that they will not only conform to â—he sinful lusts and pleasures of the World but they so idolize Temporal things that they place their onely and chiefest happiness in the enjoyment of the World they terminate their happiness here Though a man may as well think to extract Oil out of a flint or fire out of water as happiness out of these Temporal and terrestrial things To seek for happiness in any thing below is to seek for the living among the dead 3. Reas Because these temporal things being near at hand do dazâ—le the mind and distract the Judgments of men The sight that now the best here below have of those Eternal good things in Hâ—eaven is but weak dark and obscure for saith the Apostle 1 Cor. 13. 12. v. Now we see through a Glass darkly And again Now I know in part If Saint Paul and other enlightned ones see but darkly and in part surely Children of darkness see nothing at all If the vigourous and sparkling eyes of Heavens darlings see no clearer the blind and bleer eyes of others behold nothing The Saints see a great deal yet nothing to what they shall see in Heaven where the illustrious beauty of Eternal good things shall be displayed in a most glorious Emphasis and they have their eyes fixed upon them through all Eternity An Eagle-eyed Christian by the eye of Faith beholding the beauty of these things sees a great deal of excellency and worth in them why they should be laboured for and the oftner he looks thereon the more he is enamoured therewith and he is made restless until he enjoys them As it is said of Apelles that by his often beholding and looking on the Woman whose picture he was drawing though at first he minded his Art only yet secretly love did creep into his affection at the same time which made him languish away till Alexander helped her to him as his wife so 't is with a Believer his heart pants after these things as the Hart pants after the water brooks and his Soul even languisheth away till God help him to possess them as his own But now a generation of men having no other but sensual eyes which serve only to behold Objects near hand not Objects at a great distance they apprehend nothing in these Eternal things to affect them withal and therefore do they acknowledge nothing in them to make them desirable or worth taking pains for I remember what I have read of Nicostratus who being himself a cunning Work-man he finding a curious piece of work and being wondred at by one and asked what pleasure he could take to stand as he did still gazing on the picture answered Hadst thou mine eyes my Friend thou wouldst not wonder but rather be ravished as I am at the inimitable art of this rare and admired piece Had these men the eyes of Faith to behold things within the vail to see the Sun-like resplendent Body of Christ there to look upon our Jehovah's face there and the glory of all crowned Martyrs and other the glorious Inhabitants of that happy place surely things below would not dazâ—le their eyes so much as they do they would rather be looked upon as so much dung and dross in comparison of these but though they are sharp-sighted into things of Earth yet are they blinder then a Mole in beholding any Spiritual or Celestial beauty As Moses did Heb. 11. 27. v. so other of the Saints do see him who is invisible but these see nothing but what is visible They have no other but bodily eyes to see with and so God cannot be seen 2 Tim. 6. 16. v. Whom no man hath seen nor can see And having no other but bodily eyes it is no wonder if things as far off as Heaven do seem very small and little unto them and those things which are nearer unto them seem of a greater magnitude It is here as it is with many ignorant men who standing here below and looking upon the Sun Moon and Stars in Heaven whereof the first and several of the last are many times bigger then the Earth yet by such ignorant People the Stars are judged to be only pretty little golden spots of the breadth of a peâ—ny or of a man's finger and the Sun or Moon not broader then a bushel or a Cart-wheel The reason of this mistake is this these Heavenly luminaries are at a great distance from them from the Earth to the Starry Heaven Astrologers have made it sixteen millions three hundred thirty-eight thousands five hundred sixty two miles and such ignorant Persons will not allow for the distance and so are not able to judge thereof So it is here with carnal ignorant ones the things of Heaven are now accounted but small because of their distance though in themselves great but Earthly things are accounted great because of their nearness though in themselves small Now as Eve's looking upon the Tree of knowledge did her much prejudice she was thereby tempted to eat thereof and thereby lost an Earthly and hazarded an Heavenly Paradise So to men looking upon such things as the Temporal good things of this life are with no other eye then that of sense their eyes are dazled with the splendour of them and they seem great and do them a great deal of prejudice they make thousands not to hazard only but even to lose an Heavenly Paradise whilst all their searchings and enquiries all their plottings and contrivings all their labour and pains are chiefly after them neglecting those Magnalia Aeternitatis those great things of Eternity Why do not men love those things more why do not men desire them more why do not men labour and take pains for them more The very reason is because they see them no clearer If men saw them clearer they would love them more If men saw them clearer they would desire them more If men saw them clearer they would labour for them more When Jacob had seen Rachel's beauty he loved her loving of her he desired to have her to be his Wife desiring her he laboured twice seven years to obtain her And though Lovers hours are full of Eternity yet his love towards her and his desire of her did facilitate his labour and made the time seem short But now Temporal things being near at hand and more clearly seen men who are devoid of Grace have their eyes dazled and their hearts bewitched therewith for the World is a bewitching thing and as one says the World at last day shall be burnt for a Witch Herewith the dâ—vâ—l who is daily trading with men for the Souls be witcheth millions The World is the greatest price that the Dâ—vâ—l hath to give for a Soul What else doth the Dâ—vâ—l use when he would be dealing with Christ As that which was the most forcible temptation he could use he offers him all the Kingdoms of the World and the glory of them he had been tampering with Christ before but
the year was over all their pomp was taken away and they banished into some obscure place ever after One King knowing this and being called to reign over that Nation that short time of his reign for it was but one year as King he was not lavish in spending his revenues but heaped up all the treasure he could gather together to send into the place where he was to live afterwards that so in the little time of his reign he might prepare and provide to live comfortably all his life after Christians I only make this use of it The Lord hath given you time to live in this World and but a little time you are every day going down amain the stream of time into the great Ocean of Eternity and it will not be long before you come thither it may be not a week it may be not a day The Lord may come upon you as upon Entichus iâ— the Acts 20. 9. â— before the Sermon be ended oâ— this Assembly broken up and gone home your shorâ— life will soon be ended and how suddenly you know not while you live here you are in the way to Salvation you suck at the breasts of those Ordinances that may feed you to Eternal life you have an opportunity to make such provision as will serve all your liâ— long in another World that you may live happilâ— after that you are banished hence after that you arâ— deprived of Temporal accommodation lose this opportunity and you are undone for ever and will â— miserable for ever Plutarch tells of Hannibal that when he coulâ— have taken Rome he would not and when he woulâ— have taken Rome he could not Now is the time of obtaining Heaven in this life you have an opportunity to gain Eternal good things but if you let go this opportunity and do not improve the season of life believe it Christians God wil not afford you another opportunity when this life shall be ended The Ancients painted Opportunity with an hairy forehead but bald behind to signify that while a man hath opportunity before him he may lay hold on it but if he suffer it to slip away he cannot pull it back again Felix looked for a better opportunity to hear Paul but we do not read that ever he found such an opportunity more as that he did then let slip Poor Jerusalem lost her day and could never find it more And therefore the Lord weeps over Jerusalem because she had slipt the opportunity of doing her self good Luk. 9. 41. â— He beheld the City and wept over it Saying If thou hadst known even thou at least in this thy day the things which belong to thy peace but now they are hid from thine â—yes Now thou hast slipt thy opportunity Thousands under Eternal misery are now convinced that â—hey have slipt the opportunity of getting any share in Eternal good tâ—ings It was wisely done of Noah to take his time and to â—uild an Ark before the Flood came to the saving of â—imself and his Houshold But foolishly done of the â—hole World besides that they did not improve the â—undred and twenty years time that God gave them â—nd not only time but an opportunity also by means â—f Noah a Preacher of righteousness to have made â—rovision both of Bodies and Souls The very want â—f making that provision was the ruine of them It was wisely done of Joseph to take the time and observe the season and opportunity of laying up Corn in the years of plenty that Egypt might have wherewithal to live in the years of dearth and famine Had not that season and opportunity been taken the misery of the Egyptians had been intolerable It was wisely done of Nineveh to take their time and opportunity that God gave them to repent whilst the fourty dayes continued otherwise they had been destroyed but thus they came to be spared For this end God gave Nineveh those fourty dayes that they might husband that opportunity for their good and preservation that they might not be destroyed So God hath afforded unto you Christians the opportunity of this life to husband and improve it to the best for your poor Souls to gain an interest in Jesus Christ to lay hold upon Eternal life and to obtain a future and everlasting happiness The time allowed is but short Cito pede praeâ—erit aetas Our dayes pass away like a Post glide away strangly and every day every hour and every minute added to the time of our life is so much taken from our life And it is a most true saying Vita est punctum temporis a quo dependit aeternitas It shall be with us to Eternity hereafter as we spend the time of our present life here according as we now prepare for Eternity so will it be with us to Eternity To squander our short time here and in it not to labour for Eternal good things is as much as ouâ— Souls are worth as much as Heaven is worth and as much as Eternity is worth In this point we may learn a piece of blessed wisdom from our Saviour John 12. 35. v. Yet a little while is the light with you walk while ye have the light lest darkness come upon you Yet Christians you have the day of Grace and the light of the Gospel continued now labour and take pains before Eternal darkness come upon you Be not like to Charles King of Sicily and Jerusalem who was called Câ—â—ctator not in the sense of Fabius because he stayed till opportunity came but because he stayed until opportunity was past If you will not learn wisdom from Christ yet learn it from that subtle Serpent Saâ—an he rageth and doth all the mischief he can he bestirs himself because he knows his time is short Rev. 12. 12. v. Woe to the inhabiters of the earth and of the Sea for the devil is coming down unto you having great wrath because he knoweth he hath but a short time O be not any of you worse thâ—n the devil is not your time shorter be not ye more negligent and careless in doing what may Eternaly save you thâ—n the Devil is in doing all he can Eternally to damn you he delayes no time because his time is short to get you to Hell delay not you any time because your time is far shorter to get to heaven 6. Help Get a sight of these Eternal good things by the eye of Faith I doubt not but the sight of Eternal good things hereafter will be most ravishing It will certainly be a most pleasant and ravishing prospect to see all the excellencies of Heaven to see the beauty of Jerusalem that is above whose walls are of Jasper whose building is of Gold whose gates â—re of Pearls and whose foundation is of precious â—tones to see the King in his glory you know I â—ave sometimes mentioned that promise Isaiah 33. â—7 v. To see the King in his beauty or glory There â—s a great deal of difference between
one of his adversaries answered it is in vain he cares neither for Gold nor Honour the small things of this world which most men account great have not been taking with those with whom the whole world was despised and that had there eyes set upon the great things of Eternity Gracious hearts cannot rest satisfied with such low things that Reprobates may have as well as they these admire and hunger after those things which none but the darlings and favorites of Heaven can have as knowing that a man possessing the former may go to Hell and without an interest in the latter can have no hopes of Heaven What labor and pains have these taken for such things Phill. 3. 12. I follow after saith St. Paul if I may apprehend that for which also I am apprehended of Christ Jesus v. 13. Forgetting those things which are behind and reaching forth unto those things which are before v. 14. I press toward the mark for the price of the high calling of God in Christ Jesus A full place setting forth St. Paul his great labor and pains to gain the prize of heavenly glory for saith he in the 12. v. I follow after and verse the 14. I press towards the mark It is the same word in both places and signifieth with utmost eagerness to pursue and follow not simply to follow but to follow as an Hunter follows his prey who pursues it untill he take it Or rather as a persecutor that will not give over nor rest untill he have him whom he persecuteth For it is the same word that signifieth to â—ersecute shewing that the earnestness of St. Paul his â—pirit in pressing towards the mark now is the same that â—t was in his persecution of those that pressed towards â—he mark before the Apostle is resolved not to rest unâ—ill he had attained his end Forgeting those things that â—re behind and reaching forth unto those things which â—re before Ad ea vero quae sunt priora extendens me â—sum that is prono quasi praecipiti corpore ferri â—d scopum straining and stretching out head and hands â—nd whole body A manifest Metaphor from runners in race to lay hold of the prize of the high calling of â—od in Christ Jesus Ad praemium supernae vocationis in Christo Jesu The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie est praemium quod datur certantibus ac vincentibus It signifies that reward which was wont to be given by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jugd in the Olympick games amongst the Grecians to those who overcame therein Whence it is that some render the Greek word by Palmam rather then by Praemium which is thought to be too general a word they are not a few that approve of Palmam and they render this reason for it Propterea quòd certaminum judices datâ virgâ palmeâ designarent victorem How copious is the Apostle in relation of his labor and pains taken for that incorruptible Crown as he calls it 1 Cor. 9. 25. for that Crown of life as it is called by St. James chap. 1. 12. and by St. John Rev. 2. 10. for that Crown of Glory as it is called by St. Peter 1 Pet. 5. 4. I shall therefore to conclude this point only urge the following of Solomon's counsel Pro. 2. 20. That thou maist walk in the way of good men and keep the paths of the righteous and also the practising of St. Paul's Exhortations that we read in his Epistles to this purpose Phill. 3. 17. v. Bretheren be followers together of me and mark them which walk so as ye have us for an example So Phill. 4. 9. v. Those things which ye have both learned and received and heard and seen in me do And the God of peace shall be with you Heb 13. 7. v. 5. From the paucity and fewness of that number that will be found to have their share in Eternal good things Thousands hope they are such as shall be happy for ever and yet they will find themselves mistaken even men whose hellish nature is written in the face of their conversations that he that runs may read it whose tongue pleads the cause of the Devil and speaks the language oâ— Hell yet â—hese do strongly hope for Heaven thougâ— the God of Heaven hath told them over and over again in his Word that none such as they shall ever come there these do strongly hope to be Eternally happy in the Kingdom of Heaven though Christ hath said John 3. 3. v. Except a Man be born again he cannot see thâ— Kingdom of God these do strongly hope to see God in Happyness though God hath told them Heb. 12. 14. v. without holyness no man shall see the Lord The Angels for their unholyness were cast out of Heaven and shall we think that God will take unholy ones into Heaven The place in the Temple that did represent Heaven was called the Holy of Holies and if no prophane or unclean things might enter the Temple much less into that more Sacred place These strongly hope to escape Hell and forever to be happy in Heaven though God plainly tells them in his Word That the Wicked shall be turned into Hell and all the people that forget God Psal 9. 17. And again They all shall be damned that obey not the truth but have pleasure in unrighteousness 2 Thes 2. 12. v. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire takeing Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting Destruction from the presence of the Lord and from the glory of his power 2 Thes 1. 8 9 10 v. Nothing more common then for those who have least grounds to build hopes of Heaven and Eternal happyness upon yet to nourish most confident hopes thereof in their hearts see that place Prov. 14. 16. v. A wise Man feareth and departeth from evil but the Fool rageth and is confident A wise man he is jealous over his own heart he trembles at the judgments whilst they hang over his head in the threatnings of God he meets God with intreaties of Peace and so redeems his own Sorrows but what followeth A Fool that is a wicked Man he rageth and yet is confident Transit confidit as some render it he rangeth and yet is confident he passeth on from sin to sin like a mad Man and yet persuades himself all shall do well he runs on in wicked ways and practices without any remorss or sorrow and yet he is a confident man he shall go to Heaven and be Eternally saved as well as the best Such another you read of Psal 36 1 2. The transgression of the wicked saith within my heart that there is no fear of God before his eyes And yet in the next words He flattereth himself in his own eyes untill his iniquities are found to be hateful Wicked
men are very apt to have good conceits of themselves Wretches that give way to all manner of sin and uncleanness and fulfil the lusts of the flesh and of the mind yet they are confident of Heaven and the injoying Eternal good things in heaven when they are running headlong to Hell But these men will be frustrated of their expectations Pro. 10. 28. v. The hope of the Righteous shall be gladness but the expectation of the Wicked shall perish Pro. 11. 7. v. When a wicked man dyeth his expectation shall perish and the hope oâ— unjust men perisheth Methinks it is one of the most doleful spectacles in the whole world to stand by such a one in his dying hour that all his life long never took any care for his souls Eternal welfare never so much as entertained any serious thoughts of Eternity but spent all his days in sinning against God and then to think of his Soul and his hopes departing together and with what a sad change he appears in Hell that was confident he should have appeared in Heaven with what amazedness he stands amongst Devills that was confident he should stand before God That place is remarkable Job 11. 20. v. But the eyes of the wicked shall fail and their hopâ— shall be as the giving up of the Ghost As a dying man a little before his death is pritly joyful and merry entertains some hopes of a longer life but when his Eye-strings crack and the tokens of death appear upon him then his heart fails him and all his hopes are dashed in pieces and taken from him just so it will be with the greatest number of Men in the world they are full of hopes for Heaven and Glory and Everlasting life they are confident that they shall have their share of the good things of Heaven untill they come to dye but then their hopes leave them and all their expectations perish for of those many that hope to injoy Eternal happyness there are but few will be Eternally happy Matth. 22. 14. Many are called but few are chosen to Eternal life there shall droves and herds of Men be damned to all Eternity but there is but a little flock that shall be saved Heaven is a stately Pallace but with a narrow portal hence so few enter in at it Matth. 7. 13 14. v. Enter ye in at the straight-gate for wide is the Gate and broad is the way that leadeth to Destruction and many there be that go in thereat Because strait is the gate and narrow is the way that leadeth unto life and few there be that find it It is but a little flock to whom the Father 's good pleasure is to give the Kingdom Luk 12. 32. v. The Greek words are Emphatical there are two diminutives Fear not little little flock To shew that the flock that shall come to the Kingdom of Glory it shall be but a little little flock Alas they are but as the Gleanings when the Vintage is done here and there a bunch left upon the outmost branches but one of a City and two of a Tribe Matt. 24. 13. He that indureth to the end shall be saved The love of many shall wax cold but he that indureth to the end shall be saved Loe it is but an He a single Man a very few holdeth out in comparison of the many Apostates that fall from their own stedfastness Somewhere I have read it of St. Chrysostome that he asked this question in a publick Sermon of his at Antioch How few are there think you in the City of Antioch that shall be saved and it was thus resolved In this great City of Antioch where there are an hundred thousand persons and above I hardly saith he in all my observation can discern an hundred that look after Jesus Christ and of these hundred I have great doubt many of them are unsound towards God We live in a land where many thousands profess Christ but God knows how few of them shall be Eternally happy hereafter Thousands and Ten thousands shall be woful and miserable indeed to all Eternity that never doubted of being glorified and happy to all Eternity The broad way to Hell is dayly thronged with passengers when the narrow way to Heaven hath in it but few travellers Infinite are the stalls and styes of bruitish Paganism and how many poor Savage Indians are there that know nothing of God and blind-folded Mahumetans who are taught to enslave their faith to a wretched Impostor and obstinate Jews that are wilfully blind and will not see the light of that truth concerning the Messias though shining clearly in the writings of the Prophets that if the whole world were divided into One and thirty parts there are as is observed by Geographers but five parts thereof that know or profess Jesus Christ thirteen parts of the world are possest at this day by Turks and Jews neither of which acknowledg Jesus Christ Seven parts of the world are possessed by meerly Heathens which know not Christ but worship Stocks and Stones and but five parts possessed with Christians so that there are Six and Twenty parts of the world that never look after a Christ that only can free us from Hell and give us possession of Heaven that only can deliver us from Eternal Torments and bestow upon us Eternal Happyness And of these five parts possessed by Christians how few make it their labor and pains to provide for Eternity Very true are the words of the heathen Orator Deteriorum magna est natio boni singulares there is a great nation of bad ones and but a few good ones but few that imbrace goodness and godlyness How should this consideration be as a motive and spurr to every one diligently to labor to be of that little number that shall go to Heaven and injoy the Eternal good things of heaven If there should be but one or two of a Town saved it is each man's duty to labor to be one of those two When that Questionist had demanded of our Saviour Luk. 13. 23. v. Lord are there few that be saved Christ he returns him this answer in the 24. v. Strive to enter in at the straight-gate for many I say unto you will seek to enter in and shall not be able Christus non respondit huic ad ea quae interrogabantur docuit tamen eâ—m quid ut salvaretur faceret though Christ tells him not that few shall be saved to satisfy his curiosity yet he would have him and us to strive and labor to tugg and take pains to enter and that from this consideration because many will seek to enter and not be able their seeking will not serve the turn will not do the work there must be laboring and striving to enter 6. From the necessity that there is of an injoying Eternal good things It is said of Pompey that when he was to carry Corn to Rome in time of Dearth he was in a great deal of
ye received your consolation The first of the Beatitudes is given to the poor and needy The first of the woes is given to the rich and such who abounded with the Temporal good things of the world Riches proving two oft not only impediments to Vertue and Piety but occasions to Sin gotten for the most part they are by sin and occasions they are often times afterwards of sin and without Repentance consequently of Eternal Damnation It is an hard matter to have them and not to be hindred from Heaven by them they being fuel to mens Lusts le ts to Prayer and blocks in the ways of Piety and Devotion many times Matth. 19. 24. It is easier for a Camel to go through the eye of a Needle then for a Rich man to enter into the Kingdom of Heaven Here Christ alludes to a proverbial speech among the Jews and it was this When men did brag and boast they would do strange works and great matters their friends would jeer them with this you can as soon bring a Camel through a Needles eye as do it Now Christ in a solemn way useth this Proverb they knowing what he meant that as it is a thing not easie to bring a Camel through a Needles eye so it is a thing not easie neither to bring a Rich man to the kingdom of Glory How many have had them but they got no good by them they do rather poyson them then profit them What kept the Young man from following of Christ in the same Chapter Great possessions Christ tells him at the 21. v. If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in Heaven and come and follow me but at the 22. v. When the young man heard that saying he went away sorrowful for he had great possessions When Christ that spake as never Man did persuaded him to sell all come again then to follow him He was so far from obeying Christ that without any civility or good manners tendred unto Christ his Master he rudely and unthankfully departs from Christ neither love to Christ nor desire of Eternal life could prevail with him to stay with Christ any longer he was loath to part with his great Possessions that if Heaven and Eternal life be to be had upon no other tearms Christ may keep his Heaven to himself He will have none he will keep his possessions upon earth for all possessing of Eternal life How good had it been for this young man that he had never been a Rich man How many do we see in the world injoying a Confluence of temporal good things to kick against God Hence that Caution Deut. 6. 10 11 12 v. And it shall be when the Lord thy God shall have brought thee into the Land which he sware unto thy Fathers to Abraham to Isaac and to Jacob to give thee great and goodly Cities which thou buildest not And houses full of all good things which thou fillest not and wells digged which thou diggest not Vinyards and Olive-trees which thou plantest not when thou shalt have eaten and be full Then beware least thou forget the Lord thy God which brought thee out of the Land of Egypt from the house of Bondage And indeed so it fell out at the 32. Deut. 15. But Jesurun waxed fat and kicked nay more then he forsook God which made him and lightly esteemed the Rock of his salvation His heart was exalted against God though he had in his possession Houses full of good things yet for want of having his heart filled with Goodness he kicked against God like the young Mulet when it hath sucked turns up his heels and kicks at the Damm Nay that is not all for he runs from God like the fed Hawk that forgets his Master There are but few Jehosaphats in the world some I hope there are that do imitate so good a Man It is said of him 2 Chron. 17. 5 6. That he had riches and honor in abundance and his heart was lift up in the ways of the Lord in the ways of God's commands to do such things as God required and that were pleasing and acceptable unto God The higher God had raised Jehosaphat in his Estate the lower he kept his Heart in a way of obedience to the God of his Estate the more God had enriched Jehosaphat the more Jehosaphat set himself to obey God what God had given him became as Oyl to the wheels of his obedience and made him more fit and willing for service But alas it oft-times proves otherwise with very many that injoy much of these Temporal good things that they have had cause to curse the time that ever they had an Estate that ever they had abundance of the good things of this life they have found them as enchantments to draw away their hearts from God and as Trumpets sounding a Retreat and calling them off from the pursuance of Religion these things are as great weights upon the backs of thousands hindering them from ascending up the hill of God Solomon's Wealth did him more hurt then his Wisdom did him good it was his fulness and abundance that drew out his spirits and dissolved them and brought him to such a low ebb in Spirituals that it remains a question with some Whether he ever recovered it to his dying day What a sad story was that of Pius Quintus When I was in a low condition said he I had some comfortable hopes of my salvation but when I came to be a Cardinal I greatly doubted of it but since I came to the Popedom I have no hope at all For as it is the misery of the poor to be neglected of men so it is the misery of the rich to neglect God and too oft to neglect the worship and service of God Rare fumant faelicibus arae the Altars of the Rich seldom smoak But herein now lyeth the excellency of Eternal good things above the best of Temporal good things that as these are often found to do hurt to the Owners so the other good things make the owners thereof to be good not only make them happy in another life but they make them good here that they may be happy hereafter And this will appear by laying down some instances of Eternal good things that may be had in this life all which have in them this Excellent property to make those who have them to be Good I shall Instance in these five Particulars 1. In Grace 2. In God who is the God of all grace 1 Pet. 5. 10. v. 3. In Jesus Christ who is the author and giver of Grace 4. In the Spirit who is called the spirit of Grace Heb. 10. 29. 5. In a good Conscience consequent of Grace Such things as these cannot but make that man a good Man who injoys them surely he must needs be a good man that hath his heart established with Grace Heb. 13. 9. That is sanctified by
see the sports out then quit the present spectacle though he had assurance given him to be adopted into Caesar's Family Indeed here was one that had an offer made him too great for a fool a fool he was indeed for he understood not his own felicity and therefore rejected what he understood not And such fools are they that prefer base momentany pleasures before Heavenly treasures that have no other objects of their affections but those which are the objects of their eyes that esteem more of money then mercy of Earth then Heaven of fading vanities then Crowns and Scepters of a Kingdom Glaucus who changed his Armour of Gold with Diomedes for his Armour of brass stands upon record for a fool And they deserve no other title who exchange present enjoyments for future and Eternal happiness such a one as learned Davenant hath it on Colloss 2. Quisquilias the sauro praefert prefers trifles before treasure 2. Motive Because the greatest of Temporal good things without Eternal good things will leave a man a Beggar leave him in an undone condition We have many Beggars in this world more will there be in another world It is a great judgment that is laid upon that man whom God brings to beggary and yet how many are through riot and excess brought even to a morâ—el of bread nay forced to beg their bread a truth which Christ noteth in him that is commonly called â—he prodigal Child Through his prodigality he â—rought himself to such beggary and penury as He â—ain would have filled his belly with the husks that the Swine did eat and no man gave unto him Luk. 15. 16. v. It is said at the 13. v. that he Wasted his substance with riotous living And what follows At â—he 16. v. it is said He would fain have filled his belly with the husks that the Swine did eat and no man gave unto him And of them that used to Rise â—p early in the morning that they may follow strong drink that continue until night till wine inflame them and the Harp and the Viol the Tabret and Pipe and Wine are in their feasts it is said their honourable men are famished and their multitude dryed up with thirst Isay 5. 11 12 13. v. How many are there who in swilling and drinking pass away and lavish out much time that might otherwise be spent in labouring for Eternal good things and afterwards are even starved for want of necessary food In that dreadful prophesie against Ely his House one thing threatned is that unto him whom the Lord should make Priest in the room of Ely those that were left of Ely his House should crouch for a morsel of bread 1 Sam. 2. 36. v. And it shall come to pass that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread And what does David wish to befal the Children of his slanderous Enemies Psal 109. 10. v. That they may be continual vagabonds and beg yea seek their bread out of desolate places And therefore Agur prayes for food convenient Prov. 30. 8 9. v. Give me neither poverty nor riches feed me with food convenient for me And he assigns the reason why he prayes against proverty Least I be poor and steal and take the name of my God in vain Beggary is a great judgment and exposes to such wayes and courses as will bring further judgments oft times it puts men upon fraudulent and violent means to get a living Necessity makes many a thief want is a sore temptation to steal this Agur feared therefore prayes against extream poverty What is the great care of many that they may not want hence they labour and hence they spare what they do get by labour they are loath to be beggars loath to beg their bread before they dye To beg in old age oh 't is hard I wish many would consider of it now that God prospers them Hast thou Christian an estate art thou as we use to say well to pass so have been many that now receive thy Alms and have sometimes as little expected want as thou dost Hast thou thy limâ—s to labour for a living improve thy time thou seest many a lame Person beg his bread from door to door that as little feared the loss of his limâ—s as thou now dost 'T is sad when a Family is full of wants it would cut our hearts to see the naked walls the ragged cloaths the mean lodging places and hear the cryes of hungry bellies in some Families Little do many know how some are bitten and pinched with want and extream penury oppressed with poverty living as so many Lazars in a starving and famishing condition Is it so sore a judgment to be a Beggar in this world far sorer it will be to be a Beggar in another world to be a beggar in Hell Beggars here cry for a bit to fill their bellies Beggars in Hell will howl for a drop to cool their tongues Beggars here do oft become the scorn and â—ontempt of men that dwell about them Beggars in Hell will be made the scorn not of men only but of God and Angels Beggars here suffer many and long yea a succession of afflictions and miseries Beggars in Hell will and must undergo great unspeakable and everlasting torments And this is that condition which will be the lot of thousands for want of labouring for Eternal good things Men that now have eminent stations in the world that are cloathed with purple and scarlet that have their hundreds and thousands by the year that have their chests well filled their tables well spread that fare deliciously every day and that undervalue their poor neighbours and do contemn their meaner Brethren yet these for want of Eternal good things will be left Beggars and in an Eternally undone condition Innumerable are the Temporal mercies and good things of this life that men careless of Eternity do enjoy all the dayes they live they live upon mercy and all these good things they do enjoy may be called Mattaniahs that is the gifts of God but the time is a coming the name of Mattaniah shall be turned into Zedekiah that is the Justice of God I remember that when Jehojakim the King of Judah was taken captive by Nebuchadnezzar Nebuchadnezzar sets up Mattaniah his Fathers brother to be King and changed his name to Zedekiah 2 Kings 24. 17. v. Mattaniah signifieth the gift of God but Nebuchadnezzar changes that name into Zedekiah which signifieth the Justice of God In Hell the now sleighters of Eternal good things however here they may abound in Temporal enjoyments will find mercy turned into Justice they will be stript of all what now they possess of the world and be left worse then the poorest Beggars in the world What a change was that the rich man in the Gospel met with Luk. 16. 24. v. He was rich and faired deliciously every day he had
seeing the King â—t an ordinary time and seeing him when he is in his â—obes with his Crown upon his head and his Scepter in his hand and set upon his Throne with all his Nobles about him in all his glory God doth manifest himself now unto his People but this is not all he intends they shall see of him he will manifest himself unto them in â—eaven in his Glory What a most ravishing sight will it be there to see the Lord Jesus Christ wearing the Roâ—e of our humane nature in the presence of his Father arrayed as was said of Mordecat â—sther 8. 15. v. in Royal apparâ—â— and with a great Crown of Gold upon his head to see the noble Army of Martyrs to see those millions of blessed Saints that have lived upon the Earth cloâ—hed in white and following the Lamb whither soever he goes to see the Angels those Morning Stars and to hear those Heavenly Choristers Eternally singing Jehovah's praise And lâ—stly to see what ever of Eternal good things we have mentioned before The best sight we have here of these things is but cloudy and obscure for we see but through a glass darkly whilst our Souls are hid in the dark Lanthorns of our bodies Here we see only some broken beams of Heavens glory but some few glimpses thereof as they are scattered up and down in the Scriptures so much as sets the Soul a longing rather then gives any true satisfaction When we come to possess them then we shall see more thâ—n the Scriptures do mention more then our hearts can conceive I may take up part of that extasie Saint Paul breaks out into 1. Cor. 2. 9. v. Eye hath not seen what God hath prepared for them that love him The eye hath seen many admirable things in nature it hath seen Mountains of Chrystal and Rocks of Diamonds it hath seen Mines of Gold and Coasts of Pearl Spicy Islands so Travellers tell us and Geographers write of the eye hath seen the Pyramids of Egypt the Temple of Diana Mauseolus Tomb which by Geographers are made the wonders of the World but what is all this and more then this to what the eyes of Saints in Heaven shall see Then iâ— shall be said to every glorified one Vide quod credâ—disti apprehende quod sperasti â—ruere quod amaâ—ti Beâ—old now and see clearly what formerly thou believeâ—st faintly Crede quod non vides videbis qâ—â—â— non credis Because that they have not seen and yet believe they shall then see more then now they do believe and have their eyes fixed upon them to Eternity These beautiful and beatifical objects they shall see and still desire to see and though they shall be satisfied in seeing of them yet they shall not be satiated with the sight of them To have but one glimpse of them though it were presently gone it were verily a great happiness beyond all that the World affords but they shall never lose the sight of them they shall have it to all Eternity their eyes shall be Eternally open to see them And without doubt the getting of a sight of these things whilst here will quicken the hearts of the Children of men to labour and take pains for them But what an eye must that be that can see at such a distance as Heaven is some compute that betwixt us only and the Starry Firmament there is no less then seventy four millions seven hundred three thousand one hundred and eighty miles and if the Empereal Heaven as many say be two or three Orbs above â—he Starry Firmament how many more miles is it â—hen beyond And the further distant any thing is from us the less clear sight can be had thereof but at such a distance no Corporeal eye can behold any object whatsoever yet may they be seen by the eye of Faith Faith is a sure Prospective-glass by help whereof the Soul may see things though afar off Did you never observe an eye using a Prospective-glass for the discovering and approximating of some remote and yet desirable Object Such a Glass the Soul hath of Faith it can discover and approximate things that are most remote remote I say and that either in respect of time or in respect of place I shall give an instance or two to clear this And first in respect of time It is said of Abraham by Christ himself who directs his speech to the Jews who were often calling Abraham Father Your Father Abraham rejoyced to see my day and he saw it and was glad John 8. 56. v. It will not be amiss for the understanding of this place to enquire what day this was that the Patriarch Abraham so much rejoyced to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit ut laetitiam gestivit The word signifieth He did leap or skip for joy 't is such a joy as is expressed by some bodily gesture Abraham it seems could not contain his affection could not keep it in but out it must And why He rejoyced that he might see surely it was something worth the seeing that he who was now well nigh an hundred years old should as if he had been grown young again fall to leaping for joy stayed discreet and grave Persons will never be so exceedingly moved but upon some very great occasion And such was â—â—at here in the Text it was to see Christ's day But Christ hath many dayes Christ hath more dayes then one Luk. 17. 22 v. And he said unto the Disciples The dayes will come when ye shall desire to see one of the dayes of the Son of man and ye shall not see it It is true as God he was before all dayes before all time having neither beginning of dayes nor end of life as is said of Melchisedeck Heb. 7. 3. v. Before the day was I am he But as man he hath many dayes The Lords day is his day Rev. 1. 10. v. I was in the Spirit on the Lords day As man he is called Lord of the Sabbath day Math. 12. 8. v. For the Son of man is Lord even of the Sabbath day So the day of Judgment is called the day of Jesus Christ Philip. 1. 6. v. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. And at 10. v. That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ So Philip. 2. 16. v. Holding forth the word of life that I may rejoyce in the day of Christ The time of Christ's preaching here on Earth is called Christ's day and thus understand that Luke 17. 22. v. before mentioned where Christ tells them they should desire to see one of the dayes of the Son of man that is After Christ was departed out of the world they should desire his bodily presence here with them again to comfort them So also the day of Christ's birth may and is
called his day in the place before mentioned when Christ tells the Jews Your Father Abraham rejoyced to see my day But the great question will be this how Abraham did see this day of Christ's birth It is clear in the words that Abraham had his desire granted He did see Christ's day he saw it though it were two thousand years before it came to pass But how saw he this day of Christ's birth It was oculis animi says Piscator by the piercing eye of his Faith It is most true that Abraham saw not the day of Christ as the Shepheards and wisemen of the East saw Christ in the Manger at Bethlehem the one being sent thither by the Angel and the other guided by a Star that they might see and behold Christ Nor did Abraham see the day of Christ as Simeon saw Christ in the Temple at his Mothers Purification Nor as Zacheus who had a sight of Christ from the top of a Sycamoor-tree being climbed up thither to get a sight of him But Abraham saw it luce fidei by the sight of Faith Faith helped Abraham to see Christ and to see his day as clearly as he was seen by the Shepheards or Wise men of the East as clearly as he was seen by Simeon or Zacheus and this two thousand years before it came And as Faith can discover and approximate things remote in respect of time so things remote in respect of place It is said therefore That Faith is the evidence of the things not seen Heb. 11. 1. v. by it may be seen what is afar off Some write of one Lynceus that he could see an hundred and thirty thousand paces off but the eye of Faith can see further The eye of the Eagle is very sharp and piercing she can see from Heaven to Earth she can spy her prey afar off she and her Birds can look upon the Sun Faith is such an excellent eye it can see him who to the eye of the body is invisible By Faith Moses saw him who is invisible Heb. 11. 27. v. God is invisible to any eye but to the eye of Faith And as God is an invisible God a being that no natural eye ever saw or can be that way seen so also are all the Eternal good things of Heaven so saith Saint Paul 2 Cor. 4. 18. v. he sayes that things that are Eternal are not seen But in the very same Verse he sayes that we look at things that are not seen Though they be things that are not seen yet Saint Paul sayes of himself and other Believers that by the eye of Faith they could see them they could by the eye of Faith see Eternal things While we look not at the things which are seen but at the things which are not seen for 〈◊〉 the things which are seen are Temporal but the things which are not seen are Eternal In which words it is observable that Saint Paul saith That he and other Believers look at the things which are not seen and those things not seen that they look at are Eternal they are good things that are Eternal And without doubt such a sight as the Apostle here means cannot but work very much upon the heart of a Christian A sight of the day of Christ by Faith greatly rejoyced the good old Patriarchs heart It even ravished his heart to hear the wonderful promise of God concerning the Messias and to foresee the joyful performance which he saw would follow in due time The Apostle Saint Paul is Perplexed but not in despair 2 Cor. 4. 8. v. he is Cast down but not destroyed 9. v. he faints not saying Though our outward perish yet the inward man is renewed day by day 16. v. And the reason of all is laid down at the 18. v. While we look not at the things which are seen but at the things which are not seen And these things which are not seen are Eternal In like manner such a sight would work signally upon our hearts if we could by the eye of Faith but have a sight of Eternal good things it would make us long until we come to the fingering and possessing of them till we have livery and seizin of them Such a sight would inflame our hearts with love to them it would make us like a Suitor or Lover who is not satisfied who is willing to do any thing and take any pains that he may enjoy his desired Object He that gets this sight will certainly find his affections setled upon them and having his affections setled upon his heart will be set to take pains to gain them When Sampson had seen Dalilah he loved her loving her he could not be at rest until he enjoyed her When Jacob had once seen Rachel he loved her loving her he was contented to labour and take pains the space of two hard Apprentiships that he might possess her CHAP. XIV Some directions in labouring for Eternal good things VVHerein is shewed how a Christian should labour for Eternal good things As 1. Faithfully 2. Diligently 3. Cheerfully 4. Abundantly 5. Earnestly 6. Vnweariedly And because I have been long upon this subject I shall speak but briefly hereunto and so conclude this Text. 1. In labouring for Eternal good things labour faithfully let there be sincerity in using all those means whereby Eternal good things are to be gain'd take heed in the use thereof that there be no squinting aside at any thing else Verily not every one that useth those means are labouring after Eternal good things but may have their eye rather upon Temporal good things like the Monk in the Story who looked downwards towards the Earth like a mortified Person but 't was only to find the keys of the Abbey The Monk indeed seems to have been a most mortified man and dead to all these things of the World and to have minded things above Even so do many others how attentive are they in hearing of the Word of God how often are they reading of the Scriptures how earnest are they in praye◠how frequent in eating Sacramentally the Body and Blood of Christ in the Lord's Supper But alas their hearts are not upright for God not any delight in such duties not any love to God's wayes not any hungring desire after Eternal good things moves them but they are conscious to themselves that there is something else which doth set them upon this work and that notwithstanding all they do they are not faithful in these and the like holy observances Verily thousands there are who will hereafter bewail such kind of labour and pains taking When Cardinal Woolsey was cast out of his Princes favour and left to his enemies fury said he If I had served my God as faithfully as I have served my King he would not have left me thus And will not those men say so when they come into Hell that have been as you call them true drudges to the World but hypocritical in all their seeming
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
use thereof he holds out to the end 4. When he will not take up or be put off with any other good things but such as are eternal 5. When he goes on to labour though God keep him low and mean though he receive no pay nay though he meet with many discouragements 6. When he does this thing at all times improves every hour and minute of time 1. When he does it in the day time 2. When he does it in the night time 1. When he does rem agere when his heart is intense and serious about eternal good things Orantis est nihil nisi caelestia cogitare he that is imployed in any holy and sacred imployment should have his mind set only on heavenly things Luk 9. 62. sayes our Saviour there No man having put his hand to the Plough and looking â—ack is fit for the Kingdome of God The meaning is â—hat as he that ploughs must have his eyes alwayes â—orward alwayes upon his work to guide and direct â—is hand in casting and laying the furrows straight and â—ven for his hand will be quickly out and his Plough â—o amiss when his eye is off So he that heartily reâ—olves for heaven and seriously sets himself to labour â—or eternal good things such a one addicts himself wholâ—y and intently to the business of Religion I remember a story of a certain Youth who being â— the Temple with Alexander when he was to offer inâ—ense to the gods and the youth holding the golden â—euser with the fire in it a coal fell on the youths hand â—nd burnt â—is wrist but the youth considering what a â—cred thing he was about for all he felt his wrist to be â—urnt yet he would not stir but continued still to the â—nd the burning of his wrist did not disturb him when â—ey were offering to the gods So then a Christian â—ay truâ—y be said to be taking pains for Eternal good things when he so vehemently applyes himself to understand apprehend and gain them that at the same time he scarcely observes or takes notice of such things as do occur his senses the whole force of his Soul buâ—â—ing it self herein as in one of its most supream and most noble actions and imployments of all other Like that Archimedes a great Mathematitian who when a City of Sicilia wherein he dwelt was taken by the Romans he never took any notice that the City was taken when the Souldiers broke into the house where he was yet he takes no notice nay when they brake into his Study he was not the least moved nor took any notice of them he was drawing Lines in the dust and did not mind them insomuch as one of the Souldiers thinking they were disregarded drew his Sword and killed him Then a man labours indeed for Eternal good things when he is so bent upon this his imployment as that famous Painter Zeuxis was about his Paintings who being asked the reason of his so much carefulness and exactness answered Aeterniâ—atiâ— pingo I paint for Eternity and what Augustus saies of the young Romaâ— is verefied in him Quicque vult valde vult whatsoever he does herein he does it exactly and to purpose And then does a Christian the like when he spends the marrow of his soul and the strength of his spirits abouâ— Eternal good things about things that will abide foâ— ever not for ten twenty or thirty years but foâ— ever Surely he had need to be serious in what he goes about who is labouring to provide for what must endurâ— to Eternity and be provision not for a few years buâ— for Eternity Such one should so be imploying himselâ— for Heaâ—en as the Duke of Alva said of himself Thâ— story is this King Heâ—ry the fourâ—h asking him whethâ— he had observed the Eclipses No saith he I have so much to do upon Earth that I have no leisure to look up to Heaven 2ly When he does use the right means to gain Eternal good things such as are the Ordinances of the Gospel It is acknowledged by all that in every man there is an innate appetite to the chiefest good and Eternal happiness but as naturally all men do err about the knowledge of it what it is so also about the means how to attain the same The best means we can use in our labouring for Eternal good things are Gospel Ordinances Manna from Heaven usually falls in the dew of those spiritual Ordinances and warm milk streams into their mouthes who suck at the breasts thereof They are so many golden stair-cases by which our souls may climbe above the thickets and dunghils of this world as high as Heaven to view and contemplate the things of Eternity They are as so many wings to help the Soul more speedily to approach the presence of its Creator They are so many Conduit pipes to convey the water of life and motions of God's spirit into our hearts And as Galleries in which both Saints and Angels walk beholding the Glory of him that sits upon the Throne Zach. 3. 7. Now when a Christian improves these Ordinances rightly then he labours for Eternal good things then when he searches for these things as Saul did for David when he said 1 Sam. 23. 23. v. I will search him out throughout all the thousands of Judah so when he searches for them through all the Ordinances of the Gospel searches for them in reading and hearing of the Word Preached searches for them in the Sacraments of Baptisme and the Lord's Supper c. But to come to particulars 1. When he searches for them in reading and hearing of the word preached He hath an high esteem of the Scriptures with him the Scriptures are to other writings as Joseph's Sheave was to his brethrens or as the Sun is to the lesser Stars he accounts of all writings but as so much wast Paper in comparison of them I may here apply the answer of Budaeus to Francis the first King of France when the King asked him if all the books in the world were to be burnt but one what one that should be to preserve Learning Budaeus answered that he would save the works of Plutarch because they had in them impressions of all Sciences but let the like question be propounded to a Christian desirous to obtain Eternal good things his answer will be though all the books in the world were to be burnt and Plutarch also to bear them company yet if the book of the Scriptures were preserved in them a man might find impressions of all Arts and Sciences of all kind of Divinity both contemplative and practical The Scriptures being as that Princely Preacher Count Anhalt used to say The swadling band of the Child Jesus provided they are to informe us in matters of Faith to guide and direct us in the course of life to discover and reveal unto us what God hath prepared for those that love him things that eye hath not seen nor ear heard nor have
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
viz. Eternal life There is no creature hath a more noble end then Man there is neither Seraphim Angel nor Arch-Angel that surpasses Man in his end How should the thoughts hereof cause every Christian's end and design to take a nobler flight then to stay within the narrow bounds of a visible Sphear things of another world should raise the hearts of such noble creatures as Men are and not be contented with such things as they dayly see with their eyes and touch with their hands The things that we dayly see being but small inconstant and of short continuance the other great firm and in fine Eternal and answer the end wherefore God gave us life The excellency of any thing lies herein when it answers the end whereunto it was assigned what is a thing good for that does not answer the end whereunto it was assigned The end wherefore Men will get a Clock into their houses is to strike what is a clock good for that will not strike it does not answer its end The end wherefore Merchants are at great charges to build or buy Ships is to sail in them upon the Waters What is a Ship good for that will not sail it does not answer its end The end wherefore a Man hires a Servant is to do his work what is a Servant good for that will not do the work he is set about he does not answer his end The excellency of any thing lyes herein when it answers the end unto which it was assigned so herein lyes the excellency of a Christian viz. To attain unto the end wherefore God gave him a being Hence it is that the Apostle goeth about to breed in us an holy Ambition telling us we are born for higher matters then any earthly things are therefore not to be so base minded as to dote on these transitory things but to seek after things above Col. 3. 1 2. v. though we may have Temporalia in usu yet should we have aeterna in desiderio Temporal things may be by us used but Eternal things should be by us desired It is said of Isidore that being at a great Feast and there beholding a great sign of God's bounty towards the sons of Men suddenly breaks forth into abundance of tears being demanded the cause for and said he I here feed on earthly creatures that am created to live with Angels 8. From that willingness to dye and to have an end put to this tâ—mporal life that the injoyment of Eternal good things will work in us That Man will never be unwilling to dye that can say as St. Paul does Phil. 1. 21. v. Mors mihi lucrum to dye is gain Death will no ways indamage me but rather turn to my advantage hereby I shall gain heaven though I lose the earth and an happy Eternal life though I have an end put to this miserable and mortal life Not every one is thus a gainer by Death they that have labored only to gain the world the more they have gained whilst they did live the greater is their loss when they dye It was a good saying of one to a great Lord upon his shewing him his stately House and pleasant Gardens Sir you had need make sure of Heaven or else when you dye you will be a very great loser When men are sure to lose by death t is no wonder if they be loath to submit unto death How many tell us they have been utterly undone by great Losses some have lost all by Fire others by Water some have lost all by Theeves and others at Land some again have lost all by Pyrates and Shipwrecks at Sea but the greatest number of men are undone by death Death robbs them of all death spoyles them of all their great Estates in the world and takes away from them what they were unwilling to part with When the Duke of Venice had shewn unto Charles the Fifth the glory of his Princely Pallace and earthly Paradice the Emperour instead of admiring it or him for it only returned him this grave and serious memento Haec sunt quae faciunt in vitos mori These are the things which make us unwilling to dye Some of the Turks have said they did not think Christians believed there was an heaven because they saw them so loath to dye and to go to it such an aspersion have some of those Infidels cast upon our Religion but none are loath to go out of this world but such as have not made sure of Eternal good things laid up in Heaven When the people of Israel were come to the very entrance of Canaan the children of Reuben and the children of Gad regarding not that good Land desired Moses that they might stay on this side Jordan because it was a place meet for their droves of Cattel which they more respected then their passage into Canaan Numb 32. 2. and following verses they were loath to go over Jordan the land on this side Jordan pleased them so well not far unlike these children of Reuben and Gad are they who be of that Cardinals mind unwilling to quit their parts in Paris for any hopes whatsoevr of Paradice loath to quit the pleasures and profits of this life in hope of those incomprehensible joys of Eternal life and esteem more of one Bird in the hand then two in the bush Certain it is a Man will never yield to part with this life untill he have gotten good hopes of a better life t is that will help a Christian to out-face Death He that hath gotten treasures laid up in Heaven will not be loath to part with the greatest treasures upon Earth Nay such will rather rejoyce at the sight of those things they have so longed to see and now must possess to all Eternity Contemnuâ—t presentia ad futura festinant little regarding things present and hastening toward things to come such a one can say when death approaches Mâ—riar ut videam I am willing to dye that I may see God and Christ and all the Eternal good things of Heaven And with St. Paul I desire to be dissolved and to be with Christ which is farr better Phil. 1. 23. And with Babylas slain by Decius in the words of the Psalmist Return unto thy rest O my Soul for the Lord hath been beneficial unto thee and now my soul be glad for now cometh thy rest thy sure rest thy sweet and never fading rest and can truly say he is willing rather to be absent from the body and to be present with the Lord. 2 Cor. 5. 8. v. This was it made the Martyrs go to their death with cheerfulness and songs and run to the Stake as to a Garland It was the sight of these things that made them not loath to dye any kind of death as some of them being asked what made them so to suffer they have named that Text 1 Cor. 2. 9. Eye hath not seen nor Ear heard neither hath it entred into
the heart of Man the things that God hath prepared for them that love him Though death spoyl such a one of all the good things of life yet like the believing Hebrews mentioned Heb. 10. 34. v. he takes joyfully the spoyling of his Goods knowing in himself that he hath in Heaven a better and more induring substance It is storied of the Duke of Bulloin and his company when they went to Jerusalem as soon as his company saw the high Turrets they gave a mighty shout that the Earth rang so when a Christian at death that all his life long hath been providing Eternal good things shall see the Turrets of the heavenly Jerusalem shall see that induring substance laid up for him in Heaven shall see those Rivers of Pleasure that are to be had at God's right hand for evermore shall see those things that now are invisible shall see such things as no mortall Eye ever saw shall see what no heart is able to conceive and shall see that all these things are his own and that they shall now be possessed and injoyed by him for ever unto all Eternity what joy what gladness what rejoycing of heart will there be in him In some places of the West Indies there is an opinion in gross that the soul is immortal and that there is a life after this life where beyond certain hills they know not where those that dye in the defence of their Countrey should remain after death in much blessedness which opinion made them very valiant in their fights and willing to dye in defence of their Countrey The bare opinion of the Druides who taught that the soul had a continuance after its seperation from the body made many of their followers hardy in great attempts and abated in most the fear of Death When a Christian hath labored for and by his labor obtained what will nourish his immortal Soul unto Eternal life and be provision for it in Eternal life none can express the willing thereof to leave the body A Christian now looks upon Death to be a valley of Achor a door of hope to gain entrance into Paradice to bring him Malorum omnium ademptionem bonorum omnium adeptionem a removal of all things that are evil and an enjoyment of all things that are good and that not good only for a season but for Eternity Old Hilarion could not but wonder his soul should be so loath to depart out of his body and therefore when he lay a dying it is said of him he bespake it in this manner Soul get thee out thou hast for seventy years served Christ and art thou loath to depart or afraid of Death When a Christian hath husbanded all the time of life for the good of his Soul and finds it stored with grace and assured of glory he is not afraid or unwilling that his soul should leave his body he hath hope in his death and that makes him to be be willing to submit to death Pro. 14. 32. v. The wicked is driven away in his wickedness but the righteous hath hope in his death I have done with two of the first perticulars I propounded to speak to upon this Point I have shewed by way of Explication when a man may be said to labor for Eternal good things and I have shewed by way of Demonstration That Eternal good things are to be labored for The third perticular propounded was to speak something by way of Confirmation and here I shall shew that labor is chiefly to be used for and about Eternal good things CHAP. VI. I come now to Confirm this Truth That the great labor and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things To which end I shall speak to these following Perticulars 1. OVr labor and pains ought chiefly to be imployed not about perishing but Eternal good things because God hath commanded it 2. Our labor and pains c. Because Eternal good things are the chiefest of good things 3. Our labor and pains c. Because Eternal good things are lasting good things other good things are perishing good things 4. Our labor and pains c. Because Eternal good things are good things always desirable good things that a man shall never be weary of 5. Our labor and pains c. Because Eternal good things are the only satisfying good things 6. Our labor and pains c. Because Eternal good things concern our Souls other good things concern only the body 7. Our labor and pains c. Because our labor about Eternal good things will not be in vain 8. Our labor and pains c. Because even to Eternity it self it will never repent us to have bestowed the greatest labor and pains about Eternal good things 1. I shall begin with the first of these eight and say something to that Good reason there is that Our labor and pains ought chiefly to be imployed not about perishing but Eternal good things Because God hath commanded it it is charged upon us as a duty and if we obey not we run our selves into a spiritual Praemunire that Almighty God who tells the number of the Starrs calling them by their names he charges us to do so and if we obey him not we offer an affront to his Soveraingty as if his will were not reason enough for his commands And to his wisdom as if he did not know what Laws were good for us And to his Justice as if the ways of God were not equal If any ask me Quis requisivit who hath required this at our hands who requires that our labor should chiefly be about Eternal good things I answer It is the great GOD of Heaven and Earth that by his word made all things to whom the Winds and Seas obey And it is well we have express commands from God in Scripture for this else the world is full of curious Heads and prophane Hearts to outface and out-wrangle such a Truth nay any truth indeed which men are laborâ—â—â— oath to yield unto so ready are carnal men to be the Devil's Proctors against God and haveing their wits and spirits whetted upon the Devil's whetstone to cavil against spiritual and flesh-crossing truths I wish all that do love God and do make it their daily work to labor chiefly for Eternal good things may be all of the mind of that reverend Baldassar as he expresses it in an Epistle unto Oecolampadius Veniat veniat verbum Domini submittemus illi sexcenta si nobis essent colla Let but the word of God be urged upon us and we shall not be unwilling to lay down our very lives in obedience thereunto were this but the resolve and holy temper of Mens hearts a few Scriptures would serve to confirm such truths that Ministers do preach upon I shall here commend only one unto you and I think it may be as good as many t is that in Matt. 6. 33. v. But seek ye
evil but only good for from an absolute Goodness nothing can proceed but good And such are as will appear Even things necessary for this life they are called Good things In Deut. 6. 11. We read of houses full of all good things In the Book of Job there is mention made of such a wretched kind of people which said unto God Depart from us and what can the Almighty do for them Job 22. 17. And yet in the 18. v. t is said He filled their houses with good things Says Abraham to the rich Man in Hell Luk. 16. 25. v. Son remember that thou in thy life time receivedst thy good things St. James calls them precious fruits of the Earth Jam. 5. 7. v. and therefore precious saith an Interpreter because they cost hard labor and because they are choice blessings of God Called they are in Scripture Our life Because they are the very sinews of our life It is said of the Woman in the Gospel that she had spent all her living upon the Physicians Luk. 8. 43. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she spent her whole liâ—e upon the Physitians because she spent her estate by which she should live No Man can live in the world without some portion had of the things of the world Here I may fitly transcribe the words of a good Preacher As saith he theâ—e be three Ages of Man An Infant who creeps upon the ground with all four a young man who goes upon his two leggs an old man who goes on three counting his staffe for one So there be three conditions of Men the worldly man who goes upon all four and looks to earthly things The Saints in Heaven who trample these things of the world under their feet going upright and scorning so much as to look towards them they need them not at all But the Saints on earth though they tread upon them in their esteem yet they must look a little towards them in their necessity because they cannot be without them as long as any of us have the old man about us we cannot go without the staffe of Bread as long as we abide in the world we cannot be without some things of the world and even these things you see are called good things But yet our labor should be chiefly about Eternal good things Because though the things of this life are good yet Eternal good things are the best the chiefest and excellentest of good things they are the only things worth the laboring for many things are hard to come by and yet of no great use or worth when by great labor and pains taking they are gotten or brought to pass Aelians censure of the Chariot I have read of made by Myrmccidas and Callecrates so small that it might be hid under a Fly in my conceit was good and applicable to my purpose For when others wondered at it he said it was worthy no wise man's praise but was rather to be accounted a vain expence of time and how much vain expence of time may be noted amongst many men laboring for what is not worth the labor used to gain them As some more excellent Schollars of great parts and abilities spend their time and studies about very unprofitable Questions and Disputations and intricate subtilties about Moon-shine in the Water as one complains that Spider-like eviscerate themselves and spend their bowels to make Cob-webbs of Wit So a man cannot but have observed what time and labor some men spend in and about some things that neither are of advantage to their Souls or their Bodies But now Eternal good things they are indeed hard and difficult to obtain but will be found to be singularly excellent good things Eternal good things to the very best of worldly good things are as the Sun to the least of Starrs as some stately Pallace the seat or habitation of a great Monarch to a smoaky and thatch'd Cottage the habitation of a Peasant they are as Gold to Brass Et melius est pallens aurum quam fulgens aurichalcum a little of the palest and coursest Gold is farr better then much of the finest and brightest Brass One Christian's share of Eternal good things is farr better then what all the Kings and Potentates in the world do injoy of the world Hi numerosè aggrigant penes se densissimum lutum as the Prophet Habakkuk speakes chap. 2. 6. v. Wo to him that increaseth that which is not his how long and to him that ladeth himself with thick clay These are laden with thick clay Illi aurum igni exploratum possident They are inriched with pure Gold Revel 3. 18. v. Their Exchequer may be full but t is only the World 's counterfeit coyn the other have the true treasure Their Wardropes may be plentifully furnished but t is only with glassy Pearl the other injoy that precious Orient Pearl which to purchase the wise Merchant sold all There is as much difference between Temporal good things and Eternal good things as there is between the light of a Candle and the light of the Sun when it shineeth in its full brightness at mad-day A Candle in a dark-night makes a great shew but the light thereof when the Sun cometh vanisheth and is nothing Even such are all those things that men now so much affect and labor so much for if compared with what will indure to Eternity the worth of them doth vanish and come to nothing What think you of those new investitures of the Soul after the Resurrection of those royal endowments of glorified souls in Heaven shining there like the glorious body of our Saviour upon Mount Tabor What think you of having our bodies to glitter in glory like those spangles in the Firmament of those Sun-like bodies we shall have in Heaven Of corruptions putting on incorruption and mortality putting onimmortality What think you of the beatifical vision of beholding him who is invisible in the presence chamber of his glory of the souls living for ever in the continual prospect of the infinite beauty and Majesty of God in the most glorious and eternal sanctuary of Heaven of taking a full view of that All-glorious Deity whose very fight gives blessedness to the beholder of having the beams of our Creators heavenly glory to shine in our faces of so seeing God as never more to look of him of so enjoying him that he shall for ever be all in all unto us Of seeing the glory of Christ which is the glory of glories What think you of the Golden City beautified and irradiated with the unconceivable splendor of the glory of God where Streets Walls gates and all is gold and Pearl nay where Pearl is but as mire and dirt and nothing worth of walking through the streeâ—s of Paradise where Sorrow is never felt complaint is never heard matter of sadness is never seen evil success is never feared but instead thereof there is all good without any thing of
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
like flowers that have only their months but end with the Spring or Summer like Grass which in the morning flourisheth and groweth up but in the evening is cut down and withered like Nosegays now iâ— the bosom by and by in the besom like so many bubles in the waâ—er which burst of themselves as so many Spiâ—eâ—s-webs that are easily torn in pieces like wandring Sirds which look upon us from a bough of some tree making us a little chirping musick and then fly away How many examples are there in the world of withered and blasted estates How many persons do we read and hear of that have supposed their mountain so strong that they should never be moved yet they have been stript of all before they dyed and have become as poor as Job as we say How many that for a long time together never saw one day of Sorrow but had the patient providence of God resting with all favor and success upon their Tabernacle and were invested with great Lordships and possessions but have brought all to a morsel and have dyed wanting How many who were once well fed and warm clad have soon changed their pastures and their cups which did once run over with Wine have been filled with the waters of Marah and they put into the poor man's dress Let men possess never so much of these Temporal good things yet they have no Charter for what they injoy They who are now full and abound with all things to make their lives comfortable may â—â— many ways brought to poverty Ruth 1. 21. v. says she there I went out full and the Lord hath brought me again empty As one says Dies hora momentum evertendis Dominationibus sufficit quae adamantinis credebantur radicibusâ—esse fundatae A day an hour a moment is enough to overturn the things that seemed to have been founded and rooted in Adamant and to make them perish O that those men who are so greedily set to gain the world and nothing else but the world and the things of the world are in their thoughts and have their hearts and affections for these they toyl labor and take pains day and night never minding what will be fall their souls and yet they see what the things are they so much labor for poor trifles the very best are if compared to the Soul the soul that must abide for ever and yet these things that are but perishing things and they have no assurance to injoy them one hour to an end take up all their time and labor and pains Such men put me in mind of what is reported of a Woman who had her house on fire that she was very busy and spent her time and took great pains about saving and gathering up many â—â—ifling things and in the mean time had a child in the Cradle and forgot that now when the poor Woman came to take a view of what she had gathered up she saw but a few trifling things but when her child came into her mind imagining that her child had been burnt though it was saved she ran mad to consider that she should be so foolish as to mind things of no concernment and to forget her child So will it grate upon the Consciences of thousands to all Eternity when they shall remember they labored all their life for such things as perish with their using but neglected what should have done their souls good to Eternity But those things we should cheifly labor for are Eternal and everlasting good things As indeed all the things of Heaven are Eternal and everlasting and as far from dimiâ—ution and decay as the soul from death and can be no more corrupted or shaken then the seat and omnipotency of God surprized How many Scriptures bring this Olive branch in their mouth and assure believers that all the things of Heaven are Eternal which truth is the flower of all our joy Take this brief account of Heavens Eternal good things 1. That Glory in Heaven is Eternal Glory 2. That life which is to be had in Heaven is Eternal life 3. That Joy which is to be had in Heaven is Eternal joy 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance 5. The kingdom of Heaven is an Eternal kinddom 6. The Crown worn in Heaven is an Eternal Crown 7. The house or habitation prepared in Heaven is an Eternal habitation 1. The Glory in Heaven is Eternal glory Our blessed Saviour is ascended up into Heaven and there is made partaker of this glory but he will have all those who are his to fare as he himself fares they shall all of them be dwellers in glory with him See John 17. 22 23 24. v. The Glory which thou gavest me I have given them viz. those whom God had given him v. 6. that they may be one even as we are one I â—â— them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me When David was sent by God to Hebron to be crowned he will not up alone but takes with him all his men with all their housholds they shall have a part with him So Jesus Christ will not be happy alone will not live in glory alone as a loving Husband he cannot injoy any thing if his wife and children have not a part with him so Jesus Christ will have all his in glory with him to see his glory and as I have already shewed to be glorifyed with him and this glory wherewith they shall be gloryfied is an everlasting glory t is no glory that is transient or that will ever end but t is Eternal glory It is Excellentis gloriae pondus aeternum 2 Cor. 7. 4. 17. v. where the Apostle speaks of an Eternal weight of glory And St. Peter speaks De aeterna gloria in Christâ— Jesu Of Eternal glory by Christ Jesus 2. That life which is to be had in Heaven is Eternal life It is not a life of threescore years and ten or fourscore years as our lives in the world are which are soon cut off and flie away Psal 90. 10. v. A longer life then that which is promised in the last verse of the very next Psalm Psal 91. 16. v. With long life will I satisfy him the word Long is too short to set out to us this life Old Parr's life was a long life and the life of Johannes de temporibus was a long life for he lived in sundry Centuries and filled up Three hundred threescore and one years Adam his life was a longe life and Methusalah ' life was a longer life but this is an everlasting life Alas our life here on earth is but a short life every day the thread of mens lives are
Diadem made of the pure gold of Ophir is long since dust but the Crown of glory worn in the Kingdom of Heaven is immarcessible incorruptible and lasting beyond all compass of time being without all possibility of alteration as there will be found no Cross set upon this Crown so there will be no end of this Crown It s no news to hear of Crowns in the World pluckt from the heads of Kings and Emperors but Fortune that ridiculous riddle of fools cannot reach this Crown for as it is super-eminent so it is permanent Then the head wearing this Crown and the crown then worn will be both immortal the person glorifyed and the Crown of glory both will endure for ever You will hardly hear of a King or Prince that wore the Crown of his Kingdom the whole age of a Man long a time as a man may naturally live which the Psalmist says is threescore years and ten and few come to fourscore but the Philosopher makes the life of a man an hundred years yet Saints in glory wearing this Crown will injoy not only the age of a man but In secula seculorum for ever and ever 7. The house or habitation prepared in Heaven is an Eternal habitation God is an excellent preparer He prepared a table in the Wilderness for the Israelites where he gave them water out of a stony rock and Manna from Heaven He prepared a Kingdom for Hester when she was a poor banished Maid He prepared a Whale for Jonah when he was cast into the Sea He prepared the World as an house well furnished against the coming of Man into it But of all preparations that is the greatest He hath prepared for every Believer an house Eternal in the Heavens 2 Cor. 5. 1. v. For we know that if our Earthly house of this Tabernacle were dissolved we have a building of God an house not made with hand Eternal in the Heavens Here is the habitation prepared for every true believer that which St. Paul lays claim to belongs to each member of Jesus Christ so that each one of them may say Was Heaven prepared for Abraham Isaac and Jacob so it is prepared for me Was the Apostle St. Paul sure of this so am I. Was Lazarus carryed up thither so shall I I shall one day inhabit those habitations scituate in heaven An house scituate in a fruitful and pleasant Countrey is very taking with every one An house in some great City is of great esteem What would you judg of an house to have been scituate in Jerusalem that Princess and Paragon of the Earth and for Renown called the City of God But this is the new Jerusalem this is Mount Zion the garden and paradise of God here is an house scituated not in any Kingdom of the World but in the Kingdom of the Saints not in any Region of the Earth but in Heaven in the Land of Promise flowing with Milk and Honey where are fruitful Hills and pleasant Vallies whence came all those large clusters of Grapes of inward and outward comforts unto us whilst we are on this side the river This sets forth the excellency of the habitation that it is in Heaven when Christ would shew the excellency of the bread of Life he says It is bread from Heaven the excellency of Spiritual and Eternal blessings is set out in this That they are blessings in heavenly places Ephes 1. 3. v. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Because Gold is the most precious metal therefore we lay it over things not only Wood and Cloth but Silver it self we will wash over Silver it self that is a precious metal with Gold that is the most precious metal So because Heaven is so excellent we find the choicest blessings and good things guilded with this adjunct and all to shew the wonderful excellency of Heaven it self this then sets out the Excellency of this building of God it is in heaven and our Saviour Christ calls it his Father's house Joh. 14 2. v. In my Father's house are many Mansions this was created to be the Court of the great King the Praise of the whole World made to be a Non-such most magnificent stately and glorious farr above the reach of the thought of Men no man being able in words to set forth what Workman-ship and â—are pieces what Majesty and incomprehensible Excellencies are in this Palace of the great King and heavenly habitation of Saints and Angels It pleased God to create this glorious â—abrick which we see for his servants to inhabite in for some time but this is not to be compared to the Palace in Heaven When in a Kingdom we see Subjects live in stately houses what houses think we Kings live in Verum haec tantum alias inter caput extulit urbes Quantum lenta solent inter viburna cupressi To use the Poets words for look how much the greatest Palaces of Kings and Princes do exceed the poorest and meanest Cottages so much nay infinitely more does Heaven the greatest Palaces themselves that soon will be laid in the dust The most sumptuous Palaces and the strongest Materials have vanity written upon their Portalls and are oftentimes demolished and laid in the dust hence those ruines of whole Cities strong Castles great Abbies and Monasteries these are subject to Fire Earthquakes Storms Tempests Inundations and many other Casualties but Heaven hath Eternity written upon the gates thereof and shall stand for ever Say that many houses in the World Kings Palaces and strong Castles have stood long have lasted already many generations and yet may indure hundreds of years and be neither burnt with Fire nor shaken with Earth-quakes nor battered with Canon nor blown up with Gunpowder but continue quiet habitations not only to the present possessors but Ad natos natorum Et qui nascentur ab illis even for many years many Generations be continued to their children and to the children of their Nephews Yet who knows not that the like places have somtimes been laid waste the line of Confusion hath been stretched out upon them thorns and nettles and bryers have grown up in them they have beâ—n habitations for Dragons and Courts for Owls Corâ—orants and Bitterns have possessed them Ostriches and Ravens have dwelt in them the wild beasts of the Desert have there met with the wild beasts of the Islands and the Satyre hath been heard to cry to his fellow the Shrich-Owl hath also rested there and found for her self a place of rest there the great Owl hath made her nest and layed and hatched and gathered under her shadow and thither have the Vultures been gathered together As the Lord in Isay 34. for many Verses threatens to deal with his Churches enemies But say they should escape such desolating Judgments yet the day is coming when they will be consumed and brought to nothing When the
desiderant sine anxitate desiderant sine fastidio satiantur â—n heaven they always behold God's presence and â—till they desire to behold it and yet without anxiety they are satisfied with God's presence and without saâ—iety We read of some Kings that have been weary of their Crowns and Kingdoms and have therefore laid aside their Crowns and yielded up their Kingdoms unto others 5. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because Eternal good things are the only satisfying good things Verily when a man can pull the Sun Moon and Stars from the Heavens and fix them in his house when he can sow Grace in the furrows of his field when he can fill his barns with glory when he can get baggs full of Salvation when he can plow up heaven out of the earth and extract God out of the creatures then he may be able to find that in Temporal things which shall satisfy his desires A covetous man may have his house full of Money but he can never have his heart full of money An ambitious man may have Titles enough to overcharge â—his memory but never to fill his pride A voluptuous man may spend whole weeks nay years in carnal pleasures and delights and yet never be satisfied therewith but is ever thirsting after new invented delights and pleasures like Nero that wicked Emperor who had an Officer about him that was called Arbiter Neroâ—nianâ— libidiniâ— The Inventer and Contriver of new ways of uncleaness Sooner will Stygian darkness blend with light the Frost with Fire or Day with Night then these things below satisfy the hearts of men As all the rivers run into the Sea yet the Sea is not full nor does it for all that flow its banks Eccles 1. 7. v. So though all the golden streams of the world should run into the hearts of men yet would they not be filled which was long since observed by Solomon Eccles 5. 10. v. He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Agur mentions four unsatiable things in Pro. 30. 15 16. v. There are three things that are never satisfied yea four things say not It is enough The Grave and the barren Womb the Earth that is not filled with Water and the fire that saith not It is enough Such an unsatiable thing also is the heart of Man this also saith not It is enough So inordinate are the appetites and desires of men after these things Non plus satiatur cor auro quam corpus aura As Aiâ— fills not the body so neither doth money the mind A Man may as soon fill a Chest with grace as satisfy an heart with wealth Wherefore saith the Prophet Isaiah 55. 2. v. Do you spend money for that which is not bread and your labor for that which satisfieth not This very consideration should take off our immoderate love and labor from the things of the world because there is not any sweet juice of satisfaction in them As it is reported of a great School-man Quod a studijs Scholasticae theologiae averteretur ferè nause abundus quoniam succo carebant liquidae pietatis He turned with loathing from the study of School-divinity because it wanted the sweet juice of Piety The sweet juice of what we labor for it is satisfaction and content but this we see is altogether wanting in Temporal good things But Eternal good things are satisfying good things here all the earth would not satisfy one man hereafter one Heaven will be enough for all men Herein lies one of the excellencies of the heavenly Inheritance Non augustior multitudine haeredum the portions of those that possess it are not scanted by reason of the number and multitude of co-heirs In the 23 of St. Luke you have a Theif condemned crucifyed and hanging upon a cross an â—ngine and rack of most grievous torture for spinning out of pain and slowing of death and what desires he To be remembred of Christ He beggs not life nor pleasure nor riches nor honor or any other Temporal good things no there was one thing more necessary one thing more satisfactory Give him Heaven he cares for nothing more give him but an Eternal inheritance in Paradise and his desires are satisfied Let the Executioners now rack him tear him break all his bones and pull him into atomes if Christ will do so much for him as to remember him in his Kingdom he is satisfied Let him but hear of being with Christ in Paradise he desires no other news he is satisfied he hath enough And Christ answers his expectation for at vers 43. he tells him To day shalt thou be with me in Paradise Paradise was however now defaced the sweetest and goodliest place upon earth a Demesne sutable for the greatest Prince then on earth renowned for many things for all sorts of trees such as were both pleasant to the sight and good for food there growed the tree of Life and the â—ree of knowledg of Good and Evil and for that famous four-brancht River that watered the place In a word nothing was wanting which might be either for Ornament use or delight or which might make Man as happy as he would be for God loves to see his creatures happy And as Man was the Image of God so was this earthly Paradise an image of heaven but both the images are defaced the image of God in Man and the image of Heaven in Paradise yet the first patterns they are both Eternal and in Heaven are such things that Eye hath not seen nor ear heard neither hath entered into the heart of man 1. Cor. 2. 9. v. There that chosen Vessel was in the Spirit and heard and saw so much that could noâ— be expressed 2 Cor. 12. 2. v. for indeed it is as easy to compass the Heavens with a span or contain the Sea in a Nut-shell as to relate what things are in the heavenly Paradise St. John adds the name of God to it and calls it the Paradise of God Rev. 2. 7. v. To him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God The adding of the name of God here doth not only pâ—â— a difference between the heavenly Paradise and Adam's earthly Paradise but also sheweth it to be a great and most excellent place and enough there is iâ— it to satisfy all those who possess it There is enough in God to satisfy all that have aâ— interest in him It is a notable speech to this purpose that of Jacob when his brother Esau met him ye find Gen. 33. 8. v. That Esau he refused Jacob's present and told Jacob he had enough What meanest thou by all this drove which I met and he Jacob said these are to find grace in the sight of my Lord In the next verse says Esau I have enough At the 11. v. Jacob urges it
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
this he kept as the Oratour doth his best arguments unto the last At his last bidding the Devil sheweth him all the glory pomp wealth and dignity of the World with these the Dâ—vâ—l hoped to dazle our Saviour's eyes those windows of the Soul and to imprison his affections as knowing that temptations of profits pleasures and honours are most forcible with men Set but a wedge of Gold in Achan's sight it dazles his eyes it bewitcheth his heart and now Joshuah that could stay the course of the Sun cannot stay him from lusting and laying hold of it Set but preferment before Balaam's eyes herewith they are dazled and his heart bewitched and his Ass never gallops fast enough after it Promise but Judas thirty pieces of Silver and his eyes are dazled therewith and his heart even bewitched that he will betray innocent blood to get it Thousands have dyed of the wound of the eye And so herewith the Dâ—vâ—l hoped to prevail with Christ he shews him all the Kingdoms of the World and the glory of them and saith unto him All these things will I give thee if thou wilt fall down and worship me Matth. 4. 8 9. v. A most tempting object but this Heavenly Eagle had Oculum irretortuâ— and was not at all moved at the beauty and bravery of all the Kingdoms of the Earth the glistering pomp whereof had misled millions when their eyes have been dazled with the gayety thereof As some have had their eyes so dazled with going fires that they have gone out of the good path which would have lead them to their journeys end and have instead thereof been led into hedges and ditches into pooles and waters So have men been turned out of the way leading to Eternal life and have been lead in the way that leadeth to the chambers of death by this means What is told of the Serpent Scytale is applicable here they say of this Serpent that when she cannot overtake the fleeing Passengers she doth with her beautiful colours astonish and amaze them and so dazle their eyes that they have no power to pass away till she have stung them to death Even so the lustre of things below so dazle the eyes of men and bewitch their hearts that they have neither will nor power left in them oftentimes to look after things above 4. Reas Because Eternal good things are not without great labour to be obtained it will cost a Christian some sweat before he getteth into Heaven To climâ— up an high hill is difficult and will ask a man no little labour but to run down the highest and steepest hill is easie Facilâ—s est descensus Averni Hell may be gained without storm labour or pains taking But Heaven must be laboured for and the things that belong to our everlasting peace are not to be possessed without an holy Industry To obtain such great things as these is not so facile a work as most men do imagine Trifles may be had at a trivial rate but Difficilia quae pulchra things of worth as all Eternal good things are are not obtained without great toyl and labour The Lord Jesus Christ who hath made known these things to the World and who knoweth better then the greatest Doctors or Masters of the School the worth and excellency of them and what pains there must be used to obtain them he hath told us that the way to them is narrow and strait and requires striving Luk. 13. 24. v. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able And that we must as so many Souldiers force our passage thither Matth. 11. 12. v. And from the dayes of John the Baptisâ— until now the Kingdom of heaven suffereth violence and the violent take it by force And after all ouâ— striving and fighting we must fall to digging for these things as for hidden treasures Prov. 2. 4. v. and pass through many tribulations and asperities many dangers and troubles yea possibly through prisons fires and bloody labyrinths before we can come at them Acts 14. 22. v. We must through much tribulation enter into the Kingdom of God These things lessen mens appetites after them and do make them less desirous of them yea to leave pursuing of them upon pretence of that difficulty there is to come by them as fearing they should in the pursuit meet with affronts and disgraces tempests of rage despight and hostilities from violent persons and unreasonable men and in the end lose their lives which they prefer before all other interest This the very reason why no more put out themselves to obtain these good things of Eternity Omnes enim appeâ—unt delectabilia fugiunt labores difficultates The generality of men are for what is facile and delightful not for hard labours and difficult undertakings Herein few are like that Emperour I have read of that delighted in no undertakings so much as those who in the esteem of his Counsellours and Captains were most difficult and impossible If they said such and such an enterprize would never be accomplished it was argument enough for him â—o make the adventure and he usually prospered he seldom miscarried But hence comes men's backwardness herein because flesh and blood can not endure such Spiritual labour and pains for them Men are naturally overgrown with Spiritual sloth and a careless laziness they are loath to put themselves to so much labour this way which is so opposite to their corrupt natures Viscera terrae extrahimus ut digito gestetur gemma quam petimus Men willingly will draw out the very bowels of the Earth that they may get the gemme they desire How will men toyl and labour to digg for Gold and Silver and yet take no pains for Grace and Glory for Christ and Heaven How will men weary themselves in pursuing their sins but yet are backward to be at any pains for the saving of their souls Impii quam strenue serviunt Diabolo They will even sweat in the Dâ—vâ—ls work and yet not â—o much as stir themselves in the service of God or for the good of their Souls They will do wickedly with both hands earnestly and often tire themselves to get to Hell but to get to Heaven they will hardly labour with one of their fingers Heaven and Eternal good things they would have hereafter but are loath to put themselves to take pains for them now they are like Solomon's Sluggard mentioned Prov. 13. 4. v. The soul of a sluggard desireth and hath nothing Vult non vult piger so the vulgar Latin reads those words The Sluggard would and he would not he would have the end but not use the means So it is with these Spiritual Sluggards they would sit at Christ's right hand but they would not drink of his Cup nor be baptized with his Baptism they would be admitted into the Kingdom of God but not pass through many tribulations
they would â—nter in at the strait gate but they would not be put to strive to enter they would have given unto them a Crown of righteousness but they would not sight they would be glorified yet take no pains to be sanctified One well compares such men to Cats that would fain have fish but are loath to wet their feet Wish for Heaven at their end they will but labour and work for Heaven they will not they will not add endeavours to their desires Ora labora that is the old rule our willingness of heaven should be seconded with labouring for Heaven else it is nothing worth The young man in the Gospel wished well to Heaven when he came kneeling to our Saviour with Good Master what good thing shall I do that I may have Eternal life Matth. 19. 16. v. The man seems to be no Sadducee for he enquires after Eternal life which they denyed he is rather thought to be a Pharisee by the manner of his expressing himself and of that sort of Pharisees which was named Quid debeo facere faciam illud Tell me what I shall do and I will do it He comes congeeing to Christ as if he had a good desire to be informed in this question of such great importance How he might obtain Eternal life He had a good mind to Eternal life but he stuck at what our Saviour directed for he went away sorrowful v. 22. This troubled him to be put upon what he was not willing to perform If Heaven and Eternal life are to be had upon no other terms Christ may keep them to himself and those who will come up to such hard terms as this young Gallant thought these were he will have none And now he that came running so hastily he goes away and departs heavily In like manner do more then this young man if Heaven and Eternal life cannot be had without so much ado without so much crossing of corrupt nature without so much denying themselves a carnal liberty in the World bidding adieu to their sins and embracing a strict holyness without which no Heaven or Eternal life is to be had they will not come up to the terms or use such means When the Israelites were come to the very skirts of Canaan and no question they had a longing desire to be in it yet would they notwithstanding that God himself had told them it was a good Land a Land flowing with milk and honey send out of every Tribe one as so many Spies to search the Land these were to report unto them what manner of Land it was after fourty dayes they return and with them bring some of the fruit of the Land and withal told Moses and Aaron and all the Congregation Numb 13. 27. v. saying We came unto the land whither thou sentest us and surely it floweth with milk and honey and this is the fruit of it Here was enough to perswade and excite to a cheerful and speedy endeavouring to possess it But the next Verse layes before them several difficulties they were like to meet with before they could possess it v. 28. Nevertheless the people be strong that dwell in the Land and the Cities were walled and very great and moreover we saw the children of Anak there As if they had said Indeed the Land is a good Land and plentiful but it will cost us hot water before we can possess it we shall hardly ever conquer it And now they are discouraged they look at these difficulties and judge it to be in vain to set upon endeavouring to possess it they had Gyants to fight with and walled Towns to besiege and they themselves were but as Grass-hoppers to the Inhabitants thereof the conquest would certainly be very difficult And now they fall to wishing Numb 14. 2. Would to God we had dyed in Egypt or would â—â— God we had dyed in this Wilderness And at v. 4. say they Let us make a Captain and let us return into Egypt Now Canaan is rejected and Egypt that is preferred as if the Land of their bondage had been better then this Land of promise and a death there better then a life here And all this for no other reason but because Canaan could not be enjoyed without a sharp and hazardous War and they judged it better and a more easie work to go back to Egypt content themselves therewith In like manner many that cannot but speak very glorious things of Heaven and do wish well to the good things of Eternity and would gladly go in and possess that good Land but there is a Lyon in the way so says the the Sluggard in the Proverbs chap. 22. 13. v. The slothful man saith There is a Lyon without I shaâ— be slain in the street A meer fiction of his owâ— brain to cover and colour his idleness for who caâ— expect a Lyon to be in the streets Lyons hauâ—t nâ— in streets but in woods and wildernesses and sâ— these men they want not what to say for themselves they complain with these Malâ—-contented Isracâ—â—â— of the strength of the Amakims and many other difficulties in the way to Heaven Hence their secreâ— wishes are Oh that we might live for ever upon the Earth Earth is preferred before Heaven and a life upon the Earth is more esteemed then a life in Heaven and they can content themselves with the Earth and cast off all labouring for Heaven I daâ—e appeal to any observant Christian if he does not take notice of the truth of what I say that â—here are many who spend a great part of their lives â—n doing nothing towards their Salvation in not prayâ—ng for Heaven in not hearing for Heaven in not â—eading for Heaven in not taking any care or pains at all for Heaven and that upon no other ground â—hen this but that they cannot away with such labour as praying hearing and reading doth require 5. Reas Because men know not the excellency of Eternal good things Eternal good things are no fancies they are no Entia rationis no Chymeraes or conjectural things for the Gospel affordeth us a certain knowledge thereof of the wayes to obtain them In the Gospel we have some glimpses of Heaven and prospects of Canaan yea many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happiness so that when a Christian shall come to possess Heaven he shall be able to say surely this is the very Heaven that was described in the Gospel As if Moses after he had seen Canaan from mount Pisgah had gone into that promised Land he would have said surely this is the very Land I saw from mount Pisgah these are the hills these are the rich valleys these are the rivers of milk I saw from thence So will Christians that have studyed the Gospel describing this good Land and declaring the excellency of those Eternal good things there when they afterwards come to possess it will verily conclude This is the Heaven we read of in the Gospel and these
exhortations that they find in Scripture which are backed with strong reasons and encouraged unto by many sweet promises If we had saith one a window in men's breasts we should see this principle ingraven on their hearts That the Gospel is promises and all their work is to believe them to be true And so they never mind exhortations to labour after Heaven and Immortal life after Salvation and Eternal happiness only they please themselves with such promises that God hath made of Heaven and Eternal rewards making use of the promises to strengthen their hopes for Heaven but follow not the exhortations which call upon them to labour for Heaven It is most true that a well grounded hope for Heaven and Eternal salvation is gotten by and grounded upon the Word of God hence it is called the Hope of the Gospel Col. 1. 23. v. because it is gotten by the Gospel and grounded upon the Gospel All a Saints hopes comes from the Scriptures Psal 119. 49. v. Good is the Word of the Lord wherein thou hast caused me to hope Rom. 15. 4. v. That we saith the Apostle through the comfort of the Scriptures might have hope And the promises of the Scripture are the Anchor of a Christian's hope that hope which any one hath of Heaven if not founded upon a promise it may rather be called presumption then hope Promises are the surest Pillars to build our hopes for Heaven upon when that hope which is not built upon a promise shall suffer ship-wrack then a promise will be as a planck upon which we may swim safe to the shoar of Heaven then a promise will be as a Fiery Chariot to carry us up to heaven Heaven is nothing else but the enjoyment of the promises Heb. 6. 12. v. Be followers of them who through faith and patience inherit the promises that is Promissam illam haereditatem the promised Inheritance The promises are Heaven folded up Heaven is the promises unfolded The promises are made by God and they make over God to a Believer as his portion and Christ as his Saviour and the Spirit as his Sanctifier and all Eternal good things as his everlasting Inheritance It is therefore one of the greatest titles that â— belongâ— a Christian to be stiled an Heir of the Promises Heb. â— 17. v. God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by Oath That man who hath a right to the Promises is the richest man in the World for God is his and Christ is his and the Spirit is his Grace here and Eternal glory hereafter is his Sad is that man's condition who hath no interest in God nor in Christ and who is without all hopes of future and Eternal happiness But he that is a stranger from the promise is without Christ without God and without hope Eph. 2. 12. v. Such a man may indeed nourish hopes of Heaven but his hopes if not bottomed upon a promise will prove afterwards to be no other then his Souls delusion and his Souls consenage he may promise himself to go to Heaven and there be blessed and happy for ever but his hopes will deceive him And under the like Soul-delusion are those men that hope they shall enjoy all whatsoever are held forth in the promises men who do not at all mind all the conditions of the promises men that only believe them to be true but labour not by an holy industry and diligence to gain and possess themselves of what is promised These men do highly value Promises but they under-value and despise Commands they read the Word of God and they meet with the promising-word this they retain and beâ—ieve and build their hopes thereon and they meet also with the Commanding-word this they embrace not this they obey not Ask many profane Persons what hopes they have of being happy to all Eternity O say they God is a merciful God and he hath made many gracious promises in the Scriptures to pardon our sins and blot out our iniquiâ—ies and upon such free promises as these we build our hopes I remember Mr. Torshel in his Hypocrite discovered and cured doth tell of such a one that he well knew He was saith he full of assurance to be saved but I knew him very well and knowing nothing that could make him so confident dealt with him as I saw most convenient for his estate and urged him with that of the Apostle Give all diligence to make your calling and election sure And with that other place Work out your salvation with fear and trembling The man now was staâ—led and told my Author He acted the dâ—vâ—ls part against him to make him despair Here was a confidence of being saved here was no question a resting upon promises but here wanted diligence and working here wanted aâ— obedience to Scripture Commaâ—ds none of that appeared in the wretches life and conversation And verily here is the very nature of many wickeâ— men to hope for Heaven building their hope upon promises but they will not do God's Commands that thousands I fear presume themselves into Heâ— and under Eternal Torments by a false hope in thâ— promises They will not run the race and yet hopâ— to obtain the prize they will not fight the batteâ— and yet hope to win the Crown they hope for Heaven at the end but they never act holiness as thâ— means though happiness be intailed upon holiness Heb. 12. 14. v. Follow peace with all men and holiness without which none shall see God And a. promise of the life that now is and that which is to come is 〈…〉 iled upon Godliness 1 Tim. 4. 8. v. Godliness hath the promise of the life that now is and that which is to come And as Christ became the Author of salvation unto all them that obey him Heb 5. 9. v. And the Psalmist concludes Psal 119. 15. v. Salvation is far from the wicked for they seek not Gods Statuâ—es And if Salvation be far surely a well-grounded hope of Salvation must be far from them But why is Salvation far from the wicked Because they keep not thy Statutes they are strong in their expectation of Heaven but slow in their endeavours after Heaven they take no pains at all for Heaven They challenge an interest in the Promise but yield no obedience to the Command But believe it there is no hopes to have Gods promises fulfilled unless the Commandment of God be obeyed They are but presumptuous persons who so relye upon the promises of God as that they do sleight and disobey the Commandments of God Hitherto we have spoken only to the Doctrinal part of this point in the Explication Demonstration Confirmation thereof and also answered that serious question What Reasons may be assigned why men labour so much after Temporal good things that they do neglect Eternal and build their happiness upon so deceitful grounds as Earthly possessions and transitory things they
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
Sarah come behind as an attendant they make Sarah to tend on Hagar the Mistress to wait upon the Hand-maid Like the Gadarens they prefer their Hogs before Christ. Or the Jews that preferred Barabbas before the Messiah With Esau they esteem more of a mess of Pottage then a birth-right They bestow most labour about that which God would have them to bestow least labour about and the least labour and pains about that which God would have them bestow most labour about I remember a pregnant Story of an ancient Father that being invited to a great Man's house coming there about ten a clock he saw the Mistriss of the house trimming and dressing her self in a glass and from ten until one he observed she spent that time in plaiting her hair painting her face and trimming her seâ—f at one a clock when she came to dâ—nner expecting nothing but mirth this ancient Father fell a weeping and being askt why he wept he turned himself to this Gentle-woman and said thus unto her I weep to see that you have spent three hours in dressing your self and doing other acts of pride to damn your Soul and yet I never spent so many hours to save my Soul since I was born We may make this the very case of many in the World whom in the Phrase of Habbakuk chap. 2. 13. v. we see to weary themselves for very vanity To work day and night and take indefatigable pains for a poor living and to scrape together a little more of the World then another doth but no pains at all for life Eternal and to get a better assurance of Eternal happiness then others do Herein more use the Counsel of the World than the Counsel of the Lord the words of Horace than the words of the Bible Hâ—â— Ep. 1. O Cives cives quaerenda pecuma pâ—imum est virtus post nummos First look after â—iches then vertue first after money then mercy first make sure of the Earth then of Heaven Most do as that â—â—â— said he would do if he should meet with an Angel and a Priest together he would first do his duty to the Priest and then afterwards salute the Angel though the Angel were an Inhabitant of Heaven and the Priest an Inhabitant of the Earth yet would he prefer the Earthly Inhabitant before the Heavenly Inhabitant he would salute and shew his respects to that before he would so much as take notice of or shew any respects unto this As the Poet reports of his Achilles that he had rather be a Servant to a poor Country Clown here thâ—n to be a King to all the Souls departed So these men had rather live here and posseâ—s what is only here to be possessed than leave the possessions of these things for a Crown not of Gold but glory in Heaven It was the saying of a Cardinal That he preferâ—ed his part in Paris before a part in Paradise And â—s wretched an expression was that of another worâ—dâ—y disposition Let but God give me enough of Earth â—nd I will never complain of the want of Heaven We do every where meet with such Cocks of the Worlds dunghil that prize a Barley-corn more than a Jewel who make it their work their business and their chiefest labour to fill their chests with money rather then their hearts with grace to gain great Inheritances here rather then to be Heirs to an Heavenly Inheritance hereafter As that man in his sickness cryed out to his Physician Give me any deformity any torment any misery so you spare my life So these in their hearts to God deny us grace deny us glory deny us Heaven and all Eternal good things so we may have our fill of the Earth and all Temporal good things Such men are like Children that are more taken up with counters than with future Crowns being as laborious as Bees for Earthly prosperity but as Drones for heavenly felicity having more of the Earth in them thâ—n there is of them in the Earth discovering thereby their hearts to be full of the Earth but to have nothing of God in them When the Devel tempted our blessed Saviour Matth. 4. 3. 5 8 9. v. he soon perceived that Chriâ— was more then man It is worth our observation that when the Devil began his temptation on Chriâ—â— he tempted him as the Son of God and used two subtile arguments to work upon him thereby to manifest and shew his power As first to turn stones iâ— bread 3. v. If thou be the Son of God command thâ— these stones be made bread And then secondly Tâ— cast him self down from the Pinacle of the Temple v. 5. 6. Then the devil taketh him up into the hâ—â— City and setteth him on a pinacle of the Temple And saith unto him Cast thy self down for it is written c. But when these weapons in the Devil's hands were soon repelled by our Saviour the Devâ— sets upon him as Man and that he might not â—â— foiled a third time he used that which he knew seldom failed with meâ—â— men and this was to shew him all the Kingdoms and glory of the world and to promise him all these things 8 9. v. Which when the Devil found that Christ refused he then perceived that Christ was more thâ—n Man and then and not till then the Text saith The devil leaveth him 11. v. for the Devil saw it was time to leave tempting him any further knowing that if the profer of and hopes to gain the world's wealth would not perswade that nothing could be able to move him Aâ— heart void of Grace and having nothing of God therein but wholly set upon things below would questionless have catcht the promise out of the Devils mouth when he said All these things will I give thee if thou wilt fall down and worship me 9. v. least he should have gone back from his word Such a love men void of God have to the World and things thereof that they will be content to fall down and worship the Devil instead of God yea to ride post to Hell might they be but well paid for their pains So earnestly fixed are their desires hereon that they grow as impatient in their hopes hereof as Rachel who cry'd Give me children or else I dye and too often take very ill courses and use very unlawful means to come thereby As Tamar who chose rather to lye with her Father then to dye without issue In like manner who sees not the neglect of Heaven on one hand and the many ill courses and unlawful means on the other hand amongst men for these things Thousands we see are resolved to be rich what course and means soever they must use or what labour and industry soever they must manifest but their daily conversation does not bespeak in them any resolution to be holy here and to be happy hereafter for holiness and happiness neither private nor publick means are made use of Now thus to do
what is it but as if an Husband-man should be very diligent to gather in his â—ubble and leave out his Corn Or as if a Goldsmith would carefully gather up his â—â—oss and disregard his Gold Or as Jacob to lay his right hand upon the younger and the left hand upon the eâ—â—er child It is spoken of some Jews by way of disgrace that when they might have returned to Jerusalem out of Captivity from Babyâ—on they would still dwell with the King of Babylon and live among their pots so they might have maintenance there they would rather there stay thâ—n to return to Jerusalem which was their own Country aâ—â— a type oâ— Heaven and where also was the true worship of God 1 Chron. 4. 23. v. these were men of base spirits and â—hat is there said is spoken by way of disgrace of them And such base spirited men are they we do speak of men that do chose rather to spend all their time and labour about things of the World thâ—n Heaven that make Earth their Heaven Gold their God that do worship the Golden Calf and herein proâ—e the Apostle's words fully Col. 3. 5. v. where he calls Covetousness Idolatry these evidence themselves to be Idolaters and no other thâ—n worshippers of the Heathen's God Pluto who having his name from riches was by them feigned to be the God of Hell and the rich man's God Being like those Natives in America who regard more a piece of glass or a mean priced knife and the like then a piece of Gold May we not say of these Americans surely they never heard of the worth of Gold or else they would noâ— exchange it for toyes And may not the like be said of these kind of Christians surely these men though they have heard of Heaven though they have heard of Eternal good things yet they do not believe the worth and excellency of Eternal good things why else do they so little mind them and labour for them CHAP. X. 3. A Third use may be by way of Exhortation To exhort every one to labour after Eternal good things Christians you hear what all men should first and last labour for what they are chiefly to labour and take pains about viz. about Eternal good things Eternal good things should be esteemed by them as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or principal things to be laboured for and Temporal things to be reckoned only as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or secondary matter to be looked for I shall divide my Exhortation into two parts 1. To exhort Christians to labour after Eternal good things 2. To exhort them to labour for them chiefly and before all other things whatsoever I will begin with first of these two and speak to it but briefly the second being what I chiefly intend to speak unto 1. To exhort every one to labour for Eternal good things How will the Merchant run through the intemperate Zones of heat and cold for a little treasure The Husband-man contentedly undergoes a laborious seed time to enjoy a happy câ—oâ— afterwards We every day see much gadding up and down in the World amongst men like a company of Ants upon an hillock for these things below some that they may get a poor living from hand to mouth others that they may get a step higher in the World thâ—n anoâ—â—er and almost all moâ—e panting after and labouring for Teâ—poral thâ—n Eternal good things Shall they take pains for Earâ—â—ly Mammon and shall we take no pains for a Heavenly Mansion shall they sweat and â—oâ—l and labour for these Temporal things and we take no pains for Eternal Much is spoâ—en in Scripture against slothfulness Rom. 12. 11. v. Not slothful in business Hebr. 6. 12. v. In the foregoing Verse saith the Apostle Wâ— desire that every one of you do sheâ— the same diligence to the full assurance of hope unto the end And in this Verse he adds That ye be not slothâ—ul There is â— great deal of Spiritual sloth to be taken notice oâ— in the World many lazy and dull spirited Persons Persons like that slothful and unprofitable Servant who is mentioned and threatned to be cast into utter darkness Matth. 25 25. 30 v. And can such slothful ones expect any better thing to follow their slothfulness Let the Heathen's words be considered Nâ— illi falâ—i sunt qui diversissimas res expectant ignaviae voluptateâ— praemia virtutis They are utterly out that think to have the pleasure of Idleness and the plenty of painfulness It is true as to the gaâ—ning of any meâ—â— Earthly thing and much more true as may appear by what hath been said before in the gaiâ—ing Heavenly things Religion requires action labour and diligence Heaven will not be gotten but as it were by force and victory All Spiritual means and holy courses must be used all time and all opportunities must be improved least what gainers soever men are in this life they be losers in another life Sad will be the condition of those men whose Spiritual sloth eats up most of their time and thereby hinders their work and loses them Heaven To how many may it be said as the Housholder said in the Parable to those Matâ—h 20. 6. Why stand ye here all the day idle We read that Joshua said to the Sun stand still but God never said to the Soul of any Christian stand still Jacob saw the Angels some ascending others descending none standing still none appeared to him in an idle posture If Angels are not seen idle or standing still no more should men be seen so Though God made Behemoth to play in the waters not so men they must be doing that will keep in with God or get any thing from God Nil sine magno Vita labore dedit mortalibus He that will lay claim to the Habendum and Tenendum to the free-hold of happiness in Heaven must look to the Proviso of holiness and labour After all therefore that hath been said of Heaven and the Eternal good things of Heaven let me say to you as the Danites to their Brethren having spy'd out a good Land Judg. 18 9. v. We have seen the Land and behold it is very good and are ye still â—e not slothful to go and to enter to possess the Land As if they had said we have found out for you a Land which is very good pleasant and fruitful and â—hich may if you will take the pains be conquered and possessed by you do not ye therefore by your sloth and negligence let slip such an opportunity as now offers it self unto you to be enjoyers of a place where there is no want of any thing that is in the Earth 10. v. a place which aboundeth with all pleasures and profits and with such plenty and prosperity that nothing is wanting that can be desired So may I say unto you Christians the Heavenly Countrey is before you and such Eternal good things as you have heard described are there
more Corn then his barns would hold his condition on all hands might have been accounted happy but view him afterwards and what a change is there in his condition He is forced to beg and yet could not obtain a drop to cool his tongue Whilst he lived he was accustomed to drink in Cups of Gold to eat in Silver and to be clothed in Silk and curious Linnens But behold a change in Hell he begs for what Not for wines of Candie to delight his pallate Not for precious Cordials to refresh his Spirits but for a drop of water to cool his tongue and that not in a Cup of Gold or Christal but from the filthy and loathsome fingers ends of a Leper Not the meanest Beggar that comes to your doors was ever reduced to that strait as to come and beg of you a draught much less a drop of water Scarce would our ordinary Beggars drink rich wine if they knew for certain that the filthy and loathsome fingers of a scabby Leper had been therein their squeamish stomacks would not take down such a draught though it were given them in a Cup of Gold But observe the change betwixt Dives and Lazarus in the Story it is such a change as sometime was â—n Gideon's fleece Judg. 6. 37 38 39 40. v. One â—ime that was wet and the floor dry 37 38. verses Behold I will put a fleece of wool in the floor and if â—he dew be on the fleece only and it be dry on all the â—arth beside then shall I know that thou wilt save Israel by mine hand as thou hast said And it was so for he rose up early on the morrow and thrust â—he fleece together and wringed the dew out of the fleece a bowl full of water Another time the floor was wet and the fleece dry 39 40. v. And Cideon said unto God Let not thine anger be hot against â—e and I will speak but this once Let me prove I pray thee but this once with the fleece let it now â—e dry only upon the fleece and upon all the ground let there be dew And God did so that night for it â—as very dry upon the fleece only and there was dew â— all the ground Now look as this fleece at one time was wet and the floor dry but at another time the floor was dry and the fleece wet so was it with Dives and Lazarus One while Dives is in prosperity rich and wanting nothing and Lazarus is in poverty poor and begging of crums Afterwards Lazarus is in glory and Dives in torments begging for a drop of water Questionless there are many that here swim and wallow in a Sea of pleasures who drink their Wine in Bowls yet hereafter shall want a drop to cool their tongues here there are many who enjoy great abundance but hereafter shall have nothing to sustain them nothing to help them here there are many that do enjoy great honours and glory in the world but hereafter shall have their great honour and glory turned into everlasting shame and confusion Hos 4. 7. v. As they were encreased so they sinned against me therefore will I change their glory into shame Here there are many adorn themselves with Pearls and Jewels but hereafter will find God to have rejected them and say of them They shall not be mine In the day that I make up my â—ewels What else can that place in 1 Cor. 1. 26. v. be but as a thunder-bolt in the very heart of some that boast themselves in their wealth power nobility and greatness in the world that however they abound with these things here yet not being effectually called are never likely to be admitted into Heaven but made Beggars in Hell For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called And who are not called into the state of grace here will never be called into a state of glory hereafter The words of the Apostle may be like the hand-writing on the wall to make the joynts of many enjoying plenty and abundance of Earthly things to tremble when they are not at the same time possessed of Eternal good things their plenty greatness and abundance will certainly be followed with a future want and Eternal beggary in Hell who live and dye without any care of Eternal good things Oh the great alterations amongst men that will be at the day of Judgment Lazarus shall then be received into Heaven and Eternal glory but Dives who was rich and faâ—red deliciously every day will then be tormented in Hell and want a drop of water What heart can conceive the rage and madness yea the terrible confusion that will be upon the faces of many that now think to ruffle it out in the world and do scorn those who are their inferiours only because of their wealth and greatness when these shall find themselves stript of all their power greatness and revenues and sent wretched and miserable and poor and naked into Hell There will certainly afterwards be such a change between many of these high and mighty ones that mind not Heaven and the things thereof and those who are not content with Ishmael's portion but labour after Isaac's Inheritance Abraham we know he gave many gifts unto Ishmael but the Inheritance was bestowed upon Isaac Wealth greatness and honour with the like gifts are given even to wicked men but the Inheritance of Heaven is given only to others I mean to those that labour and take pains for it those gifts are perishing and will not pâ—ofit after death but the Inheritance fadeth not away The moment wherein a man dyes bereaves him of all his worldly gifts and enjoyments In that instant wherein Heliogabâ—lus dyed an end was put to all his sports pleasures and delights In that instant wherein Croesus dyed an end was put to his enjoyment of great riches and substance In that instant that Ahasuerus dyed he was bereaved of his hundred and twenty Provinces In that instant thou dyest though now thou possessest great houses fair reuenues and a large Inheritance thou wilt be deprived of all The moment of death as touching the things of this life makes all men equal then he who enjoyed much and he that enjoyed but little are equal then he who was glutted with all sorts of delights and he who was fed with the bread of sorrow are equal Then he who was an Emperour ruling over many flourishing Kingdoms and he who was a Peasant hardly owner of a small Cottage are equal the one enjoyes no more of this world then does the other Croesus possesseth no more then Irus Dives then Lazarus nor the King more then the Beggar As in a Stage-play it imports little who playes Alexander and who the Beggar since all are equal when the Play is done So are all after death equal both the Prince and the Plow-man Alexander and the Beggar the King and the Peasant the
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
thee whom my soul prizeth above 306 the earth and its comforts and above heaven and its glory for my portion Jesus Christ for my Saviour the blessed spirit of Grace for my sanctifier Grace to change me from what I am by nature and Glory with thee in Heaven hereafter that will continue throughout that life which will be 299 Eternal even after a Million of ages 301 and longer then a Million of worlds Inlighten my darkned understanding that I may attain to the true knowledge of Eternity 304 and Eternal good things before my glass be out 305 my Sun set my race run and the dark night of Eternity overtake me Work Lord upon my heart a serious consideration what it is to perish 306 Eternally in Hell and to enjoy a blessedness eternally in Heaven that my labour and care may be to escape the one and to obtain the other O that as I must live hereafter through all Eternity so whilst I live here I might alwayes have Eternity in my thoughts and ever be endeavouring to 307 get assurance of an happy Eternity As my soul trembles to remember the 307 Eternity of pains in the nethermost Hell that region of confusion 309 and storehouse of Eternal fire where poor damned ones must be drenched in Seas of fire and floods of wrath 309 overwhelm them So Lord make me to tremble at sin that will bring all this upon me and enable me to walk in the wayes of holiness which will 309 be followed with happiness and Eternal glory O God whilst I am in the wilderness of this world let me I pray thee have some tasts 310 of those fruits that grow and are to be had in the Land of promise whereby my Soul 312 may be entered into the first degrees of heavenly joyes and may learn what a great difference 311 there is between the bitter sweets of this world and those fruits which grow upon the tree of Life in the Paradise of God and may have my soul effectually drawn and inflamed made unquiet and 314 restless to long for more labour for more 312 and not think my self happy until I have my fill of them until I be 314 filled with the fulness of God and come to swimm 312 in that Sea of Eternal bliss in heaven and those infinite Oceans of pleasure 314 that are at thy right hand for evermore I am convinced that my Soul 315 by which I have my animation shall not be extinguished 416 with my body but that it is seperable from my body and will subâ—ist and have a being in its seperate state survive the grave live longer then time its continuance must be eviternal inexterminable and without end and be clothed with Eternity after it is devested of this earthly case O God help me so to work this consideration of my Souls immortality upon my heart as to make me Labour for that 317 which will make my immortal soul for ever blessed and happy when it shall be unsheathed from my body unclothed from corruption and let loose from this cage of clay About this very thing I confess O God that my former carelesness hath been very great and at the remembrance of which I blush I am ashamed and tremble Had death seperated my soul from my body whilst I was thus careless of my Soul as my body should have been a prey 316 to rottenness worms and corruption my Soul that is endowed with an undying condition might have been in Hell I have yet a little time before me and it may be but a very little for the whole time of all my life is but short 317 and I do perceive my dayes do pass away 322 like a Post glide away strangely every day every hour every minute added to the time of my life proves so much taken from my life and I confess I know not what a day may bring forth 318 or whether I shall 319 enjoy a morrow even this night may 318 death assault me and my Soul be taken from me and before the Sun rise again I may be taken hence Help me therefore to improve my short time about such things as will be 318 of an Eternal advantage O let me not see an end put to my time until I have provided for Eternity Whilst I am in the way 320 to salvation whilst I suck at the breasts of those Ordinances that can feed me to Eternal Life help O Lord to improve present opportunities 322 to get an interest in Jesus Christ to lay hold on Eternal Life and to make sure of a future and everlasting happiness As the Divel 323 delayes no time becausâ— his time is sâ—ort to get me to Hell enable me to delay no time because my time is far shorter to get to Heaven But oh how dull is my heart in labouring for that without which I can neither be happy here nor hereafter help me therefore O Lord by the eye of faith to get a sight of 323 Eternal good things that so my heart may 325 be quickned to labour and take pains for them and long until it be in possession of them Purge out of me I pray thee O God all insincerity and all hypocrisy and make me with all faithfâ—lness 331 and Christian 332 diligence chearfully 336 and with delight earnestly 343 and unwearâ—â—aly 348 to seek those things 347 that are above where Christ sitteth at the right hand of God and alwayes to abound 340 in the work of the Lord forasmuch as I know my labour is not in vain in the Lord and I shall be abundantly satisfied with the fatness of thy house and thou shalt at last make me drink of the River of thy pleasures These things O Lord and whatsoever else thou knowest needful for the enabling of me thy poor servant to live to thine honour and glory and forwarding the Eternal happiness of my precious Soul I beg for the sake of thy dear Son Jesus Christ my only Mediator and Advocate to whom with thee and the Holy Ghost be honour and glory world without end Amen Mark 11. 24. What things soever ye desire when ye pray beleive that ye receive them and ye shall have them John 16. 23. v. Verily Verily I say unto you whatsoever ye shall ask the Father in my name he will give it you A TABLE By the Order of Letters Directing to some Chief Things found in the fore-going Treatise A. A Bounding in all things in this life is oft times followed with want in Hell pag. 282 Abundant must the labour for Heaven be p. 340 â—braham how said to see Christ ' s Day p. 327 â—chilles Choyce p. 257 â—dam in innocency set to labour p. 7 â—fflicted ones find that Eternal good things stand them in stead p. 14â— â—fflictions often befal the Saints p. 141 â—lexander sleeps sound Parmenio being on the war p. 311 â—lexander compared by one to a stone 92 Alexander poysoned p. 171 King Alfred how spent the natural Day p. 35 Aelians
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