Eternal good things CHAP. VIII Vse 1. BY way of Lamentation over those two sorts of men named whom when I consider how much they prefer momentany pleasures before Eternal joyes Earthly trash before everlasting riches and what little care they do express to have of their Souls of Heaven of being in Covenant with God of having an interest in Christ of gaining the Holy Spirit of Grace thereby to be brought out of that undone estate and condition they are naturally in I see cause to be Afflicted and mourn and weep to let laughter be turned to mourning and joy to heaviness Jam. 4. 9. v. as often as I think of their present sinfulness and their future Eternal miserableness When Jeremiah foresaw the heavy wast and destruction that should befal Moab Jer. 48. at what time the spoyler should come upon every City and no City should escape but the Cities thereof should be desolate without any to dwell therein and Moab should be a derision and dismaying to all them about him there should be no more praise of Moab but a continual weeping should go up the little ones of Moab should cause a cry to be made and the chosen young men thereof go down to the slaughter all joy and gladness should be taken from the plentiful field at the 17. v. the Prophet calls upon all those who are about Moab to bemoan Moab and at the 20. saith he Howl and cry tell ye it in Arnon that Moab is spoyled But how is the Prophet himself affected therewith see v. 31. Therefore I will howl for Moab and will cry out for all Moab mine heart shall mourn for the men of Kir-heres But all that was threatned here to befal Moab was only a Temporal Judgment but when we consider what the neglect of Eternal good things will bring upon these men I could even wish with the same Prophet Jer. 9. 1. v. Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for them 1. By way of Lamentation over those that instead of labouring for these Eternal good things and having their hearts taken up with and set upon them have their hearts wholly set upon sensual pleasures and carnal delights and therefore do spend all their time in making provision for the flesh without the least thought of â—ternity that follows There are many indeed that have nothing to do no callings wherein â—o imploy themselves no business to spend their time about but let me make bold to tell them especially the Gallants of our dayes Thaâ— they have Souls to save and that they have an Heaven to labour for and Eternal good things to make sure of and if they have any hopes to save their Soul to gain Heaven and make sure of those Eternal good things we have spoken of they have work enough every day to do They that say they have nothing to do ought to imploy themselves the more in reading meditating watching over themselves resisting sin with other acts of piety lest otherwise their time which they must afterwards account for pass away without any profit or fruit Every day is precious time and pity it is any one day should be spent in Idleness or evil imployments The Heathen Cicero hath taught us thus much saying Non generati a natura sumus uâ— ad ludum jocum facti esse videamur sed ad severitatem potius ad quaedam studia graviora atquâ— majora Ludo enim joco uti illis quidem licet seâ— sicut somno quietibus caeteris tum cum gravibuâ— seriisque rebus satisfecerimus We are not bred oâ— nature as to spend our time in playing and sporting but in severity and great weighty studies and that we should use sporting and jesting as we do sleep and other recreations only at such times when we have dispatched our weighty businesses Every thing almost in Nature is in motion and performing a kind of labour There is a continual change of day and night The Heavens are incessantly carried about with a daily motion The Sun stands not still but runs its ten or twelve millions of leagues every day The Sea no day ceaseth from its ebbings and flowings But our Age hath produced a generation of men who do afâ—er a most straâ—ge manner spend their whoâ—e time in Idleness Men that seldom know of what colour the dawning of the day is of whom it may be said as â—ully said of Verres the Deputy of Sicily Quod nunquam solem nec orientem nec occidentem viderat That he never saw the Sun rising being in bed after nor setting being in bed before Herein these men imitate that Epicurean Swine who boasted that he had grown old without seeing the Sun either rise or set As â—â—bosheth slept upon his bed at Noon so these men are found to be in â—heir beds at Noon They change the day or a great part of the day into night as oftentimes they change the night into day spending night after night as well as day after day in actions of impiety and prophaness It is said of Theodosias the Emperour that after the variety of worldly employments relating to his civil affairs in the day time he was wont to consecrate the greatest part of the night to the studying of the Scriptures to which end he had a lamp so artificially made that it supplyed it self with Oyl that he might no way be interrupted in dedicating that time to God As he was careful to dedicate some part of the night to God so these are as forward to dedicate it to the Divel As they of Gibeah Judges 19. 25. v. abused the Levites Concubine all night until morning so to the shame of Christianity they abuse and disorder themselves all night and not until morning only
but night after night not being contented to continue from morning until night till wine inflame them as the Prophet hath it Isay 5. 11. v. but they second the days drunkenness with the nights excess As they are never well until they be at it so they never give over when they are at it Prov. 23. 35. v. They can awake in the night to pursue that is evil but sleep away much of the day without doing that which is good without labouring after or so much as minding of the salvation of their Souls and the enjoying of these Eternal good things Or rise they early they are in their rising but like the High Priests we read of that early in the moâ—ning before it was yet day were gathered together against Christ they could not rest until they had apprehended and condemned Christ. No question but there were some of these Confederates that would not in all probability have been hired to come out of their beds or have broken their sleeps to have done any thing that was good but to persecute and condemn Christ now sleep never troubles them now they are awake before day now they are up and abroad about the Dâ—vâ—ls business Who alas observes not many in our days to be of these High Priests minds Men that if they rise early yet it is not to spend the day to the glory of God it is not to imploy themselves in any thing wherein they can with confidence and a good conscience desire any gracious assistance from God It is not to be active for God and Heaven that great end wherefore they have their beings It is not that while they have yet a day allowed them they may be providing for Eternity But to spend the day in sensual pleasures and carnal delights to wast and pass away their time either in Play-houses or Ale-houses those Palaces of Satan Chappels of Hell and Nurseries of all kind of sin and uncleanness little considering that in such a day they thus live thousands and perhaps millions of Souls are loosed from their bodies and presented before God's Tribunal there to receive an Eternal doom and that themselves in a moment may be forced to bear them company Dan. 4. 25. v. Seven times passed over Nebuchadnezzar that is he lived seven years like a beast But many amongst us have lived seven years three times yea seven times told and yet cannot say they have spent seven days to lay in any provision for their Souls against that endless duration these men live all their days like Beasts and happy were it for them might they perish as Beasts When some have thought day after day and night after night too little to labour in for Eternity they can spend day after day and night after night in doing nothing â—or Eternity That I may say of them as Ephorus of his Countrey-men the Cumaeans having no remarkable things to report of them and yet desirous to insert the name of his Countrey in his History of the Grecians relating what worthy acts many Nations had done the Lacedemonians saith he did this valiant act the Athenians did other noble acts but his Countrey-men the Cumaeans did nothing he had nothing to say of them but that they had done just nothing So in like manner we may recite this Holy man who hath done much towards the gaining of Heaven and that Martyr who chose rather to lose his life then lose his soul and that Believer who never thought he could do enough in labouring for Eternal good things but these men we speak of have done nothing at all We may here câ—y out with the Prophet call for the mourning women yea we may call for all such as are skilful of lamentation to wailing Amos 5. 16. v. Here we may excite all that know the worth of Souls and the excellency of Heaven with the Eternal good things thereof to sit down by the rivers of sorrow and weep Lachrymis non verbis miserationibus non orationibus opus est O Christians as often as we behold these kind of men let us look upon them with eyes full of tears as often as we speak of them let it be in words and expressions full of sorrow with sorrowful and lamenting hearts and yet let us not rest here but every one teach his Neighbour lamentation As that Phrase is Jer. 9. 20 v. that there may be a voice heard not in Ramah but in our own Countrey lamentation and bitter weeping Jer. 31. 15. v. Not Rachel only but all Parents weeping for their Children yea and refusing to be comforted for their children because they are not more careful for their Souls and more industrious for Heaven because they sottishly prefer swinish pleasures here before a labouring to enjoy pleasures in Heaven for evermore This very consideration should make us to lament with a doleful lamentation Micha 2. 4. v. 2 By way of Lamentation over those whose minds and hearts are only set upon Earthly things and whose affections are fast nailed to the Earth making all the motions of their Souls to wait upon their Earthly designs and that so fixedly as if they had resolved upon no other Heaven then wealth For which to gain how do they lye flatter swear deceive supplant undermine wrong and oppress others having darkneâ— the eyes of their consciences by offering violence to the tenderness thereof and neglecting the checks thereof they can entertain and digest without scruple or reluctation any means though never so indirect any conditions though never so base any advantage though never so dishonourable or unconscionable to raise themselves in the World Judas will betray the Son of God for a few pieces of Silver Balaam will be contented to curse the Church and People of God for a little honour and preferment Gehazi will multiply lye upon lye for a talent of silver and two changes of raiment Micha's Levite for a little better reward than the beggarly stipend he had before will neither scruple theft nor Idolatry To gain a Kingdom the bargain of treason is presently concluded between Absalom and the Devil He that is greedy of gain will not be backward to lye in wait for the life of his Neighbour Prov. 1. 18 19. v Rather then Ahab shall not have Naboth's vineyard poor Naboth shall be murthered How do we see some enrich themselves by Sacriledge as Ananias and Sapphira Others by Bribery as Felix Others by extortion and grinding the Poor as the griping Usâ—rer and unconscionable Tradesman Others by Symonie as too many of our covetous Church-men The undone condition of many poor Families that are left with naked backs empty bellies and languishing bowels do too sufficiently demonstrate the truth hereof The whole World abounds with men that do make nothing to break through many a hedge to make many a gap through God's Law and their own consciences that they may by shorter passages come to what they aime at then others Oh how many lye under the
Serpents curse Gen. 3. 14. v. They lick dust and eat dust and lye and wallow into the dust On many the judgment of Corah is spiritually exercised The Earth opened her mouth and swallowed up his body but it hath opened her mouth and swallowed up their hearts their time and their affections These men are like the Israelites who preferred Leeks and Onions before Quails and Manna or like that Diaphontus who refused his mothers blessing to hear a Song Or like some low bred Persons that prefer themselves before their betters vaunting and boasting with much vanity and presumption of themselves and of all that belong to them but despise others though their Superiours and betters So these men having set their hearts upon things below care not by what unjust and indirect means they come by them they are resolved to get Rem rem quocunque modo rem They are of the mind of that Atheistical Polititian who said Quod utile est illud justum est That which is profitable the same is just and righteous all is fish that comes to their nets As it was said of Cicero that he was gentle to his Enemies froward to his Friends And as it was unjustly charged by Joab upon David 2 Sam. 19. 6. v. That he loved his enemies and hated his friends So it may be truly said of these men They higly esteem what they should under-value and they under-value what they should highly esteem highly esteeming these poor things below this Mamâ—â—n of unrighteousness in the World and not valuing the incomprehensible excellencies of Heaven the inexplicable and inestimable glory there and all those unutterable and ineffable felicities to be enjoyed at God's right hand for ever-more And why Because their hearts by excessive rooting in the Earth are turned wholly into Earth that they are even drunk with the love of the World and no wonder then if like the Gadarens they prefer Swine before their Souls or like him in the Parable that would go to see his Farm though he lose Heaven Or like the rich Glutton who was so taken up with his great crop and building his new barns that he never thought of Heaven until he was in Hell Or like thousands more in the World who if they have but something to leave behind them for the good of their Children they matter not whether they have any thing to take with them for the good of their Souls Quis talia fando temperet à lachrymis Who can refrain from tears when he relates such a truth Not the Apostle Paul that blessed Saint and Servant of Jesus Christ he cannot speak of them without weeping Philip. 3. 18 19. v. For many walk of whom I have told you often and now tell you even weeping that they are the enemies of 〈◊〉 Christ Whose end is destruction whose God is their belly and whose glory is in their shame who mind Earthly things Nor methinks can any other who knows the worth of Souls and Eternal good things but secretly weep for them As Zanchy complained with much regret of the Lutheran ubiquitaries that he found them ubique every where to vex and molest him so hath every Christian cause to grieve oh that we could all of us with brokenness of heart bewail it that these kind of men are every where to be found And themselves are called to weep by the Apostle St. James who looks upon them as Persons in a deplorable condition Indeed none more frolick and merry none dreaming of more content and freedom from want none less fearing either miseries or judgments than many carnal rich worldlings although what they possess hath been gathered and scraped together by oppression and unrighteous dealings But see what the Apostle saith Jam. 5. 1. v. Go to now ye rich men weep and howl for your miseries that shall come upon you Here we have assigned the reason why they should weep and lament For the miseries that shall come upon you That is saith an Interpreter partly sore afflictions in this life but these are but the beginnings of sorrow And partly also Hell torments in the life to come Hell torments are indeed miseries to come and though here they laugh yet there they will howl O that such Earthly minded ones that be rooting and 〈◊〉 in the Earth as if they meant to dig themselves 〈◊〉 it a nearer way to Hell would consider this before the cold grave holds their bodies and hot Tophet burn their Souls The one is as sure as the other if timely repentance prevent it not for they have damnation for their end Phil. 3. 19. v. Whose end is destruction When an Angel of the Lord threatned the Israelites not to drive out the Inhabitants of Canaan from before them but that they should be as thorns in their sides and their Gods should be snares unto them Judg. 2. 3. v. In the two next verses it is said v. 4. 5. And it came to pass when the Angel of the Lord spoke these words unto aâ— the children of Israel that the people lift up their voice and wept And they called the name of that place Bochim That is as it is in the Margâ—n â— Weepers because the People of Israel did weep abundantly in this place And we have a strain of threatnings in Scripture against such who both sinfully get and use these Temporal things below I say 5. 8. v. Woe unto them that joyn house to house that lay field to field till there be no place that they may be placed alone in the midst of the earth Luk. 6. 24 25. v. Woe unto you that are rich for ye have received your consolation Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Let us mind the words before we leave this point 1. Here the Rich are threatned with this That they have received their consolation we may understand the words either Ironically by way of a scornful jeer unto them that call it a consolation to have riches and account them the only comfort of their lives or at the most the words can intend no more then Woe be to you hereafter for here in this life and only here in this life they have that they call consolation they shall have none of this consolation in the other life CHAP. IX 2. A Second use may be by way of Reproof to those that never look after Eternal good things but are wholly taken up with the pursuit of the good things of this life labouring for the meat which perisheth but not for that meat which endureth unto everlasting life labouring only for back and belly for food and raiment but as for those things that endure to Eternal life them they postpone to the things of this World Here they do as we use to say Set the Cart before the Horse not only equalize Hagar with Sarah though that were injurious enough but they give Hagar the place and make
It is not my purpose to enlarge upon this subject yet would I leave a few words with you to encourage you to labour even for these Temporal things forasmuch as God hath promised them 't is promised to him that feareâ—h the Lord Psal 112. 3. v. That wealth and riches shall be in his house That is when God seeth it good for all promises of Temporal mercies must be understood with an exception they are not to be taken absolutely but conditionally So far as they are helps to the furthering of a Christians main good and no hinderances of his everlasting welfare so far he may be sure to be a partaker of them and God will bâ—ess his endeavouring to gain and possess them Whatsoever he doth it shall prosper Psal 1. 3. v. Indeed we cannot instance in any Temporal good things but in one place or other there is a promise made of it to the Godly Godliness hath the promise of this life What God hath promised to give his People may with his good leave labour for But notwithstanding what I have said a Christian's care should be that whilst he hath his hands in the Earth his heart should be in Heaven and he should learn to live above those things which he cannot live without his chief labour and pains should be to gain such things which will be of most use in Heaven I may say of the best of all Temporal things as the Philosopher said of the City of Athens That it was a City Ad perigrinaendum jucunda but ad habitandum non tuta Pleasant for journeying but not safe for dwelling So these things are comfortable and useful for us journeying towards Heaven but they are not such things as will be of use when we come into Heaven It is good counsel that one gives Omnia ista contemnito quibus solutus corpore non indigebis Despise whilst you are in the body those things whereof you shall have no need when you are out of the body Those things that will be of use in Heaven should principally be laboured for on Earth We cannot better shew our selves to be wise Christians then by taking off this course as I shall by and by shew You know what Christ said when he came to determine the question between the two Sisters even now named Martha and Mary Luk. 10. 42. v. Mary hath 〈◊〉 that good part which shall not be taken from her And why that good part because she had chosen that which should not be taken from her Verily he makes the best choice that prefers those things that will last those things that death cannot rob us of before all other good things in the World It was the saying of Aristotle that great leader of the School and most Eagle-eyed into the mysteries of Nature of all Philosophers called therefore Nature's Secretary concerning knowledge That a little knowledge though but conjectural about Heavenly things is to be preferred above much knowledge though certain about inferiour things It is true herein aâ—so that a little of those things that are Eternal is to be preferred before a great deal of what is meeâ—ly â—â—mporal And this should make every one to labour â—or Eâ—ernal good things as the same Ariâ—â—otle studyed Philosophy he studyed Philosoâ—hy in the morning that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Eloquence in the after-noon that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chief study was that oâ— Philosophy as for Eloquence and other studies they were only by the by as we say Indeed no time better spent then what is spent this way I find it reported of Suarez a very learneâ— man one who wrote many Tomes of Dispuâ—ations that he prized the time he set a part for the searching and examining of his heart in reference unto God above all the time that ever he spent in other stuâ—ies his consâ—ience felt a relenting pang for strength an time so ill imployed this time and strength had iâ— been spent in searching and examining his heart haâ— been better spent and so of every Christian theiâ— time cannot be better spent then in labouring for whaâ— will advantage the Soul in reference unto Eternity and for Heaven where he hopes to spend his who Eternity Even Heaâ—hens have highly esteemed thoâ— Eliâ—ian delights which they did but phansie anâ— have under-valued and contemned the things here be low how sad a thing is it that a Christian's hearâ— should not be more taken up with Heavenly delights which as I shall shew afterwards are no phaâ—sies but certainties Now to back this second branch of the use of Exhortation I shall add the following Motives to what hath been said by way of Confirmation Motive 1. Because Christians labouring or not labouring for Eternal good things will bespeak them wise men or fools Motive 2. Because the greatest of Temporal good things without Eternal good things will leave a man a Beggar leave him in an undone condition Motive 3. Because Eternal good things even without Temporal good things will make a man a rich man Motive 4. Because Eternal good things are real good things and all Temporal good things are but imaginary good things Motive 5. Because Eternal good things only are they that will be for a Christian's life To perswade all men to labour chiefly for Eternal good things I shall besides what I shall now add desire every one to call to mind those eight particulars mentioned in the sixth Chapter And when we remember that God hath commanded this very thing That these things are the chiefest of good things The only lasting good things Good things alwayes desirable The only satisfying good things Good things that do concern the Soul Good things about which our labour will not be in vain Neither will it ever repent us to have laboured for them I conceive the Exhortation will be sufficiently backed with Motives CHAP. XII 1. MOtive Because your labouring or not labouring for Eternal good things will bespeak you Wisemen or Fools My discourse will fall into these two parts 1. Your labouring for Eternal good things will bespeak you Wisemen 2. Your not labouring for them will bespeak you Fools I do begin with the first 1. Your labouring for Eternal good things will bespeak you Wisemen There are more fools in the world then such as we say are to be begged for fools men who are defective in their naturals that are meer Ideots and void of natural understanding Solomon affirms this in his Proverbs alwayes styling the wicked man the fool Prov. 1. 7. v. The fear of the Lord is the beginning of knowledge but fools despise wisdom and instruction 22. v. How long ye simple men will ye love simplicity and the scorners delight in their scorning and fools hate knowledge It is the wicked man here that Solomon stiles fool the man that cares not to be made wise to salvation the man that cares not for the knowledge of Eternal good things There was not a man in all
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
make the owner good Those then to whom God gives Grace they may truely say Their grace is better gold then the world affords 2. The second Instance is that of God the thrice-glorious Jehovah blessed for evermore who is the God of all Grace and the most soveraign only and chiefest good he is Summum verum summum pulchrum summum bonum The chiefest truth the chiefest beauty and chiefest good who Himself is more then a world of worlds filling Heaven and Earth with the Majesty of his glory having before his all-glorious Throne innumerable hosts of powerful and glorious Spirits in comparison of whom the All here below is nothing God brings it in himself as an argument of his own geratness I say 40. 15. v. That all the Nations of the earth are as a drop of a bucket and as a dust of the ballance to him He it is who is the only satisfying and everlasting portion of his people and the apprehension of such a portion as God is will solace and refresh those that have him See Daviâ—'s words Psal 16. 5 6. The Lord is the portion of mine Inheritance saith he the lines are fallen unto me in pleasant places yea I have a goodly heritage He alludes to the manner of dividing the Land of Canaan to the children of Israel which was done by line upon this account also Jacob said I have enough Gen. 33. 11. v. Or I have all And this God is an Eternal God he whose life is Eternity must needs be Eternal Aeternitas enim Dei solummodo naturae substantialiter in est says one Eternity is substantially only in the name of God When God would make his Name known to Moses he tells him what is his name I Am that I am by which name God hath made himself known according to his Eternal Essence whereby he is discerned from all other things which are in Heaven or the Earth or elsewhere Exod. 13. 14. To which that of the Psalmist doth well agree Before the Mountains were brought forth or ever the earth and the world were made thou art God from everlasting to everlasting Psal 90. 2. And of all beings God is the most excellent all beings else falling infinitely short of God himself whose perfections are infinite and without limit all the perfections whatsoever that are found in Creatures are more eminently contained in our great All our All-mighty All-lovely All-glorious God In him is enough to make him the desire of all hearts and the accomplishment of all hopes and wishes Nihil potest quietare hominis voluntatem nisi sâ—lus Deus says one Nothing but God can satisfy the Soul Were the whole earth turned into a Globe of gold it would not fill the heart it would still cry Give Give Only God fills and satisfies those who have him The souls of men are like Noah's Dove Wicked mens souls are like the Dove out of the Ark they are in a constant motion ever restless seeking for some satisfaction for themselves but find none but pious souls injoying an Eternal God are like the Dove returned to the Ark when they take up their rest in God God is totus totus desiderabilis wholly amiable every whit of him to be desired Where may we find such a man says Pharoah of Joseph implying that such another would hardly be found Gen. 41. 38. so may I say Christian where wilt thou find out such a God as God is Multi sacerdotes pauci Sacerdotes Multi in nomine paâ—ci in opere said one of the Antients So many good things are presented unto the Soul but none are so desirable to the Soul as God is his Manifestations are a Paradise his Communications a very heaven in the hearts of all that injoy him If there be any object of Delight either in Heaven or Earth it is God who is more radiant and shining then all light more fair then all beauty more sweet then all pleasure and infinitely farr more excellent then either words can express or mind deliver The Spaniards say of Aquinas that he that knows not him knows not any thing but he that knows him knows all things He that possesseth God possesseth all things that may make him happy but he that hath no interest in God possesseth nothing that can make him happy Ipse unus erit tibi omnia quia in ipso uno bono bona sunt omnia In God all goodness is summed up and wraped up together Happy soul that can say My God and my All the God of my heart my portion and my Inheritance to all Eternity But the world methinks is like some great Kings court wherein are both great Statesment and young children the children are very much taken with pictures they delight to feed their eyes and fancies with gildings paintings hangings and such fine things but the wise and grave Statesmen pass by these their business is with the King I compare he greatest part of men to these young children these are wholly taken up with what they judg gaudy and outwardly fine but there are others like the wise and grave Statesmen whose eyes desires and ways are unto and wholly set upon God And indeed no wonder if those that know the worth of God have their hearts set to have God for their God for to injoy one God is far better then to injoy many worlds When Charles the fifth Emperour in a challenge to Francis the first King of France commanded his Herald to proclaim him with all his Titles styling him Emperour of Germany King of Castile Aragon Naples Sicily c. Francis commanded his Herald to call him so often King of France as the other had Titles by all his Countries intimating that France alone was more worth then all the Countries which the other had So when men of the world bragg of their honors livings and great Lordships He that can say God is his God that God is his Portion he may oppose this one God to all Dignities and Possessions whatsoever for when a man hath God he hath all God is blessedness it self he is a good in whom there is no evil But this is not all for he who thus injoys God is made good God being the source the spring the fountain and original of all that good which is in the Creature from him comes all that good any of his have received as the beams from the Sun or water from the Fountain and from him comes all that good any one can expect hereafter God is good and he does good so he is good and makes all those who have him for their God in Covenant with them Good They who injoy God in heaven are made glorious those upon earth that have God for their God are made gracious God is an holy God and those upon whom he bestows himself in a special manner he makes them holy he stamps his Image upon them he conveys his blessed Spirit into them to sanctify their natures to purg
conscience follow him and when he hopes to stand rectus in Curia upright in Judgment he shall Conscience witnessing against him be condemned Goes he down to Hell the place of torments yet thither also will Conscience follow him there it will lodg in his bosom and be a Chest-worm that will never leave gnawing What else is that worm our Saviour speaks of when he says Mark 9. 44. v. Where speaking of Hell their worm dyeth not but Conscience The Poets have a fiction concerning 〈◊〉 a Gyant mentioned by Ovid in the fourth book of his Metamorphosis that Jupiter striking him dead for his attempting to ravish Latona the Mother of Apollo and Diana he was sent to Hell where he was adjudged to have a Vâ—lture to feed upon his Liver that ever grew again with the Moon Conscience is like Tâ—â—yâ—â— his vulture and is ever a gnawing upon wicked mens inwards many times in the ruffe of all their jollity here and in another World for ever hereafter In Hell also Conscience is that fire that never goes out Mark 9. 44. v. No length of time can wear out Conscience in this life and no space of Eternity can wear it out in another life It was conscience that made Joseph's Brethren to remember the cruel usage of him twenty years after in Egypt Conscience Janus-like hath its double aspect it is not content to glance only at what is to come but it also looks back to what is past it brings to remembrance every one of the sinners violations of God's Laws I remember my fault this day said Pharoah's Butler Gen. 41. 9. v. his conscience brought it to his memory when as he had forgotten it And so does the Conscience of many a man many years after that they have done a wickedness their conscience brings it to their memory and perplexes them So it did Nero after he had killed his Mother and Wives So it did Otho after he had slain Galba and Piso So it did Herod the great after he had caused his Wife Mariamne to be put to deatâ— So it did Theodoricus King of the Gothes after he had murthered Symmacus and Boetius his son in Law So it did our Richard the Third after he had murthered his two innocent Nephews And so it did Judg Morgan who gave the sentence of Condemnation against the Lady Jane Gray shortly after he condemned her fell mad and in his raving cryed out continually to have the Lady Jane taken away from him and so ended his life Verily that man who hath an ill conscience especially if God have opened the mouth thereof to check and condemn him as it did those before mentioned what ever his estate may be in an outward respect though he should possess as much as any ever did of these Temporal good things yet is he to use some Similitudes borrowed from a famous Preacher but like him that is worshiped in the street with Cap and Knee but assoon as he stept within doors is cursed and rated by a scolding Wife Or like him that is lodged in a bed of Ivory covered with cloth of Gold but all his bones within are broken Or like a book of Tragedies bound up in Velvet all fair without but all black within the leaves are gold but the lines are blood But what is all the rack the horror and torment of Conscience in this life though it be an hell upon earth to that everlasting and immortal sting of Conscience in Hell when in Hell to all Eternity the sinner must undergo the lashes of conscience Conscience making him for ever to remember his sins committed in this life It is and will be Conscience that will be the sinners remembrancer of his sins against God in another life Though Saul kill himself yet he cannot kill his Conscience Though Judas and Achitophel hang themselves yet they cannot hang their Consciences Though men murder themselâ—es as not being able to bear the checks and rackings of conscience here yet they cannot free themselves from the everlasting gnawings of conscience hereafter As the reasonable Soul of Man is immortal so conscience also is immortal There is not a person upon the face of the Earth that we must always live with upon Earth but with his Conscience a man is always to live with Therefore the Egyptians in their Hieroglyphicks expressed an ill Conscience by a Mill which always grinds the Soul with the remembrance of evil things past When we dye as one observes we must leave all books behind not a book of St. Augustine's St. Basil's or any other no not the Bible that book of books can we carry along with us but the book of Conscience that we must carry with us that will lye open before us for ever that will hiss like a Snake in the bosom of Impenitent ones for ever that will trouble them for evermore that will put them for ever in mind of two tormenting things First that through their sins they are deprived of all the good things of Eternity the which they might with timely labor and pains have obtained Secondly that they are mancipated and bound to everlasting torments which by labouring for Eternal good things whiles they lived they might have avoided And from hence will be engendered a two-fold grief which with extream bitterness will gnaw and bite like a worm the hearts of those miserable ones for ever These things being first considered we may easily find out who is the good man and also who will be the Eternally happy man The good man is the man of a good Conscience the man that endeavoreth to keep a good conscience without which no man truly believeth 1 Tim. 1. 19. v. Holding faith and a good conscience which some having put away concerning faith have made shipwrack It is a note that one hath upon these words A good conscience is as it were a Chest wherein the doctrine of Faith is to be kept safe which will quickly be lost if this Chest be once broken For God will give over to errors and heresies such as cast away conscience of walking after God's word Such a good man as we now speak of was St. Paul Act. 24. 16. v. And herein do I exercise my self to have always a conscience void of offence towards God and towards Man Well may he pass for a good man amongst all men that endeavors neither to offend God nor Man And that can when calumniated take up St. Paul his protestation Act. 23. 1. v. I have lived in all good Conscience before God until this day as if he had said however I am calumniated and by some accused of profanation yet I can appeal to God that I have lived in all good conscience And this makes me merry at heart when otherwise their calumnies would sadden my heart For our rejoycing is this the Testimony of our Conscience that in simplicity and godly sincerity not in fleshly wisdom but by the grace of God we have had our conversation
saying Take I pray thee my blessing that is brought to thee because God hath dealt graciously with me and because I have enough I have enough saith Esau I have enough saith Jacob though the word â—e one and the same in both places in the English I have enough yet it is by Divines observed that there is a difference in the Original Jacob's word is different from Esau's Jacob's word signifies I have all things and yet Jacob was poorer than Esau Esau had much but Jacob had all but how had he all Because he had the God of all he had God that was all And indeed as one observes Habet omnia qui habet habentem omnia He hath all things that hath him that is all things God alone was enough to Jacob and God alone would satisfy David's desire Psal 73. 25. v. Whom have I in heaven but thee and there is none I desire upon earth besides thee So great is the capacity and largeness of the Soul of Man that no Riches no Dignities Kingdoms nor the Empire of the whole World no Pleasures in a word no finite and limitable good can quench its insatiable thirst and desire nothing can do this but some immense infinite and boundless good and such as containeth in it self by way of Eminency or preheminency the fulness of all good whatsoever This David insinuated Psal 17. 15. v. Satiabor cum apparuer it gloria tua as the vulgar translation renders those words I shall be satisfied and filled when thy glory shall appear As if David had said No other thing can give me full contentment except the manifestation of thy glory which is an infinite and illimitable good David is here conceived to speak of that confidence and hope that himself and others of God's people have of happyness and satisfaction after this life when their bodies that sleep in the grave shall be awaked to the resurrection of Eternal Life then their happyness will be full in the measure without want of any thing that can make them happy all their desires shall be then satisfied They shall be abundantly satisfied with thâ— fatness of thy house Psal 36. 8. v. It were impossible to imagine that any one should have an interest in God and not be happy Psal 144. 15. v Happy is that people whose God is the Lord But in this life the happyness of the best is but like an house in building hereafter when they shall injoy God in heaven and be glorified with Christ in those heavenly Mansions when they shall wear upon their heads a Crown of life and be blessed associates unto Angels and all glorified spirits then the top-stone of perfect and everlasting happyness shall be put on At their conversion they are restored to the possession of some of those good things they lost in Adam but in heaven they shall injoy all those good things they lost in Adam 6. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because Eternal good things concern our Souls other good things concern the body only As the soul is to be preferred before the body so our labor and pains should rather be for those things that concern the soul than for those that concern the body only It is most true there is an excellency even to be taken notice of in the body and most excellent things might be observed touching the Noble Structure and Symetry thereof its figure frame temperature and proportion not any part of the common lump of Claâ— being fashioned like to it It is said of Galen that he gave Epiâ—urus an hundred years time to imagine a more commodious Configuration or Composition of any one part of a humane body When David spends his thoughts upon the curious frame of Man's body he seems to look upon himself as it were in amazed Extasies See Psal 139. 13 14 15. v. Thou hast possessed my reins thou hast covered me in my Mothers womb I will praise thee for I am fearfully and wonderfully made marvelous are thy works and that my Soul knoweth right-well My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth Where David compares the Workman-ship of the body to the curious Needle-work of some skilful Woman The body is indeed a little miracle of Nature a vessel made capable of the best Jewel an house prepared for the best inhabitant every part whereof hath its wonder neither is there any piece in this Exquisite frame whereof the place use and form doth not admit wonder and exceed it God having invested the body with many noble Endowments made it a mirror of beauty and printed upon it surpassing excellencies But yet a Christians greatest labor and pains should not be for the body but for the soul the body indeed is to be provided for but the more special care should be for and about the soul The Egyptians parted with their money after that with their cattel and last of all with their land to buy bread to feed their bodies and what should not a man part with and do for the good of the soul The Heathen man could say Major sum ad majora genitus quam ut mancipium sim mei corporis I am more noble and born to more noble ends then that I should become a Slave to my body And should not Christians who are made capable of an infinite good and do far exceed him in spiritual nobility as having God for their Father Christ for their elder-brother conclude it far short of those noble ends for which they were born to toyl and labor all their whole life only to nourish to feed and cloth the body and in the mean time to neglect the soul which is far more excellent then the body Shall they only look after what is conducing and accommodated to a corporal life and not mind what will be good for their souls when they must injoy an Eternal life It is said of Caesar Major fuit cura Caesari libellorum quam purpurae That he had greater care of his books then of his Royal robes for swimming through the waters to escape his enemies he carried his Books in his hands above the waters but lost his Robes That heathen Epimanondus being dangerously wounded with a Spear so that he sunk down as one dead and after coming to himself he asked if his Target were safe his cheif care was about his Target So should it be with a Christian about his Soul his cheif care should be about his soul that must in the first place be regarded and cared for the body is but the souls upper garment and although that should fall into hands of unreasonable men though the Soul should lose its upper garment yet if the soul it self be safe all is safe but if the soul be lost all is lost God lost and Christ lost and the society of glorious Angels and blessed Saints lost and
shall come hereafter to take up his own to himself into heaven he will not look so much amongst the great ones of the earth the rich and wealthy as amongst the persecuted and contemned ones Out of them he will find his own out of them he will gather those who shall be Eternally happy Mal. 3. 17. v. In that day when I make up my Jewells saith the Lord The phrase notes that God's Jewells now lye scattered in the dirt and God hath his time to take them up and to bring them into the closet of Heaven but in gathering together of these Jewells God will pass by Palaces and look into Cottages he will pass by the rich and take the poor he will pass by the honorable and take the despised ones In the 1 Cor. 26. v. Ye see your calling Brethren how that not many wisemen after the flesh not many mighty not many noble are called The Apostle doth not say not any but not many How many are now in Hell under the Eternal hatred of God who when they lived had as much of the world as most now have who when they lived flourished in as much pomp and worldly glory as any now do and were served and waited upon in as much state as any now are And these men accounted their condition happy and of the like opinion are such as they once were at this day they content themselves with their present Temporal possessions and neglect the things of heaven that are Eternal For which I shall assign such Reasons as follow 1 Reason Because it is natural for men so to do Temporal good things do agree with their corrupt natures 2 Reas Because men do fancy that in these Temporal things below doth consist the only comfort of their lives 3 Reas Because these Temporal things being near at hand do dezâ—le the minds and distract the Judgments of men 4 Reas Because Eternal good things are not without great labor to be obtained 5 Reas Because men know not the excellency of Eternal good things 6 Reas Because men do noâ— as they ought work upon their hearts such divine exhortations thereunto that they find in scripture which are backed with strong reasons and incouraged unto by many sweet promises The agreeableness of Temporal good things which are so neaâ— at hand unto mens natures and fancies corrupted by Original sin as also the greatness of that labor by which Eternal good things are to be obtained ignorance of their excellency and the want of working upon mens hearts Scripture Exhortations thereunto and Divine promises thereof are some of those reasons why men labor so much for Temporal good things and so neglect Eternal good things 1 Reason Because it is natural for men so to do Temporal good things do agree with their corrupt natures every thing in religion is Antipodous to nature amongst the rest for a man to be dead to the world for a man to take his heart off from things below for a man to prefer things to come before things present and to have his conversation in heaven such things as these are wholly against nature But to hunt after the transitory trash of this world to set a greater value upon things below than upon things above to prefer things pleasant to flesh and blood before what pleases God these things agree with the corrupt natures of men which made the Heathen Poet say O curvae in terras animae caelestium inanes shewing how the Souls of men are bent to the earth and not regarding heavenly things It is not more unnatural for a stone to ascend upwards or for a spark of fire to descend downwards than it is for the corrupt natures of men to look after these Eternal objects There is a generation of men whose names are written in the earth as the Prophet hath the phrase Jerem 17. 13. v. called the Inhabitants of the earth Rev. 12. 12. v. in opposition to the Saints and heirs of heaven Men that may with the Athenians give the Grass-hopper for their Badge a creature that is bred liveth and dyeth in the same ground a creature that though she hath wings yet flyeth not somtimes she hoppeth up a little but falleth to the ground again but naturally liveth and dyeth on the ground So these Terrigenae fratres as one calls them they are bred upon the earth they live and dye on the same earth and they naturally mind only the things of the earth and their affections can no more ascend heaven-ward than a worm can fly upwards like a Lark Hence that command directing us about the Object we are to place our affections upon Col. 3. 2. v. Set your affections upon things above not upon things on the earth the object prescribed them they are to be upon Things above heavenly things things that will out last the days of heaven and run parallel with the life of God and line of Eternity The Command implyeth that our affections are before conversion naturally placed other where than they should be viz. Upon earthly things and fading objects The Serpents seed and so are all men by nature does naturally lick up the dust of the earth By nature all mens affections are taken off their proper Center they are crawling upon the earth they center themselves in the things of the earth they imbrace only such things as are sutable to sense although there be never so many snares and temptations therein to indanger their souls It is made the description of a child Isay 7. 15. v. That he knoweth not to refuse the evil and do the good And it may well pass for the description of a natural man Such folly and simplicity is upon the Sons of Men. Not a man naturally till he be converted and regenerated will choose any thing but as such a thing is connatural to and commensurated with that depraved appetite within Herein men somwhat resemble the Load-stone altogether despising and counting as nothing Gold and Silver mettals so excellent in their own nature makes choice of Iron and draws that unto it with a violent and greedy affection Such is the nature of men that they too often neglect things of greatest worth and most precious esteem to pursue what is of far inferior value It may be found true in these mens souls that which Solomon took notice of to be somtimes in the world Princes go on foot and Servants ride on horse-back things of greatest worth are debased and base things are advanced they suffer Temporal things to be like Antichrist even to lift themselves up above all that is called God in their Souls these shall and do with them sit upon the throne in the Soul but God and Christ and the spirit of Grace are shut out heaven and the favor of God had in no esteem Grace and glory not looked after There is indeed since the fall of Adam an unsutableness between mens natures and any spiritual or heavenly object hereby their hearâ—s are
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