Imprimatur.  
Edm. Diggle, S. T. P. Reverendissimo in Christo Patri, ac Domino, Domino Richardo Achiepiscopo Ebor. à Sacris Domesticis. Datum Episcopa-Thorpae Octob. 17 1665.   

THE Eye of Faith, Looking at Eternity.  
Being the Sum and Substance of a SERMON, Preached in the Cathedral Church of YORK, the sixth Sunday after Trinity, July the second, 1665.  
By Christopher Bradley, Master of Arts of Peter-House in Cambridge, and now Rector of Thornton in Pickering-Lyth.  Augustinus de Trin. 
Fides, licet ad aeternitatem perducat, temporalis tamen est: & eum ad aeternitatem ventum fuerit, e●ssatura.  Seneca Epist. 
In omnibus rebus aeternitatem propone.  1 Pet. 1.9. 
Receiving the end of your faith, even the salvation of your Souls.  
YORK, Printed by Stephen Bulkley, and are to be sold by Francis Mawbarne, 1666.   

To the honourable, Sir William Strickland Knight, and Baronet, his first Patron, Eternal Happiness.  
Much Honoored Sir,  
IT hath pleased God since I presented my last Book unto you, to take out of this Life my immediate Patron, Sir William Cholmley, your Nephew, to whom that Book was principally Dedicated. And through God's goodness, yourself being my only surviving Patron; I am not only obliged in Duty, but in a manner necessitated to reflect upon your worthy Self. I desire ever thankfully to remember, and acknowledge your Goodness and Kindness to me, from my first coming to live near you; and I must ingeniously confess that it was no little encouragement to me in the study of Divinity, that you were pleased to be the first Patron that opened a Door for my initiating, and entrance into the Ministry. I need not make a Recapitulation of those Christian Virtues, which are conspicuous in your sober, and Religious Conversation: nor of those gracious abilities wherewith God hath been pleased to endue you, being well known, to as many as know you. I hate both Flattery, and Ingratitude. As for this small Piece, which I now make bold to Dedicate to you; having a disposition for the satisfaction of some Learned and worthy Friends, to copy a draught of it, I thought I might with one Labour do a public, good, and give them their private contentment: and insinuate my thankfulness to yourself. Be pleased to afford this small Present your favourable Aspect and Patronage: the Subject is Grave and Ponderous, and of great concernment to all true Christians, who desire Eternal Happiness, as for my manner of handling it, I leave to the Censure of God's Church and People. Thus praying for your Temporal and Eternal welfare: I commit you, and yours to the grace of God in Christ Jesus, and rest  
Your Honours to love and serve you in the Lord. Christopher Bradley.   

To the Right Worshipful Doctor John Neile, Archdeacon of Cleaveland; and the Worshipful Christopher Hildiard Esquire. Grace and Peace.  
Mu●h endeared S●●s.  
AS this Sermon was preached at the desire, and in the Course of the first of you: and is now penned and presented to your reading, and perusal, at the desire of the second of you, who was an Auditor, amongst divers other persons of Learning, and Quality: that I may satisfy some judicious friends, and gratify yourselves: I now present it unto your kind Acceptance, and Approbation. The Subject is Eternity, which is the end we should all look at, it is panis quotidianus, a Doctrine for every day, in season all the Year long, never out of season: be pleased to accept this poor Service of mine, as a token of that thank-fulness I own unto you, for your continued Favour towards me: if my poor Endeavours may be useful to the Church and People of God, I have my end. Deo Gloria, mihi venia. I hope you will pardon my Defects in the manner of handling so weighty a Subject, and that you will remember what you read 1 Kings 5.15. that at the building of Solomon's Temple, there was room as well for Burden-bearers, as for other more curious Artificers: and Exod. 25.4, 5. at the first making of the Tabernacle, not only the Bringers of Blew-silk, and Purple, and Scarlet: but even the poorest sort, which brought Goatshair, and Rams-Skins, were accepted. Thus praying that we all may so pass through things Temporal, that we finally lose not the things Eternal. I commit you to God's gracious protection, and rest,  
Your Worships to be commanded in the Lord Christopher Bradley.   

A Sermon Preached in York-Minster, the second day of July, 1665.  2 Cor. 4.17.18. 
For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory.  
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.  
OF these two Verses which I have read unto you, the first is the Context, the second is the Text. I shall climb no higher for the coherence and connexion of the Text, than the Context; wherein is laid down an antidote, or sovereign Remedy of the Church and People of God, against the afflictions of this present Life. And therefore to clear a passage to the Text, I shall a little open the Context; though the words in both verses seem to be plain and easy; yet if we look into the Original, we shall find something that is not obvious to every eye. I shall therefore briefly descant upon the plainsong, by way of a Paraphrastical exposition, and that according to the Original: 
〈…〉 ●●●o 〈…〉 n●●●r 〈◊〉.  Waters are sweetest and safest that are drunk from the fountain. In the Context we may observe two Parts. 1. A Bitter Pill, Affliction. 2. A sweet Cordial of Comfort, and that is Glory. 2. We may observe the Qualifications of this Pill, by which it is alleviated, and mitigated. 1. It is light affliction 2. It is but for a moment. 3. We may observe the operation of this Pill: Affliction works Glory; light Affliction, a weight of Glory; light Affliction for a moment, an eternal weight of Glory. Unto which the Apostle makes an Hyperbolical addition, a far wore exceeding, and eternal weight of Glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Affliction, the Greek word is a Metaphor taken from crowdding, or pressing in a multitude or throu●g of People: and it is any trouble or pressure that befalls the Soul, Body, or Estate, which God is pleased to inflict upon his Church, or any Member of it: and that for three causes especially, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the 1. is for Correction of sin past; The 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is for Prevention of sin to come; The 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is for the Probation, or Trial of our Faith, and other Graces: that as Stars shine brightest in the darkest night, so the Graces of God's People shine brightest in the darkest night of Affliction. 2. Light Affliction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Original it is lightness of Affliction, that is very light; but this is to be understood Comparatively, for Affliction in itself is often heavy, and no chastening for the present seemeth to be joyous, but grievous: 
Heb. 12. ●●  yet in these respects it is light affliction.  
1. In regard of the demerit of sin, which deserves the heavy wrath of God to all eternity. 2. In regard of the shortness of it, it is but for a moment. 3. In regard of the operation of it, it worketh an eternal weight of Glory; the consideration of which made the Apostle say, 
Rom. 8.18.  I reckon that the sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed in us.  
4. In regard of that Patience and Support, 
Levius fit patientia quicquid c●r●●g●re es● n●s●s.  which God is pleased to give his People under their afflictions, and in his good time a happy issue and deliverance out of them.  
●. This affliction is but for a moment, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a very little time and presently passed, as the Greek word imports: so that though our affliction be long in itself, yet it is but for a moment, compared to eternal sufferings, seeing there is no proportion between the longest time, and eternity.  
The third thing to be opened, is, the Operation of it, though Affliction be bitter, yet here is the comfort of it, 
●●●is da● medus anabil●tatem.  it worketh Glory. The end gives amability and sweetness unto the means; we take a bitter Potion willingly for health's sake, it worketh Glory. Glory is the excellency or eminency of any thing resulting and arising from its Perfection. Glory in the Greek signifies that high opinion or estimation of another's Worth or Excellency; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For example, Glory in God is the Excellency of his Divine nature, and Attributes above the Creatures: Glory in the Creatures is the Excellency God puts upon them, so that to glorify God, is not to make him more glorious than he is, for God is infinite in all Perfection, not capable of addition or diminution. To glorify God is to give him the praise of his Glory, according to that of the Psalmist, 
Ps. 50. ult.  Who so offereth Praise glorifieth me: so that to glorify God is to divulge, and publish abroad to others what eminent Attributes, and what transcendent excellencies there are in God: 
Gloriosum dicere  to glorify God, is to declare him to be Glorious; to glorify the Creature is to make him glorious. 
Gloriosum ●●cere.  But why is it called a weight of Glory? The Apostle (as Interpreters agree) alludes to the Hebrew word, which signifies both weight, and glory. Glory is a grave and weighty thing, whom we honour, are of great weight with us, and highly esteemed in our minds: and Glory, as it were, loads the beholder with admiration; and this is also amplified, by being an eternal weight of Glory. As for the Apostles addition, a far more exceeding weight of Glory. I shall not trouble you with the various expositions of Interpreters, they are very Rhetorical, and sublime: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Apostle heaps one Hyperbole upon another, so that neither Cicero nor Demosthenes had ever so elegant a strain of Rhetoric. And therefore I shall acquiesce in the judgement of a learned Doctor of our Church, who tells us, that no words devised by the best wit, and uttered by the most eloquent tongue of man, are able to express that surpassing weight of Glory: and well may it be so, when both the Prophet, 
Esa. 61.4. 1 Cor. ●. 9  and Apostle tell us, that Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But for whom will Affliction thus work? even for such, as by the eye of Faith look at eternity; for such as consider the redundancy of retribution and compare present things with future things, as Oecumenius well observes. And so you see the connexion of the Text, with the Context, while we look not, etc. Now for the opening, and applying of the words. because method is the Mother of memory. I shall propound this method unto your Christian consideration: 1. Explication. 2. Observation. 3. Application. 1. I shall give you a brief Exposition of the words, and that according to the Original. The parts of the Text are two. 1. An intimation of a Duty. 2. The Reasons to enforce that Duty. 1. Of the Duty, While we look not, &c In the Greek it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we not looking, the participle signifying the continuation of the Action: that is, we look not with a transient eye, a glance and away, but with a constant steady eye, that is, we must make it our main business to look at Eternity; the Greek word contains in it an elegant Metaphor, taken from one that shoots at a Mark: to teach us, that things of a spiritual, and eternal nature must be the mark and scope at which we do collime and aim. 2. Observe the eye with which we look, else that will seem a Paradox, which indeed i● a Divine Truth: how can we look at the things which are not seen? this is to be understood, not of a natural or carnal eye, but of the spiritual eye of Faith; else there will be a disproportion between the faculty, and the object. And that this Exposition is true, the Apostle testifies in that Definition, or rather Description of Faith: (Heb. 11.1.) Now Faith is the substance of things hoped for, the evidence of things not seen: and in the 27. verse of that Chapter, Moses is said by Faith to have seen him, who is invisible. Now to illustrate this a little, the natural eye is like the sight of the Owl, she cannot look upon the Sun, 
Excellent s●● sibil● struis s●●sum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 2.14.  the weakness is in the faculty of sight: so the natural man, or as it is in the Greek, the Animal man (for he is a mere Animal in spiritual things) receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. But the spiritual eye is like the sight of an Eagle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  she is said to be sun-proof, looking intently upon the Sun without being dazzled; and by that property makes proof of her young ones: so Believers by the eye of Faith can look upon the Sun of Righteousness, Jesus Christ, 
Mal. 4.2.  and at spiritual and eternal things. And so I come to the second part of the Text, the Reasons to enforce the Duty, and they are two. 1. The things that are seen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are temporal, the Greek word signifies for a season, a very little time. The second Reason is, but the things which are not seen, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are eternal, the Greek word signifies that which is always in existence, in being: and the Hebrew word gned, being added to eternity, or ever, increases the duration of it, that is, ever being added to ever, for ever and ever, notes unto us all Eternity's. Now Eternity is either à parte antè, or à parte pòst: God is eternal both ways, Psal. 90.2. From everlasting to everlasting thou art God. God had no beginning, and shall have no end, he is, and was, and is to come: and so much the Hebrew word Jehovah doth import, which comes from a root which signifies He was: Angels and the Souls of Men are eternal the last way, à parte pòst: they had a beginning but shall have no end, they must live ever, either in joy, or misery. And so I come to the second thing in the method propounded, 
Observe.  and that is the Observation, which is this, That it is the Duty of all true Christians in all their do and their sufferings, to look through and beyond those things which are Temporal, unto those thing which are spiritual and Eternal.  
For the confirmation of this Proposition, take two or three instances. 1. Of Christ, Looking unto Jesus, 
Heb. ●●. ●  the Author and finisher of our Faith: who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God, 2. Moses, 
Heb 1●●4, 25, ●6.  By Faith Moses when he was come to years, refused to be called the Son of Pharaohs Daughter. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the Treasures of Egypt: for he had respect unto the recompense of reward.  
The third instance is in Mary, 
Luk 10 41 42  who sat at Jesus feet, and heard his word: when Martha was cumbered about much serving, she made a worthy choice, she had chosen that one thing necessary, the spiritual and eternal welfare of her Soul.  
Reasons. As for the Reasons, I shall confine myself within the limits of my Text: and as the Doctrine takes up the 1. part, so the Reasons will take up the 2. part of it.  
The 1. Reason, why we should look at Eternity, is, because the things which are seen are temporal: that is, they abide but for a season, they are transient, and fluent, not durable, nor permanent; and therefore Solomon who knew well the vanity and instability of all worldly things, asks this question, wilt thou set thine eyes upon that which is not? 
Prov. ●●. 5.  What is his meaning? not that earthly things, as riches, etc. are non entia, and have no being: but that they are not the things which they seem to be, they are not so lasting, nor so satisfactory as men expect; and therefore Solomon subjoins in the same verse, for riches certainly make themselves wings, they fly away as an Eagle toward Heaven. Here the flight of Riches is compared to the sudden flight of an Eagle; as one property of the Eagle, is, that she is quicksighted (as you have heard) so another property is, that she is quick flighted: so are all earthly things, fading and quickly vanishing. Meteors in the Air, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are called Apparitions, because they presently appear, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and as presently disappear; so are all things that are seen, they are but Meteors, Vapours, Apparitions; and well may it be so, 
J●. 4.14.  when St. James asketh this question, What is your life? it is even a vapour that appeareth for a little time, and then vanisheth away. So that all our Creature-comforts may quickly either be taken from us, or we from them, our life it self-being so uncertain. Hence it is that St. Paul gives that Epithet unto Riches, Trust not in uncertain Riches, 
1 〈…〉  but in the living God: Riches are uncertain, 1. In the getting, 2. In the Keeping, 3. In the leaving: in the Original, it is uncertainty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the abstract, that is, nothing is more uncertain, being uncertainty itself: and yet there is something more in the word to be observed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Composition of it, it signifies it is not manifest, or evident: that is, no demonstration, or determination can be made from outward things, whether a man be in the favour of God, or no; whether a man be in the state of Grace, and Salvation, or no; God being pleased to use a promiscuous dispensation of outwards things, so that all things fall alike, in that respect, to all men, as Solomon well observes. Hence also it is that St. Paul urges the Corinthians to moderation in all outward things, and that by two cogent, and convincing Arguments: that, they that have Wives, be as though they had none: 
1 〈…〉 3●, 3●  and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: the first argument is antecedent, and it is this, the time is short, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Greek, the season is contracted: that is, very short. The second Argument is consequent, for the fashion of this world passeth away: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Greek it is the Scheme of this world; it is but a Scheme, a Figure, a Pageant, a Show, a Fashion, and that quickly passeth away. 
Rev. 12.1.  In the Revelation, we read of a Woman clothed with the Sun, and the Moon under her feet: this Woman is the Church of God, clothed with the rich Robes of Jesus Christ, the Sun of Righteousness, and the Moon, that is, all sublunary and earthly things under her feet. God has given us the earth to set our feet upon, and not to set our hearts upon. But eternal things are durable, 
Prov 8.18.  Riches and Honour are with me, saith Wisdom, yea durable Riches and Righteousness: & that leads me to the second Reason, But the things that are not seen are eternal. It is worth our observation, that eternity being added to any estate, or condition, makes it infinitely good, or infinitely bad: as for Example, to have the favour of God, the light of his countenance, his blissful presence, the society of Saints and Angels, for a day, a year, etc. were very good: but to enjoy this happiness to all eternity, makes it infinitely good. So on the contrary to feel horror of Conscience, a separation from God, to burn in fire and brimstone for a day, or a year, etc. were very bad: then what is it to endure these to all eternity? this makes the misery to be infinitely evil. Thus you see the Reasons why Christians should look beyond this present life, unto those things which are spiritual and eternal: And so I come to the third, and last thing in the method propounded, and that is Application.  
Application. 1. Hence we learn, from this Doctrine of eternity, to be sound persuaded, and well grounded in these two Scripture-truths', 1. The immortality of the Soul, and 2. the happiness, or misery of the life to come, which will last to all eternity. As for the first, though it hath been oft impugned both by ancient Heretics, and modern Schismatics: yet that the Soul of man is not only a spiritual Essence, which actuates the body in which it is, but an immortal Essence too, which shall overlive the body, we have good proof both from the Old, and New Testament: see Eccl. 12.7. Luke 23.46. and not only the ancient Fathers, but the learned Gentiles by the light of Nature, and dull spectacles of Philosophy, have asserted this Truth. If I were to speak to Heathens, I might imitate St. Paul, who confuted the Athenians, Cretians, and others, out of their own Greek Poets: but seeing (thanks be to God) I speak to Christians, I need not tell you, what opinion Plato, Pythagoras, Aristotle, and others held of the Souls immortality: seeing it is a received Axiom in Philosophy, 
Anima rationalis est immortali●  that the rational Soul is immortal.  
And if the Soul be immortal, and shall be reunited to the body at the Resurrection, than it must have an Vbi, a place of eternal bliss, or misery. And not only the Scriptures, but the Greek and Latin Poets, do make mention of Heaven, and Hell, their Elysian fields, and Tartarean Dungeon, and the like. As for the glories of the life to come, and miseries of the second death, Heathens, as well as Christians have much written. Now if we would know, wherein the blessedness of the life to come doth consist, both the Scriptures and the Fathers tell us, that it consists in the Beatifical vision of Almighty God. 
Mat. ●. 8.  Blessed are the pure in heart, for they shall see God. In thy Presence is fullness of joy, 
Ps. 16. ult.  and at thy right hand there are pleasures for evermore, saith the Psalmist. And St. Austin tells us, 
Visio Dei beatifica sola est summum bonum nostrum.  that only the beatifical vision of God, is our chiefest good. As for the miseries of the life to come, they consist in a separation from the Presence of God: as St. Paul intimates 2 Thes. 1.9. 
Rev. 20.6.  this is called the second Death, not properly, but Analogically: for as the death of the body, is the separation of the Soul from the body: so the death of the Soul, is the separation of the Soul from God. 
Poena damni est p●●talior, quam poeta sensus. Mortem sine morte. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And this Divines call the punishment of loss, which they say, is greater than the punishment of sense. Hence it is that some of the Fathers call this second Death, a death without death, or a neverdying death; it is a liveless life: such is the miserable condition of the second Death.  
2. This Doctrine reproves and condemns those that mind only earthly things: Phil. 3.19. Whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things. Sensual Atheists, Epicures, 
Epicuri de grege porci.  Libertines, called not only in Scripture, but in profane Authors, swine, and dogs. 
Heb. 12.16.  Profane Esau sold his birthright for one morsel of meat: and profane men sell Heaven for a little earth, the joys of eternal life, for the pleasures of sin which are but for a season. Whence is it, that any should hold the Soul to be mortal? but from a principle of Epicurism: when (for aught that I could ever read) the immortality of the Soul, was never positively denied by any Sect of Philosophers, except the Epicures; who placing the chief happiness, or summum bonum, in corporal pleasures, were, as it were, engaged to cry down the Soul.  
The third lesson we may learn from hence, is, to teach us the Reason why they that truly fear God, and mind the salvation of their souls, dare not run with others to the like sensuality, and excess of riot: and therefore saith St. Peter, 
1 Pet. 4.4, 5.  they think it strange: speaking evil of you, who shall give account to him that is ready to judge the quick and the dead. They look at the reckoning-day, they look at eternity, they consider how they may get through this troublesome world with good Consciences. 
2 Pet. 1.5, 6, 7, 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They give all diligence to add to Faith, Virtue; to Virtue, Knowledge, etc. but he that lacketh these thingr, is blind, and cannot see afar off: he cannot look at Eternity: but the other labour to grow in Grace, that they may be prepared for the Kingdom of Glory.  
The fourth lesson, which is the main instruction of this point, is to exhort us in all things to look at eternity. And this indeed is that, which we must all aim at, if we have any of that zeal to the Kingdom of Heaven, which was so eminent in the Patriarches, Prophets, Apostles, Martyrs, Confessors as to be left upon Record for our instruction. Now that we may look at our spiritual and eternal condition: 1. We must labour for a lively and saving Faith in Jesus Christ; Faith is the eye of the Soul, to see, as the hand of the Soul, to receive: 2. Labour to live by faith, 
2 Cor. 5. ●  and not by sense. Let us not so much consider what shall become of us in this Life, as what shall become of us to all Eternity. And let us always remember, that eternal life is begun in this life, called the life of Grace; Grace and Glory differ only in degrees. Grace is the imitation of Glory, and Glory the consummation of Grace: none can live the life of Glory, but such as live the life of Grace here: without Regeneration, there is no salvation. Christ told Nichodemus, 
Jo. ●. 3.  Except a man be borne again, he cannot enter into the Kingdom of Heaven. So that while this life lasteth, eternal life must be acquired, or lost for ever-.  
Now give me leave a little, to speak to all conditions of men that hear me: 
Heb. 13. ●1.  and I beseech you Brethren, suffer the word of Exhortation, by a particular Application. 1. You that are Magistrates, and Governors either in Church or State, let all your actings be for the glory of God, the honour of the King, the Good, Peace, Welfare, and Tranquillity of the places where you live: fulfil the end of Magistracy, which is to suppress sin, and vice, and to encourage virtue and piety: that people may lead under you, 
1 Tim. 2.2.  a quiet, and a peaceable life in all godliness and honesty. And may more cheerfully and willingly, 
1 Pe●●. 13, 14  Submit themselves to every Ordinance of man for the Lords sake, whether it be to the King as supreme, or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. That so you may give a good account at the last day, and may receive the Crown of life.  
We that are Ministers of God's Holy Word and Sacraments, let all our preaching be for Eternity. Let the Glory of God and the salvation of Souls, be our chief aim, let conviction, conversion and edification be the end and scope of our teaching. Dan. 12.3. they that be wise, shall shine as the brightness of the firmament, and they that turn many unto righteousness, as the stars for ever and ever: but who are they that are wise? 
Intellig●nte● Err●a●nt●●.  the Hebrew word, which is translated wise, is also rendered teaching, or Teachers, as it is in the Margin of our Bibles. They that are wise, are such as by their painful teaching, turn many unto righteousness. Let us see another excellent place, Prov. 11.30. The fruit of the righteous is a tree of life, and he that winneth Souls is wise. The Tree of Life was a type of immortality, and you see here again who is wise, he that winneth Souls; the Hebrew word signifies to take, or catch, and it is a Metaphor taken from Fowlers, or Fishers who use all art and industry to catch birds or fish. The Devil is very busy to catch Souls from us, let us be very industrious to catch Souls from him: the wiles of the Devil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are in the Greek called Methods: let us use all our method to recover Souls from him, and let us oft read, and meditate upon that counsel which St. Paul gives to Tymothy, 2 Tim. 2.3 last verses: thus doing, when the chief Shepherd shall appear, we also may receive a Crown of Glory. You that are Citizens of this ancient and famous City, labour to be free Denizens of Heaven. That ye be no more Strangers and Foreigners, 
Eph. 2 19  but Fellow Citizens with the Saints, and of the household of God.  

Phil. 3.20.  Let your Conversation be in Heaven, go about earthly business with Heavenly minds; the Greek word translated Conversation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifies Citizen-ship: 
〈◊〉. 13.14.  therefore remember, that you have here no continuing City, but must seek one to come.  
You that are Merchants, and Tradesmen, trade for Heaven and Eternity. And remember that the Kingdom of Heaven is like unto a Merchant man, 
Mat. ●3. 45, 46.  seeking goodly Pearls, who when he had found one Pearl of great price, he went and sold all that he had and bought it. This Pearl is Jesus Christ with all his benefits, which you should diligently seek: wise Merchants when they go beyond Sea, use to buy such Commodities as are cheap there, but are vendible at home, at a good rate; even so while you are here, not at home, but Strangers and Foreigners, buy such Commodities as will give a good rate, when you come at home, in Heaven: the benefits of Christ, Grace, and the new-Creature are cheap here, in regard of the paucity and fewness of men that look after them: but they will be of great price in Heaven, which is our home, our own Country. Let no worldly profit hinder your care for your Souls; What will it profit a man, 
Mat. ●6. 26.  if he shall gain the whole world and lose his own Soul; saith our Saviour. Be not so careful how to lay a foundation of greatness for Posterity, as how to lay a good foundation against the time to come, that ye may lay hold on eternal Life. 
1 Tim 6.19.  It was a complaint of devout Salvian, that men, 
Salvian. ad Eccl. Cathol. Lib. 2.  to leave others rich for a short time, did often condemn themselves to eternal poverty.  
Lastly, You that are poor Labourers, take our Saviour's counsel, Jo. 6.27. Labour not (so much) for the meat which perisheth, as for the meat which endureth to eternal Life. And remember for your comforts, that if you be true Believers in Christ, and look at Eternity, that God hath chosen the poor of this world, rich in Faith, and Heirs of the Kingdom which he hath promised to them that love him, James 2.5.  
Now that I may give you some few Motives and encouragements to this Duty:  
The looking at Eternity will make us the less to love and prise the things of this world, and be well contented with our Condition.  
It will make us patiently to bear all Afflictions, and troubles: when we consider, that straight is the Gate, 
Mar. 7.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and narrow is the Way (or as it is in the Greek, full of Affliction) which leadeth unto Life, and few there be that find it: and that if we suffer with Christ, 
2 Tim. 2.12.  we shall reign with him.  
This will make us that we shall not envy the prosperity of wicked men, read Ps. 37.1, 2.  
This will sweetly bring on the Meditation of Death: why is Death so fearful to the wicked? 
Heb. 9.27.  but because, it is appointed for all men once to die: and after that comes Judgement; and after that Eternity: Why is death so comfortable to the godly? But because their temporal death, is a passage to Eternal Life; when they can say believingly, we know that if our earthly House of this Tabernacle were dissolved: 
2 Cor. 5. ●  we have a building of God, an House not made with Hand, eternal in the Heavens. The next lesson we learn from this Doctrine, is for Caution, to take heed of all sin, even the least sin is of an eternal guilt, being committed against an eternal God, and must have an eternal expiation by the Blood of Christ, or else an eternal punishment.  
Lastly, (that I may hasten, to conclude with the time) this may teach us an use of Gratulation, to be thankful unto God, that hath given us immortal Souls, and a true Faith in Jesus Christ, that he hath given any of us Grace carefully to look after our eternal estate and condition: and that he hath prepared eternal happiness for us. And that we may be better stirred up to thankfulness; I shall allude to that of David, 2 Sam. 7.18, 19, 20. Read the place, I pray you, we may apply it thus: Lord who am I, that thou hast brought me hitherto, that thou hast preserved me to this day: but thou hast spoken of thy Servants House for a great while yet to come: thou hast appointed me to happiness to all Eternity. And what can David say more? this surpasseth the speech of all created Eloquence. This should mightily affect us, we should be so ravished with the Contemplation of the glories of the life to come, that we should not only praise God with our lips (see. Ps. 103.1, 2.) but also with our lives: that so glorifying him a few days upon Earth, we may be glorified with him, and by him, to all eternity in Heaven. Now let us turn our praise into prayer, that through the Grace and Guidance of God's Holy Spirit, we may so pass through things temporal, that we finally lose not the things eternal: through Jesus Christ our Lord. Amen.  
FINIS.