ETERNALLY OR A Treatise wherein by way of Ex●●●cation, Demonstration, Confirmation, and Application is showed. That the great Labour and pains of every Christian ought chief to be employed 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 Kingdom 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 adjoining to St. Peter's Alley in Cornhill, and at the Mariner and Anchor upon Fish-street 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 Ladyship's 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 myself 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 myself with Ingratitude, the which I have ever held to be a Monster in nature and a solecism in manners, a crime so odious that the more Ingenuous of the Heathens much decried it, saying, The unthankful man is a compendium of all Evils. Now that I might give a public 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 Ladyship's name prefixed in the Front) as a testimony of that respect I have for more than 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 myself. Besides your Ladyship was pleased to hear almost all, these discourses from the Pulpit, and I would crave leave to promise myself, 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 Ear, 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 venturous to beg your Ladyship's 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 Goat's 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 Widows two mites, then when the richer sort cast m●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 Ladyship 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 hastening 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 Ladyship 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 daily (I hope) labouring for, shall ever be the Prayer of him who promiseth to continue at the Throne of Grace,  
Madam, Your Ladyship's Solicitor 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 publicly 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 persuaded, (whilst they are labouring for Temporal good things, yet chief and before all other things to labour for Eternal good things) I have obtained my end, though I should not escape the Satire, 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 men's Eternal good.  
Et veniam pro laude peto, laudatus abunde,  
Non fastiditus si tibi Lector ero.  
Only this is all that I desire at thy hands, when thou hast read these discourses, to labour chief, and above all other good things, those Eternal good things that will make thy Soul Eternally happy, and then whether thou likest or dislikest my way, manner, stile, method and plainness in handling so weighty a point, thou and I shall not disagree: But if thou approvest not of my Discourse, yet approve of my good will, and as I hope to have the benefit of thy Prayers, so thou and all God's people shall have my Prayers, that in this disagreeing age we live in, we may all agree to Labour not for the meat which perisheth, but for that meat which endureth unto Everlasting Life.  
I am Thine to be commanded in all Christian services FRANCIS CRAVEN.   

A Compendium of the chief parts proposed and prosecuted in the following Discourse, as it is divided into Fourteen Chapters.  

CHapter 1. Our Saviour's design in speaking the words of the Text. Page 1.  
Chap. 2. The coherence of the Text and parts thereof, which are these two in general p. 3. 

An 1. Inhibition. p. 4.  
An 2 Injunction. p. 4.  
In the Inhibition. 

1 Something that Christ doth inhibit p. 4.  
2 The thing inhibited. p. 6▪  
3 The property of the thing inhibited, p. 6.    
In the Injunction. 

1 A duty enjoined. p. 7.  
2 The thing for which this duty is enjoined. p. 8▪  
3 The property of the thing enjoined, p. 9      
Chap 3. The proposition laid down, Viz. That the great labour and pains of every Christion ought chief to be employed, not about perishing but Eternal good things. p. 11.  
Chap. 4. In prosecuting of this proposition four things are mentioned to be insisted upon p. 14. 

Something by way of 

1 Explication  
2 Demonstration  
3 Confirmation.  
4 Application.    
By way of Explication it is showed, when a man may be said chief to labour for Eternal good things.  
1. When he does rem agere, when his heart is intense and serious about Eternal good things. p. 15.  
When he does use the right means to gain Eternal good things, such as are the Ordinances of the Gospel, p. 17.  
1. Hearing of the Word Read and Preached p. 18.  
2. Meditating thereon, that he may get that good by Hearing and Reading he aimeth at. p. 21.  
3. Improving the Sacraments of the Gospel, those seals of the Covenant of Grace p. 23. 

1 Baptism p. ib.  
2 Lords Supper. p 25.    
4. Praying importunately at the throne of Grace for the gaining of Eternal good things. p. 27.  
3. When he does not use the right means for a time only, but perseveres labouring in the use thereof he holds out to the end. p. 30.  
4. When he will not take up or be put off with any other good things but such as are Eternal. p. ib.  
5. When he goes on to labour, though God keep him low and mean, though he receive no pay for the present, nay though he meet with many discouragements. p. 32.  
5. When he does this thing at all times, improves every hour and minute of time. p. 15. 

1. When he does it in the daytime. p. 35.  
2. When he does it in the nighttime. p. 38.      
Chap. 5. By way of Demonstration, it is showed, That Eternal good things are to be laboured for. 

1. From those resemblantes that the labour belonging to Eternal good things is compared to in Scripture. 

1. It is compared to a Race p. 50.  
2. It is compared to wrestling and striving p. ib.  
3. It is compared to Fight of a Battle p. 51.  
4. It is compared to one being in an Agony. p. 55.    
2. From the impossibility of enjoying Eternal good things without labour. p. 56.  
3. From the agreement that there is between Eternal good things and our natures. p. 57  
4. From the Examples of those who have been well acquainted with the worth of Eternal good things. p. 59  
5. From the paucity and sewness of that number that will be found to have their share in Eternal good things. p. 64.  
6. From the necessity that there is of enjoying Eternal good things. p. 69.  
7. From the end wherefore we live. p. 72.  
8. From that willingness to die and to have an end put to this Temporal life, that the enjoyment of Eternal good things will work in us. p. 75.    
Chap. 6. By way of Confirmation it is showed, That the great labour and pains of every Christian ●ought chief to be employed not about perishing but Eternal good things. p. 79. 

1. Because God hath commanded it. p. 80.  
2. Because Eternal good things are the chiefest of good things, the best of good things. p. 84.  
1. Because only Eternal good things do make those who enjoy them good. p. 91.  
2. Because only Eternal good things will do us good then when other good things will do us no good.  
That only Eternal good things do make those who enjoy them good, appears by instancing in five things. p. 96. 

1. Instance, Grace. p. ib.  
2. Instance. In God who is the God of all Grace. p. 100  
3 Instance. In Jesus Christ who is the Author and giver of Grace. p. 105.  
4. Instance. In the Spirit, who is called the Spirit of grace. p. 113.  
5 Instance. In a good Conscience, a consequent of Grace. p. 117.    
That Eternal good things will do us good then when other good things will do us no good, this appears by these two particulars. 

1. That Temporal good things will not do the wicked man good in such conditions as God will cast him into.  
2. That Eternal good things will stand a Christian instead and do him good in what ever condition a good man can be cast into.    
That Temporal good things will not do the wicked man good in such conditions as God will cast him into. 

1. They will do him no good, nor stand him in any stead when his Conscience is distressed with the sight of his sins, and the apprehension of God's wrath due for sin. p. 126.  
They will do him no good nor stand him in any stead in the day of death p. 127.  
3. They will do him no good nor stand him in any stead in the Grave. p. 130.  
4. They will do him no good nor stand him in any stead at the day of judgement. p. 132.  
5. They will do him no good nor stand him in any stead in Hell, when he there shall lie under Eternal Torments. p. 136.    
That Eternal good things will stand a Christian in stead and do him good in what ever condition a good man can be cast into. p. 139. 

1. They will do a Christian good and stand him in stead when God shall lay him under Affliction. p. 140.  
2. They will do a Christian good and stand him in stead when God shall lay him upon a sick bed or a dying bed. p. 144.  
3. They will do a Christian good and stand him in stead when he shall be brought to stand at Christ's Tribunal in the day of Judgement. p. 152  
4. Because Eternal good things are lasting good things, other good things are perishing good things. p. 164. 

Here is showed that all the things of Heaven are Eternal, As, 

1. That Glory which is to be had in Heaven is Eternal Glory. p. 174.  
2. That Life which is to be had in Heaven is Eternal life. p. 175.  
3. That Joy which is to be had in Hea●en is Eternal Joy. p. 176.  
4. That Inheritance which is to be had in Heaven is an Eternal Inheritance. p. 179.  
5. That the Kingdom of Heaven is an Eternal Kingdom. p. 180.  
6. That Crown worn in Heaven is an Eternal Crown. p. 181  
7. That the house or habitation prepared in Heaven is an Eternal habitation. p. 184.  
4. Because Eternal good things are good things always desirable. 189  
5. Because Eternal good things are the only satisfying good things. p. 193.  
6. Because Eternal good things concern our Souls, other good things concern only the body. p. 198.  
7. Because our labour about Eternal good things will not be in vain. p. 206.  
8. Because even to Eternity itself it will never repent us to have bestowed the greatest labour and pains about Eternal good things p. 211.          
Chap. 7. Question. What reasons may be assigned why men labour so much after Temporal good things, that they do neglect Eternal, and build their happiness upon so deceitful grounds as earthly possessions and transitory things. p. 215. 

To this question these Reasons are assigned. 

1 Reason. Because it is natural for men so to do. p. 217.  
2 R. Because men do fancy that in these Temporal things doth consist the only comfort of their lives. p. 221.  
3. R. Because these Temporal things being near at hand, do dazzle the minds and distract the judgements of men. p. 224.  
4 R. Because Eternal good things are not without great labour to be obtained. p. 229.  
5 R. Because men know not the excellency of Eternal good things. p. 235.  
6 Reason. Because men do not as they ought work upon their hearts such divine exhortations thereunto that they find in Scripture, which are backed with strong reasons, and encouraged unto by many sweet promises. p. 239.      
Chap. 8. By way of Application the proposition is improved. p. 244. 

1. By way of Lamentation, and that in two branches.  
1. Over those that instead of labouring for these Eternal good things, and having their hearts taken up with and set upon them, have their hearts wholly set upon sensual pleasures and carnal delights, and therefore do spend all their time in making provision for the flesh without the least thought of Eternity that follows. p. 246.  
2. Over those whose minds and hearts are only set upon Earthly things, and whose affections are fast nailed to the Earth, making all the motions of their souls to wait upon their earthly designs, and that so fixedly as if they had resolved upon no other Heaven than Wealth. p. 250.  
Chap. 9 By way of Application, the proposition is improved by way of Reproof, wherein they are reproved that never look after Eternal good things, but are wholly taken up with the pursuit of the good things of this life. p. 259.    
Chap. 10. By way of Exhortation, the proposition is improved. 

1. To exhort every one to labour for Eternal good things. p. 261.    
Chap. 11. To exhort every one to labour for Eternal good things chief and before all other good things. p. 265.  
Chap. 12. Five Motives added to the second branch of the exhortation, Viz. 

Motive 1. Because Christians labouring or not labouring for Eternal good things, will bespeak them wise men or fools. p. 272.  
Motive 2 Because the greatest of Temporal good things, without Eternal good things, will leave a man a beggar. p. 277.  
Motive 3. Because Eternal good things, even without Temporal good things will make a man a rich man. p. 286.  
Motive 4. Because Eternal good things are real good things and all Temporal good things are but Imaginary good things. p. 293.  
Motive 5. Because Eternal good things only, are they that will be for a Christians life. p. 299    
Chap. 13. Six helps to forward a Christian in the labouring after Eternal good things. 

Help. 1. Get all the knowledge of Eternity and Eternal good things they can or are any ways able. p. 304.  
Help. 2. Frequently employ themselves in considering and contemplating upon Eternity. p. 306.  
Help. 3. Labour to get some tastes of those things that are Eternal. p. 310.  
Help 4. Always bear in their thoughts the immortality of their souls. p. 315  
Help 5. Study the shortness of time and their present life. p. 317.  
Help. 6. Get a sight of Eternal good things by the eye of Faith. p. 323    
Chap. 14. Six directions in labouring for Eternal good things, wherein is showed how a Christian should labour for them. 

1. Faithfully p. 331.  
2. Diligently. p. 332  
3. Cheerfully. p. 334.  
4. Abundantly. p. 348.  
5. Earnestly. p 343.  
6. Vnweariedly. p. 348.      
John 6. 27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting Life. 

CHAP. I.  
THings Temporal and Eternal deserve the most serious and most holy Meditations of all sober Christians; for indeed there is not a Christian but hopes to out live Time and all temporal enjoyments. When all things below must end with Time, nay perish with Time, yet a Christian hopes to enjoy an happy Eternity. How much then does it concern every man to labour more for those things which Eternity preserves, then for those things that time itself will make an end of; the former being of greater value, the other (in comparison of the former) but of little worth▪  
I will say of the Excellency of Eternal good things, what one says of Eternity itself; Eternity (says he) is that which never can be comprehended, yet ever ought to be pondered and thought upon, such is the incomprehensible excellency of Eternal good things, that the excellency of them can never be comprehended, yet ought always to be laboured after. A Lesson you see taught by our Saviour Jesus Christ to his followers here in the Text, Labour not, etc.  
It is the wont manner of Physicians (Erumpens sanguis vena secta sistitur) when blood gusheth out immoderately one way, to open a Vein elsewhere: And so by revulsion (as they call it) to stay it, by diverting the course and current another way▪ The like course doth our Saviour Christ take in this place, for observing the minds and hearts of the people that followed him to the other side of the Sea, to be set upon only earthly things, not to be taken with the Miracles of Christ, but with the Loaves wherewith they were fed by Christ, he endeavoureth in this place to withdraw them from thence, and to cure them of that disease, by diverting and turning the tide and stream of them another way.  
As the Apostle would have us to turn all our worldly grief into godly grief, into sorrow for sin, 2 Cor. 7. 9 10. And our Saviour adviseth to turn worldy fear into godly fear, into fear of offending and displeasing Almighty God, Matth. 10. 28. And would have us to turn our worldly care into a godly care, our care for this life and the things of this life into care for the things of another life, of a better life, Matth. 6. 31, 32, 33. v.  
The like course useth our Saviour here in this Chapter, when he says Labour not for, etc.   

CHAP. II.  
Showing the coherence and parts of the words.  
THe words are a direction following upon a reprehension; the reprehension is in v. 26. Jesus said un●o them, verily, verily I say unto you, ye seek me, not because of the Miracles, but because ye did eat of the Loaves and were filled; It was, for that they valued not his doctrine, or confirmation thereof by Miracles, so ●hat they might believe and be saved, but cared principally for their bellies. The direction is for the ordering ●f their and our endeavours towards that which is the ●ain of all, and this in the words read, Labour not for ●he meat which perisheth but for that which endureth un●o Eternal life.  
Thus you see the Connexion. But to the words.  
It is observable that all Preaching may be referred to two heads, viz. Inhibitions and Injunctions. Inhibitions, to pull back from evil; Injunctions, to quicken to ● better course.  
Take some instances hereof out of the Scriptures.  
In the 6. of Math. 31. 33. v. in the 31. v. Our Saviour takes them of the world, and the things thereof, ●ying, Therefore take no thought, saying, what shall we eat or what shall we drink? or wherewithal shall we be clothed? In the 33 v. he setteth them to work. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.  
1. Pet. 3. 11. Eschew evil and do good; there we have the Apostles Inhibition, Eschew evil, And his Injunction, do good.  
Rom. 12. 9 Abhor that which is evil, there we have an Inhibition: and then follows the Injunction, cleave to that which is good.  
Eph. 5. 4. where we have, 1. a dehortation or Inhibition 2. an Exhortation or Injunction. 1. A Dehortation or Inhibition, Neither filthiness, nor foolish talking, nor jesting, which are not convenient. 3. An Exhortation or Injunction, But rather giving of thanks.  
So my Text in every man's eye and apprehension divides itself into two parts.  

1. An Inhibition; Labour not for the meat which perisheth.  
2. An Injunction; But for that which endureth unto everlasting life.   
In the Inhibition we may note.  
1. Something that Christ does Inhibit and forbid▪ Labour not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne operanimi. In the fourth Commandment, saith God the Father, six day's shal● thou labour and do etc. St. Paul agrees with the same, 2 Thess. 3. 10, 11, 12. For even when we were with you, this we commanded you, that if any would not work neither should he eat, v. 10. For we hear that there be some which walk among you disorderly, working not a● all, but are busy bodies. v. 11. Now them that are such we command, and exhort by our Lord Jesus Christ, that with quietness, they work, and eat their own bread v. 12.  
In the Text, Christ says, Labour not, God the Father and St. Paul the Apostle command Labour, an● here Christ the son says, Labour not. The words a● first reading, me thinks do please men of a sluggish spirit, men that do like no life like to an idle life. It wa● the speech of that Epicure M. Lepidus, who lying under a shady tree, upon a sun shine day, stretching himself, cries out. O utinam hoc esset laborare. O would to God this were to take pains to live at ease. There are more such in the world, men that cannot away with labour, men that by their good will would do nothing but eat and drink and sleep and sport, and sit and talk and laugh and be merry, but such are the very excrements of all humane Societies where they live, very burdens to the earth whereon they walk; as unprofitable they are to the world as that Margites I have read of, of whom it is said, that he never Ploughed or digged, nor did any thing all his life long that might tend to any goodness, spending their time, nihil agendo, in doing nothing at all.  
But our Saviour does not absolutely forbid labouring for things necessary to this life. 2 Thes. 3. 10. There you have St. Paul his Sanction or Ordinance for Manual labour, For even when we were with you, this we commanded you, that if any would not work, neither should they eat; and this you see is enforced by a penalty provided for willing or wilful Loiterers; if any would not work, neither should they eat. As Scipio Banished all idle Soldiers and unprofitable people from his Camp, so the Apostle banisheth such slothful ones from the table. It was not Adam's case alone, but it is the case of every one in his calling, in sudore vultus tui, in the sweat of thy brows thou shalt eat thy bread: So the Apostle cannot brook those who spend their whole lives only merely in Epicurate ways. I could wish St. Paul his penalty here might be such men's punishment, Let not such eat; That if nought else, yet hunger and necessity may drive them to labour.  
The act here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing indifferent and lies all upon the object that our labour is conversant about, as that is good or evil; as the thing is good or bad for which we labour.  
2ly. The thing for which we must not labour. Meat. Under this word it is observed that Christ comprehends all earthly things. 1. Because it was their meat they were most taken up with; they followed Christ now only for their bellies, as Christ, note v. 26. saying, verily I say unto you, ye seek me, not because ye saw the miracles (of which read v. 2. and 14.) but because ye did eat of the Loaves and were filled. 2. To point out to them what it was they might expect from the things of time, let them have what dreams they please, if they had all the world at will, yet they would get no more of it but their Meat, which the poorest man may attain unto. 3. To suggest unto them an argument why they should not toil and labour so much for that which would afford them so little, Eccles. 5. 11. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes. Therefore he takes them off from labouring for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world's things, Temporal things: and so the wiseman forbids what Christ forbids, Prov. 23. 4. Labour not, and he shows what we must not labour for, To be rich. Labour not for these earthly things, though they are in themselves mercies, yet they are but mercies without the pale, they are but Acorns with which God feeds swine, there are choicer fruits to be looked after, viz. those Olives and Pomegranates which grow on the true Vine Jesus Christ; and springs of living waters clarified with Christ's blood and indulcorated with his love.  
3ly. The kind or property of that meat for which they must not labour that perisheth; Labour not for the meat which perisheth; that perisheth with the using as the Apostle says (2 Coll. 22. v.) rudiments of the world. Such was that Manna which God gave Israel for meat from Heaven, he gave them this meat indeed miraculously, but yet it was no lasting meat, they could not keep it by them any long time, Exod. 16. 20. 21. If they kept it but till the next morning it bred worms and stank, it was but of a perishing nature; and indeed all meat for the body is but perishing meat, is but of a perishing nature; it serves but to uphold a perishing life, and cannot prevent the bodies perishing at last; to which agreeth that of the Apostle Paul 1 Cor. 6. 13. Meats for the belly, and the belly for meats, but God shall destroy both it and them; and where men do only and mainly labour for that, it will cause them to perish Eternally.  
In the Injunction we may note.  
1. A duty by Christ, enjoined, and that is Labour, It must necessarily be supplied in the Text; Labour not for the meat which perisheth, but Labour for that meat which endureth unto everlasting life.  
Though 'tis true servile labour with trouble, sweat and vexation was occasioned by the curse, Gen. 3. 17. yet there was work required of man, or labour in the earth with reference unto his natural life and subsistence in the world, in the state of innocency, for it is expressly said, Gen. 2. 15. That God put man into the Garden of Eden to dress it and to keep it, that is to labour in it, and to preserve it by labour: No sooner was man Created, but by and by he is set to labour, Paradise was not 〈…〉 place that served only to delight his senses, but to exe 〈…〉 cise his hands.  
God never made any as he made Leviathan to spo 〈…〉 himself only; or to do as it is said of the people in Tom 〈…〉 m in Africa, that they spend their whole time in 〈…〉ing and dancing, but to work either with his hands or his head (in the sweat of his brow or of his brain) the thing that is good. God will have no man to be idle, he will have no cyphers in his Arithmetic, o● slothful servants in his Vineyard. Homo natus ad laborem, man was even born to labour, and not to expect any rest whilst here; only the dead which die in the Lord rest from their labours. Rev. 14. 13. Now they must labour and toil and then rest.  
Idle persons are good for nothing but to eat drink and sleep. It is good (saith one) to do something whereby the world may be the better, and not to come hither merely as Rats and Mice, only to devour victuals, and to run squeaking up and down. Periander made a Law at Corinth, that whosoever could not prove he lived by his honest Labour, he should suffer as a Thief. No State whatsoever can privilege Idleness; no Man is too Noble to have an occupation; the greatest Kings have not this privilege. Alphonsus' said, that God and Nature had given Kings hands as well as other Men. By the Law of Mahomet, the Great Turk himself is bound to exercise some manual trade or occupation▪ though sin brought in man▪ s labour, Gen. 3. 19 yet now for a man not to humble himself by just labour would increase his sin; and therefore abundance of idleness is reckoned to be in the number of Sodoms' sins, Ezek. 16 49.  
2. In the Injunction we have the thing for which la●our, that is the duty is enjoined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That meat, ●at food for the soul; that which is meat for a Christians faith and not for a christians taste; such as are Christ with all his riches and treasures, with all his benefits and privileges, and what else with Christ, the Gospel declareth making for the Saints Eternal ●●lfare; of which afterwards in the discourse.  
But these things Chri●● commends under the name of Meat, as one notes, 1. Because his followers now were earnestly seeking after meat, therefore he points them out better meat. Thus to the woman of Samaria coming for water, he points out the living water, 2. To show the necessity of having these things and the usefulness of them, they had as great need hereof as of meat.  
3. In the Injunction there is the mod●s or property of the meat for which labour is enjoined which endureth unto everlasting life; that is for those things which are appointed by God to refresh and sustain the soul unto Eternity, for such things that when all these poor helps which serve to prop up a Pilgrim's travel, as so many baits, till he get home shall fail, may be Eternal provision.  
That which our Saviour does here then is this, he diverts their affections and eagerness from off earthly things and sets them upon the right object, Christ does not hereby dehort them altogether from labouring for meat that perisheth, but what he says is spoken per modum comparationis, by way of comparison, q. d, do not so labour for the meat that perisheth, that you neglect to labour for the meat that perisheth not; as when he says Matth. 6. 31. 33. Therefore take no thought, saying, what shall we eat, or what shall we drink? or wherewith shall we be clothed? But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. The Heathens (with whom if Christians should symbolise in sins or not exceed in virtue, it were a shame to them, for as a Christian differs from an Heathen in Profession, so he should in Practice▪) because they know not the Eternal blessedness of the life to come, but only that which concerneth this present life, their care is only after what they shall eat and drink and wherewithal they may be clothed, as our Saviour observes, v. 32. For after all these things do the Gentiles seek, for men that have hope in this life only, it is no marvel if they labour their utmost to make their best of it, but our Saviour teaches his Hearers to prefer care for things Eternal before a care for things Temporal, indeed what our Saviour says here is not contradictory to that of the Apostle in 2 Cor. 8. 21. Provide for things honest, things that are necessary; provide for things necessary hath his time; so that our Saviour his primum quaerite regnum Dei, be first remembered. The care for this life present and things necessary thereunto, is by the Apostle commended, but by our Saviour the care of heavenly things is preferred.  
Many such like instances we meet with from Christ, as Matth. 9 13. I will have mercy and not Sacrifice; Christ excludeth not Sacrifice, but preferreth Mercy: And Math. 10. 28. Fear not them which kill the body, but are not able to kill the Soul; but rather fear him which is able to destroy both Soul and body in Hell. Christ does not here exclude all reverence and fear to be given unto such, but the meaning is, do not so fear them, as you neglect to fear him which hath power to kill both body and soul, he preferred the latter before the former. So in my Text, Christ excludeth not labouring for things necessary in this life, but preferreth labour for those things that will endure to Eternal life.  
This I conceive to be the scope and intent of our Saviour in these words, and being thus opened would afford us several very profitable observations, but I shall only name one, the which I have chosen to make the subject of my following discourse.   

CHAP. III.  
Obser. THat the great Labour and pains of every Christian ought chief to be employed not about perishing but eternal good things. Not for things that endure but for a season, but that will endure to Eternity.  
A doctrine worthy our serious and choicest thoughts and meditations.  
It was a good question the young man proposed to Christ, Mark 19 17. v. Good Master what shall I do that I may inherit eternal life.  
As if he had said, I know I shall be eternally happy or eternally miserable, eternally cursed, or eternally blessed, eternally damned, or eternally saved, etc. but what shall I do that I may be eternally happy, that I may be eternally saved, that I may be eternally blessed, etc. that I may be happy to all eternity? The point of doctrine may be a fit answer. Let thy labour and pains chief be employed not about perishing but eternal good things.  
It is observable that in the Lord's Prayer where there are five Petitions for spiritual good things, there is but one for temperal good things, and that is, Give us this day our daily bread, to note and intimate unto us, that our desires and endeavours should be most after spiritual good things, things that will endure to eternity. And besides, these are Petitioned for in the first place, before Temporal good things, to note that Temporal good things should be subserviant to Spiritual and eternal things, the things of this life should be subservient to thos● which belong to an Eternal life.  
I may allude to that which St. Paul saith, 1 Cor. 7▪ 38. speaking of giving a Virgin in marriage, saith he he that giveth her in marriage doth well, but he tha● giveth her not in marriage doth better; so he that carefully and industriously labours for the things of this lif● does well, as he that giveth his Virgin in Marriage does well, but he that laboureth and provideth fo● things belonging to Eternal life, as he that giveth no● his Virgin in Marriage, doth better.  
As 'tis said of Rachel and Leah, Gen. 29. 17. Rachel was the fairer, though Leah was the fruitfuller; so to be diligently laborious to get what is necessary for this life is needful, but to be diligently laborious to ge● what belongs to Eternal life is more needful. It was once the saying of one, Si mihi daretur optio eligeri● Christiani rustici sordidissimum & maxim agreste opi● praeomnibus victoriis & triumphis Alexandri aut Caesaris: Might I have my wish, I would prefer the most despicable and sordid work of a Rustic Christian, before all the Victories and triumphs of Alexander and Caesar, let it for ever be the practice of holy minded Christians, always to prefer the diligent labouring for the Kingdom of Heaven, before the striving and contending for more Kingdoms and Countries then ever were possessed by Alexander or Caesar.  
The Wiseman who knew what was fittest to be chosen and what was best to be laboured for, saith, Prov. 1● 16. That wisdom and understanding is to be chosen rather than Gold and Silver; Grace here and glory hereafter, are unspeakably better than Gold or silver; these things they serve only the life that now is, the back and the belly, but Grace and Glory the life to come. What Aeneas Silvius said of Learning, may much more be said of Grace and Glory and all Eternal good things, Vulgar men should esteem thereof as silver, Noble men as Gold, and Princes should prise it above their chiefest Pearls, and manifest the same in labouring, not with Martha for the many things, but with Mary for the one thing necessary, Eternal salvation.  
A Christian should have his affection carried out to these things as the Thessalonians had theirs towards St. Paul, 1 Thes. 3. 6 where the Apostle takes notice of the Thessalonians excellent faith and love, the truth of their faith discovering itself by their love (for faith that justifies works by love, Gal. 5. 6. v. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by Love) Now as to their faith was joined love, so in their love (for which I name the place) may be observed a specialty towards the Apostle, they loved all Saints, but especially St. Paul, for they had a special remembrance of St. Paul; him, above many they desired to see; him above many they had in their remembrance: So these things of Eternity above many should be laboured for by every Christian.  
Moses exhorteth the children of Israel in Deut. 4. 9 10. v. to remember all the things which they had seen, but especially the day that they stood before the Lord their God in Horeb. what ever a Christian wants he must labour and take pains for, but specially for those things which endure to everlasting life; the Jews had an high esteem of every part of God's worship that he had appointed them to observe, but praecipuus honos Paschae habitus est, the Pasover was chief had in honour. We cannot promise ourselves to obtain any good thing at the hands of God without labour, but Eternal good things are chief to be laboured for.   

CHAP. IU.  
In the discussion of this point I shall speak to these parts.  
1. SOmething by the way of Explication. 2. Something by way of Demonstration. 3. Something by way of Confirmation. 4. Something by way of Application.  
By way of Explication we shall inquire when a man may be said chief to labour for eternal good things; And this we shall do in these following particulars.  

1. When he does rem agere, when his heart is intense and serious about eternal good things.  
2. When he does use the right means to gain eternal good things, such as are the Ordinances of the Gospel. 

1. The word read and preached.  
2. When having read or heard the Word of God Preached, he does meditate upon it, that he may get the good by hearing and reading he aimeth at.    
3. When he makes use of and improves the Sacraments of the Gospel, those seals of the Covenant of Grace. 

1. Baptism.  
2. The Lord's Supper.    
4. When he is importunate at the Throne of Grace by Prayer, begging of these things.  
3. When he does not use the right means for a time only, but perseveres, labouring in the 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 employed in any holy and sacred employment should have his mind set only on heavenly things, Luk 9 62. says our Saviour there No man having put his hand to the Plough, and looking ●ack, is fit for the Kingdom of God; The meaning is, ●hat as he that ploughs, must have his eyes always ●orward, always upon his work to guide and direct ●is hand in casting and laying the furrows strait and ●ven, (for his hand will be quickly out and his Plough ●o amiss when his eye is off.) So he that hearty resolves for heaven, and seriously sets himself to labour ●or eternal good things, such a one addicts himself whol●y and intently to the business of Religion.  
I remember a story of a certain Youth, who being ● the Temple with Alexander when he was to offer in●ense to the gods, and the youth holding the golden ●euser with the fire in it, a coal fell on the youth's hand ●nd burnt ●is wrist, but the youth considering what a acred thing he was about, for all he felt his wrist to be burned, yet he would not stir, but continued still to the ●nd; the burning of his wrist did not disturb him when ●ey were offering to the gods. So then a Christian ●ay tru●y be said to be taking pains for Eternal good things, when he so vehemently applies 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 bu●●ing itself herein as in one of its most supreme and most noble actions and employments of all other. Like that Archimedes, a great Mathematitian, who, when a City of Sicilia wherein he dwelled was taken by the Romans, he never took any notice that the City was taken, when the Soldiers broke into the house where he was, yet he takes no notice, nay when they broke 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 Soldiers thinking they were disregarded, drew his Sword and killed him.  
Then a man labours indeed for Eternal good things when he is so bend upon this his employment, as that famous Painter Zeuxis was about his Paintings, who being asked the reason of his so much carefulness and exactness, answered, Aeterni●ati● pingo, I paint for Eternity, and what Augustus says of the young Roma● is verified 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 abou● Eternal good things, about things that will abide fo● ever, not for ten, twenty or thirty years, but fo● ever.  
Surely he had need to be serious in what he goes about who is labouring to provide for what must endure to Eternity, and be provision not for a few years, bu● for Eternity. Such one should so be employing himself for Hea●en, as the Duke of Alva said of himself. Th● story is this, King He●ry the four●h ask him wheth● 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 mouths, who suck at the breasts thereof. They are so many golden staircases by which our souls may climb above the thickets, and dunghills 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, than 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 Baptism and the Lord's Supper, etc. 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 brethren's, or as the Sun is to the lesser Stars, he accounts of all writings but as so much waste 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 swaddling band of the Child Jesus; provided they are to inform 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 entered into the heart of man, 1 Cor. 2. 9 and to teach us the way to possess those things.  
No wonder therefore if in labouring for Eternal good things, he be heard to say with St. Austin, Sacrae Scripturae tuae sunt sanctae deliciae meae; Thy holy Scriptures are my delights; no wonder if he account them one of the greatest and most noble Love-tokens that ever God gave to the children of men: no wonder if he prise them above gold, yea above much fine gold; the Scripture being both concha & canalis, a Cistern to contain the glorious mysteries of Salvation, and a Conduit to convey God and Grace into the Soul, that it may in glory be happy unto all Eternity; No wonder if he imitate that Peerless Princess Queen Elizabeth, to whom, after her coming to the Crown, as she passed in Triumphant state through the streets of London, the Londoners presented a Bible (at the little Conduit in Cheapside, who received the same with both hands, and kissing it, laid it to her breasts, saying, That she received it thankfully, and by it she would square her deportment, that the same had ever been her chiefest delight, and now should be the rule▪ whereby, she meant to frame her Government, this puts him upon reading and hearing of the Word Preached; and certainly than he labours for Eternal good things.  
1. When he reads the Scriptures, that therein he may search for Eternal life, that in them he may find the way to Eternal life: When he follows our Saviour's counsel given to the Jews, Joh. 5. 39 Search the Scriptures for in them ye think ye have eternal life. The Greek word signifies to search, as men do under ground for Treasures, or to search as men do under water for something at the bottom. And then a Christian labours after those things when he is not wearied in the pains he takes in the Scriptures, but takes all the pains he can, that he may more clearly discover that heavenly Treasure which lies therein▪ that he may be rich in Faith and enriched in all knowledge 1 Cor. 1. 5. that he may be acquainted with the Mysteries of Salvation, and be taught how to obtain those things that will last beyond a season.  
That he may be made wise to Salvation, that he may discern between things Temporal and things Eternal, that he may come to know God and all the excellencies that are in Jesus Christ; that he may learn from thence the happiness and glory of Heaven, and have his heart inflamed with desires to possess those Eternal Mansions.  
When the earnest desire after these things makes him▪ to keep his Bible near unto him, as it said of the Old Lord Burleigh (Lord High Treasurer) that to his dying day he would earry always a Tully's Offices about him either in his Bosom or in his Pocket; so as Charles the 5th. took not more delight in the study of the Mathematics than he in the study of the Scriptures, wherein he seeks for the knowledge of these things as for Silver, and searches for them as for hid Treasures, as Solomon directs Pro. 2. 4.  
2. When he is a diligent hearer of the word of God preached, that he may by the help thereof come the better to understand the word of God and know the will of God (which as it is revealed in the Scriptures, is to be the rule of all our ways and actions in this world) and be informed in that (wherein most and greatest part of the world do mistake) future and eternal happiness of another life.  
Where the Word of God is sincerely preached, I may use his words that says, Quicquid ibi docetur est veritas, quid praecipitur est bonitas, quicquid promittitur saelicitas; All that is there taught is truth, all that is there commanded is goodness, all that is there promised is happiness.  
Now that Christian that therefore is ever drawing water out of these pure Fountains, that waits conscientiously at the posts of wisdom's house, that esteems the word as his appointed food, that hears that his Soul● may live, that here his soul may live the life of Grace, and hereafter it may live the life of Glory, when it shall be let lose from his body that cage of clay, such an one is then without doubt in the right way providing for Eternity.  
I will not say it of all hearers, that therefore they hear that their Souls may thus live, for there are many who would be thought to have a desire after the word, and are often where the Word is Preached, but alas! should it be demanded of them, as once it was of Aristotle after a long and curious Oration, how he liked it, they may as truly answer as he did; Truly (says he) I did not hear it, for I was all the while minding another matter. Too many such there are, men whose eyes are open, but their minds asleep; but when a Christian is attentive to what is spoken of the high Mysteries the word contains, is attentive to every description of the Heavenly Canaan, and every direction pointing out the way thither as to what concerns him, here such an one follows our Saviour's counsel in the words, and is labouring not for that meat which perisheth, but for that which endureth to everlasting life.  
3. When having read or heard the word of God, he does meditate upon it, he spends many thoughts about it, that he may the better bury the good seed in his heart, that it may not lie lose upon the top of his heart, neither for the fowls of the air to pick up, or the Devil (that bird of Hell) to steal away.  
When herein he imitates Cato, whose practice was to call to mind and meditate upon at Evening, what thing soever he had seen, read or done that day; by which means he radicated things the better in his memory. And Asaph, who that he might remember the works of the Lord, and remember his wonders of old, Psal. 77. 11. 12. says, I will meditate also of thy works. And the blessed Virgin Mary, Luke 2. 19 Marry kept these say, and pondered them in her heart; she kept them because she pondered them, and therefore pondered them that she might keep them; so here, when an Heavendesiring Christian hath read and heard Scripture reports of Eternity, and the things of Eternity, and hath learned out of the Word what course he must use to make Eternity an happy Eternity, and to be enriched with Eternal good things, he practices that charge given Josuah, Josu. 1. 8. This book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayst observe to do according to all that is written therein; for than thou shalt make thy way prosperous and have good success; As if the Lord had said, thou shalt never attain to that knowledge of the Word, as will bring thee to a conscionable practice of it, and doing what it does direct to be done, unless thou meditate upon it, unless when thou hast read it, or heard it, thou call to mind what thou hast read or heard.  
Thus David's Godlyman had his delight in the Law of the Lord, and therein would meditate day and night, Psal. 1. 2. What Law this is, David's Godlyman delights so much to meditate in, is worth our observing, it is not the Canon Law, nor the Civil Law, nor the Law of the Twelve Tables, it is not the Law of the Medes and Persians, nor the Law of Nations, but it is the Law of the Lord, a Law that gives rule to all other Laws, and is itself ruled by no other Law; a Law leading to perfect happiness, and a Law whereby they must live and be ruled, that will be happy; David pronounceth his Godlyman to be a blessed man that doth this, and the man that doth it after a godly manner, does i● that he may be blessed, he is in some measure a blessed man already, but he meditates in the Law of God as one that would be perfectly blessed hereafter.  
4. Another means he makes use of, are both the Sacraments of the Gospel, those Seals of the Covenant of Grace, and all things therein contained, Viz. Baptism and the Lords Supper.  
I have sometimes wondered at the too usual practice of some, that though they will not let their children want the Sacrament of Baptism, yet can themselves be content to be without the Sacrament of the Lords Supper, as if that were some unnecessary Ordinance, whereas Christ and all spiritual good things, are Sacramentally held out as well in the one as in the other, as well in the Sacrament of the Lord's Supper, as in the Sacrament of Baptism. But then a Christian labours for Eternal good things, when he improves both these Sacraments.  
1. When he dares not neglect to improve the Sacrament of Baptism, that initiatory Sacrament of the Gospel, and first visible act of God's grace, whereby he is received into his favour and family, and the first visible means whereby God doth apply to him by word, sign, and Seal the blood of Jesus Christ for the remission of his sins. He hath learned in his Catechism that Baptism in its general notion is an outward and visible sign or means holding out, and giving some inward and invisible grace and favour conveyed and made over thereby unto him, and that thereby he is received into the enjoyment of some privileges and benefits that otherwise are not ordinarily to be had and enjoyed, Viz.  
That by that door God hath let him into the Church, opened a gate for him to enter into Christ's fold, and assured him that Christ in his life and death is his, and that he shall be saved by Christ, through the washing of regeneration and renewing of the Holy Ghost; that he is thereby put into a new state, for being before only a child of Adam, he is now taken to be a child o● God, and so stands upon better terms then mere Nature did instate him in; That he shall enjoy pardon, grace and Salvation, and be privileged from wrath to come, he forsaking the Devil, the world, with all the Lust's o● the flesh, having no fellowship with the unfruitful works of darkness, and being in every other respect faithful in God's Covenant sealed by Baptism, and following the conduct of the Holy Ghost (which in Baptism seals his Vocation, his Justification, Adoption, Sanctification and all other spiritual privileges, one as well as the other) he shall at last be made a possessor of that immortality unto which in Baptism he had a title given him.  
Now when the hopes of such things and the remembrance of that triple Vow and Covenant which was by others made for him in his Baptism (and by himself at Confirmation or laying on of hands resumed and ratified in every part) causes him to cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God; to cleave to God faithfully against all the persuasions of the Devil, the world and the flesh, not to live as if he had been Baptised into the Devil's name, but as Baptised into the Name of the Father, Son, and Holy Ghost, as one that hath put on Christ and entered into Christ's death, being buried with Christ in Baptism, and therefore reckons himself to be dead indeed unto sin, but alive unto God through Jesus Christ, Rom. 6. from 3. v. to 8. v.  
When the thoughts of God's putting his Seal in the way of an Ordinance, to ratify and confirm the Covenant of Grace and all things therein contained, do encourage him to wait upon every other ordinance for the gaining all inward prerogatives of Saints by them, that at last he may be brought to Mount Zion, Heb. 12. 25. to the Souls of just men, and to the assemblies of glorified Saints, with them to be made a partaker of that life and glory which will be Eternal.  
2. When he frequently is a guest at the Lord's Table to partake of the Sacrament of the Lord's Supper, where are opened floods of Honey and Butter for each believer, where is food in abundance for the Saints nourishment and growth in Grace, Manna that will continue for ever, and make believers continue for ever; All other food the sweetness of it is gone in a quarter of an hour, and the strength of it gone in a few hours. But here the believing Soul is fed to everlasting life, the sweetness, the strength and the comfort of this food endures for ever, when the fullest cups shall be emptied, and the largest and plentifullest Tables shall be bared, than the food to be had at the Lord's Table shall last for ever, and be Eternally advantageous to the worthy receiver.  
Then therefore is a Christian at this kind of labour, when he comes hungering and thirsting after Christ, and all the benefits of his death and passion even as a hungry man comes to his meat or a thirsty man to drink, i. e. with an earnest desire, desiring this Sacrament and the good things there held as David desired and panted after God, Psal. 42. 1. 2. As the hart pants after the water brooks, so pants my soul after thee, O God. My soul thirsteth for God, for the living God, As Jesus Christ did after the Passover, Luke 22. 15. With desire have I desired to eat this Passover with you, also he speaks to his Disciples; single desires would not serve his turn, his desires are, desiring desires; believing ou● Saviour's words of himself, John 6. 48, 49, 50, 51. v. I am that bread of Life: your fathers did eat Manna in the Wilderness and are dead. This is the bread that came down from Heaven, that a man may eat thereof and not die. I am the living bread that came down from Heaven. If any man eat of this bread, he shall live for ever; and putting his seal to the words of holy Bernard, In hoc sacramento (speaking of the Supper) non solum quaelibet gratia, sed ille in quo est omnis gratia, In this Sacrament, not only some one certain grace is given, but he in whom is all grace, viz. Christ Jesus the Lord, from whom is to be had all grace, and by whom is to be had all glory.  
There are some who may be observed to be frequently at the Sermon, but never (to their shame be it spoken) at a Sacrament: now come these to look for Christ and what is to be had by Christ? come these to obtain Eternal good things? why come they not unto both? is not the same Christ in all his benefits propounded in both? does not the same spirit seal up his promises by both? does not that God, who lifteth up his voice in the one to promise what he calls upon us to labour for, reach out his hand in the other to give what he promises? and must men and women have ears opened in the one and not their hands stretched out at the other? yes. And hence it is whilst a Christian does breath after things above, he is at the Lord's Table, not once a year only (as at Easter) but his constant need▪ therefore makes him a constant guest hereat.  
When others look for no good to be had there, and therefore never come thither, they are often at the Plough and C●●t; why? they expect some good will come of that course: others are often at their Wheels, why? they expect some good will come of that course; but as for coming to the Lord's Table, Oh, how backward! oh, how discouraging of others! But now when for the Eternal good and welfare of his Soul, a Christian is a constant partaker of this Sacrament, dares not turn his back thereon, but highly valuing those spiritual incomes and soul-refreshments there to be had, is ever one of those guests that desire to eat of the Lord's Supper where Christ's body is set before him to eat, and warm draughts of his blood to drink; and where he believes are held out unto every worthy receiver, all the unsearchable Riches of Christ, Heaven and Eternity, as truly and as really as in the Preaching of the Word, than I say he is labouring and taking pains for what will Eternally be advantageous unto him.  
3. When he is importunate at the Throne of Grace praying for these things; Prayer is not performed without labour, 2 Cor. 1. 10. 11. v. The Apostle intimates so much there, when he says, v. 10. We trust that he will yet deliver us, v. 11. You also helping together prayer for us; The Greek word is, labouring together, verily he that will obtain any thing at God's hands by Prayer, his Prayer must be a working and labouring Prayer; Lazy praying will not prevail, the heart herein should not be sluggish, but earnest at work; a man may spend much time in Prayer and be no better than those Psalliani and Euchitae who spent all their time in Prayer, and yet were accounted but Heretics for their pains; it is not the length of Prayer, but the importunity of Prayer that prevails with God.  
It is storied of Proteus that he was wont to give certain Oracles, but it was hard to make him speak or deliver them▪ but he would turn himself into several shapes and forms, yet if they, who sought to him, would hold out, and press him hard without fear, into whatsoever form or shape he appeared, they were sure to have satisfactory Oracles. So verily God gives not any kind of blessings, either Temporal, Spiritual or Eternal, unless we will wrestle them out, and contend and strive with God for them by earnest and importunate Prayer.  
Now when a Christian wings his soul with fervent Prayer, thereby to fly to Heaven, and use all the motives he can to make him pray to God with the greatest fervency and importunity; he goes not coldly, but importunately to the Throne of Grace, contenting himself not to utter words but Prayers to God; when he is ever striving and wrestling with God by Prayer for them, that he obtains not any thing of Heaven but he may name it his Napthaly, because with great wrestle he did wrestle for them, as Rachel called her maid Bilhah's second son whom she did bare Jacob, Gen. 30. 8. v. And Rachel said, with great wrestle have I wrestled with my Sister, and I have prevailed, and she called his name Napthaii. when he wrestles with God for them by Prayer, as Jacob did for the Blessing, Gen. 32. 24, 25, 26. v. As Hannah did for a son, 1 Sam. 1. 9, 10, 11. v. striving with such an unusual▪ motion of her lips, that old Eli, looking upon her, thought her drunk, and yet her Prayer consisted more▪ in the travel of her heart then in the labour of her lips. As the Canaanitish woman besought Christ for her Daughter who had an unclean spirit, Matth. 11. 26▪ 27. v. she was importunate and would not be put off with any denial or repulse, neither with silence or sa● answers. As St. Paul did to have the messenger of Satan sent to buffet him, to departed from him, 2 Cor. 1●. 7. 8. says he in the 8 v. For this thing I besought the Lord thrice, that it might departed from me, that is often, left not off praying until he had his desire. As the Widow did strive with the unjust Judge, Luk. 18. who left not off her suit until she was master of her requests. As Elijah did use Prayer, 1 Kings 18. 42. who put his head between his legs, as straining every string of his heart in Prayer: He prayed and prayed, saith Saint James, Jam. 5. 17. and by his prayer he had what he would of God, even so does he use prayer as Elijah did, to be a key to open Heaven, and to unlock Heaven, where all the Treasures of Eternity are laid up, that as the Prophet by Prayer procured rain, so he by Prayer may gain the Dews, and showers of the spirit to water the seeds of grace in his heart, that they may bring forth a crop of glory Eternal.  
When he resolves not to restrain Prayer, job 5. 4. or give the Lord any rest until he bestow these things upon him, he will take no nay until he speed in his suit before God; Paulus Aemilius the Roman General, being to fight against Perses King of Macedony, when as he sacrificed to his god Hercules, and it proved not to his mind, he slew twenty several sacrifices one after another, and would not give over, until in the one and twentieth he had descried certain Arguments of victory; and so does the importunate Christian, when his heart is set upon it to gain Eternal good things, he perseveres in Prayer, continuing instant in Prayer, Rom. 12. 12. As St. Paul directs, a Metaphor from hunting dogs, that give not over the game until they have got it, so he continues praying unto God, until he get the better of him, and is the more fervent when most confident of obtaining what he prays, for hope is industrious and draweth to action.  
4. When he does not use the right means for a time only, but perseveres labouring in the use thereof, he holds out to the end; labouring herein not only 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 befallen them; but when he devotee's 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 follows 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 die, 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 than pay for the pains of searching, as one says, 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 entered 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 ●ood and raiment (as good Jacob desired of God, Gen. 28. 20.) he is well satisfied therewith, and envies not the richest Croesus 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 daily 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 nature's 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, 'tis not that will content me.  
No mercy but the God of mercy would satisfy David's 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 Soldiers, he would willingly admit none into his band, that were less than six foot high, men of a low, mean, and ordinary stature would not co●●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 th● highest things of Heaven and Eternity are the objects of a Christians desire, than he chief labours, etc.  
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 briars; when he will not be hindered 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 befall 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 die 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 Council of Nice, from which neither sword nor death shall ever separate me; when neither the world's flatteries, nor its frowns shall take him off his pains and labour. When neither Nebuchadnezars' Music 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 than 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 Lions. Like St. Paul and Barnabas, whom neither the Lycaonians preposterous affection to have deified them, nor their devilish 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 threaten 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 yoke, he will be stretched upon the Cross, choosing rather to keep his conscience pure, than his skin whole, and to secure an Eternal rather than 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, says the Apostle, Phill. 3. 11. Ad gloriam cae●estem & vitam aeternam, ad quam Christus exitatus ●st, quaeque credentibus ex morte exci●●tis a Deo contingit; St. Paul speaketh not of the Resurrection of the dead common to all, but of a resurrection to a glorious and immortal life; This so takes up the heart of the Apostle, that no opposition, no persecution shall deter him in looking after it. Witness Holy St. Bazil; when Modestus the Emperor's Lieutenant told him what he should suffer, as confiscation of Goods, cruel tortures and death, etc. He answered, If this be ●ll, I fear not: Yea had I as many lives as I have hair▪ on my head, I would lay them all down for Christ; and he can say with that Martyr, that being very much threatened by his persecutors, he replied, there is nothing of things visible, nothing of things invisible, that I fear, I will stand to my profession of the name of Christ, and contend earnestly for the faith once delivered to the Saints, come on it what will.  
When he holds on to continue firm to such a resolution, he is therein serious, in both taking of it up and keeping of it afterwards, ever having an eye at the glory of God and the eternal good of his own soul, his resolution is not like that pretended resolution of the Scribe in the Gospel, that soon vanished and came to nothing; he comes to Christ and declares to him what his resolution was, viz. to be a constant follower of him, Master (saith he) I will follow thee whither soever thou goest, Matth. 8. 19 But when Christ had told him what he must expect to meet with, in case he should do what he had resolved on, how he must look for no such temporal advantage as he had an eye at, as profits and honours, etc. presently he recedes and falls off, so as we hear no more of him; but his resolution is rather like that of Maevius a noble Centurion of Augustus, who being taken and brought to Antonius, and demanded how he would be handled; heroically answered, Jugulari me jube, quia non salutis beneficio, nec mortis supplicio addue; possum, ut aut C●saris miles esse desinam, aut tuus esse incipiam, command me to be slain, because neither the benefit of life, nor the punishment of death can move me either to cease to be Caesar's Soldier, or to begin to be ●hine; what ever befalls him, though a thousand deaths be threatened, yet neither the hope of life, nor the fear of death draws him from his resolution; which thing discovers how much he esteems of these things, and prefers them before what ever the whole world affords.  
As Jacob no way more discovered the sincerity o● his affections to Rachel then that he continued to love her, notwithstanding all the hard usage he endured for her; so no way does he more discover the great esteem he hath of Eternal good things, then that he continues to labour for them notwithstanding all the hardship he meets with in labouring for them. As Antimachus said, when all his Scholars save Plato forsook him, I will go forward, for Plato is more to me then all the rest; so says he that is labouring thus, one Heaven is more to me then all these things that I do suffer and endure.  
7. When he does this at all times, improves every hour and minute of time, let's no time or opportunity slip, and slide away without labouring for such things as will endure beyond a season.  

1. When he does it in the day time.  
2. When he does it in the night time.   
1. When he does it in the day time; indeed the daytime is a working time, then 'tis that Man goeth forth unto his work and to his labour until the Evening, Psal. 104. 23. For each one in his place, should in a literal sense say with Christ, John 9 4. I must work the works of him that sent me, while it is day; to be sure a long night will shortly cover us with its wings, in which we shall not have the power to work.  
Our King Alfred cast the natural day (that is our ordinary day and night) into three parts, eight hours he spent in Prayer, Study and writing, eight hours in the service of his body, and eight in the affairs of his Kingdom, he was careful to spend every hour of the day: The whole day is not to be spent in bodily labour, some time should be set a part for actions of piety towards God, and labouring after the eternal welfare of our souls; this should be our work not only upon the Lord's day, but every day. As David in his Psalm of thanksgiving to God, 1 Chron. 16. 23. v. would have them show forth from day to day his salvation, so from day to day, even every should a Christian be employed about his salvation, should a Christian be providing for Eternity, especially in the Morning or first part of the day, and also in the Evening or last part of the day.  
1. In the Morning or first part of the day.  
Our Naturalists tell us that the most Orient Pearls are generated of the Morning Dew; the best services and holiest endeavours of Christians are they which are performed in the days morning; So soon as the Sun ariseth the Bee flies abroad to gather in her Honey; so does the industrious Christian in this his Heavenly labour, he ●● careful to spend the morning well, as the best way to put h●s heart in●o a good frame for the right expense and husbanding ●he day following. I have read of a sort of Heathens which worship that as their God all day which they first see in the morning; It is so with men's hearts, if they look upon God first and spend the morning with him ●e is likest to have all the day, and their hearts will be best fi●ted to s●end the whole day in his service and in the affairs of the soul. Even some Heathens have thus spen● the morning, choosing the morning chief for Sacrifice; The Persian Magis sang Hymns to their Gods at break of day and worshipped the Sun rising: The Pina●ij and Politij sacrificed every morning as well as evening to Hercules. Publius Scipio that famous Roman (of whom it was said, Ejus vi●●●rat dijs dedica) was ●●nt to go to the Capi●o every morning before he went to the ●●at, to converse with the gods before he would converse with Men, to be employed in Heaven before he wen● about any employment upon Earth, So true have Heathens found those words, Aurora est au●ea hora, the morning is called the Golden hour and fittest as for any employments, so especially for Religious employments.  
And when a Christian religiously spends the morning or first part of the day with God for the good of his Soul, and in Heaven, labouring for the things of Heaven, that he may all the day after have God in his thoughts and Hea●en in his eye, then is he taking pains for Eternal good things; Many instances hereof might be mentioned out of Scripture, even of those that chief laboured for these things. David highly esteemed of the morning for religious and heavenly exercise, therefore saith he, Psal. 63. 1. v. O Lord thou art my God, early will I see● thee; And Psal. 5. 3. v. My voice shalt thou hear in the morning, in the morning will I direct my Prayer to thee and look up. Psal. 88 13. In the morning shall my Prayer prevent thee. So ●ob, chap. 1. 5. He risen up early in the morning and offered up burnt offerings. So the Church to express her long●ngs after God, says, Isai. ●6. 9 With my spirit within me will I seek thee early; in the dim and duskish morning, while it is not yet so much as twilight. And our blessed Saviour, Mark 1. 35. it is said of him the●e, in the morning rising up a great while before day, he went out, and departed into a solitary place, and there prayed. Of Luther it is said that every day he spent three hours in Prayer, Etiam studijs aptissimas, even those that were most proper for study, and surely no time so proper as the morning fo● study, and no ●●me more proper than the morning fo● Heavenly du●y an● labour.  
Under the Law they who gathered not Manna in the morning had none all day an● they who begin not with God in the morning, have ●ar●l● any thing to do for God or in ●eaven all the ●ay; if the world ●s but the start of Religion in the morning, is hard for Religion to overtake it all the day.  
2. In the Evening or last part of the day. As God lets him see the day begin in mercy and end in mercy; so than is a Christian minding the good things of Eternity, when he both gins the day with God and ends it with God. When Eternal good things are the first things he labours for in the morning of the day, so they are the last things he minds in the evening of the day, than he may be said chief to be employed about Eternal good things.  
When before he gins with the world or any business on Earth, he gins with God and the things of Heaven, and when he hath done with the world and all business upon Earth, he again returns to mind God and the things of Heaven. As under the Law God had his evening and morning Sacrifices 1 Chron. 16. 40. 2 Chro. 13. 11. So from him God shall have his evening as well as his morning Services. Twice a day was God worshipped in the Temple, both morning and evening; twice a day was the Jews constant course to be in the Temple, there to worship God; They had their morning sacrifice when they went to their labour, and their evening sacrifice when they ended their labour, they gave God the first part of the day and the last part of the day, although they were days appointed for work, they gave the Lord his part of every day; so when a Christian though he does follow the work of his particular calling in the day, yet forgets not to labour for what is chief to be laboured for, as in the morning and first part of the day, so in the evening and last part of the day, he is obeying our Saviour's Injunction in the Text.  
2. When he does it in the night time. It is true the night is for sleep, God hath made the night time for man to rest in; they that sleep, sleep in the night, 1 Thes. 5. 7. and sleep is a singular mercy when God does afford it, tis ros naturae, the Nurse and dew of Nature, the sweet Parenthesis of all griefs and cares, 'tis Medicus laborum, redintegratio virium, recreator corporum, the great Physician of the sick body, the redintegration of man's spirits, a reviver of wearied bodies, more necessary than meat and drink, and without which a man were not able long to subsist; but yet as the whole day is not always to be spent in bodily labours, no more is the whole night always to be spent in taking of bodily rest, under pretence of a little time allowed us for that use, the half of our time should not always be exacted from us; Heathens will herein shame many Christians; Alexander and Caesar parted the night into three parts, the first they took unto rest, the second to the works of Nature, the third to their Studies, and thus they did, because they were forced to take the daytime for the Government of their Kingdoms, and administration of warlike affairs.  
Indeed God sometimes withholds sleep from men in the night, that they might be employed in some Nocturnal actions of piety towards God for the good of their immortal Souls. Sometimes that they may call to mind their sins, to mourn for them and repent of them, that so they may not sleep the sleep of death, Psal. 13. 3. that a sensible sinner can truly say with David Psal. 6, 6. v. All the night long make I my bed to swim; I water my Couch with my tears, surely these are no tears of an Hypocrite that are shed in the night, and that in such abundance as to cause a flood in the bed; God deals by Men as those used to be dealt with who had the Sweating-sickness; In the Sweating-sickness (that reigned sometims in England) those that were suffered to sleep (as all in that case were apt to do) they died within a few hours; the best office therefore that any could do them was to keep them waking though against their wills; so God deals with many when he brings their sins to their remembrance, the thoughts of their sins will not let them sleep; As 'tis said, The rich Man's abundance will not let him sleep, Eccles. 5. 12. care of getting and fear of losing breaks his sleep, and how oft does God make the poor penitent troubled Sinner find this true, that the abundance of his sins will not let him sleep.  
Sometimes to pray unto God in the night; 'tis true, the day is most seasonable to work in; Night cometh (saith Christ) when no Man can work, John 9 4. v. that is, than it is unseasonable to work; but though it be unseasonable to follow the works of our particular calling in, yet it is not unseasonable to Pray in; of Samuel it is said, 1 Sam. 15. 11. v. he cried to the Lord all night, for Soul; And of David it is said 2 Sam. 12. 16. v. And David fasted, and went in, and lay all night upon the earth; when he sought to God by Prayer for his child. So did our blessed Saviour, Luk. 6. 12. v. in the Mountain he prayed all night, totam noctem consumps●t in ●raeci●us; he spent the whole night in Prayer▪ when Christ prayed for sinners he prayed all night long, that they might learn how to pray for themselves; if God drive sleep from them, or the condition of their souls require i●, not only to pray in the day, but also in the night; so did Jacob when he wrestled with God in the shape of a Man, Gen. 32. 24. 25. ●. until the breaking of the day. I● is storied of St. Anthony that having spent the whole night in Prayer, he chi● the Sun at the rising of it, saying, O Sol ●in is prop●re no●●s redi●sti, O Sun th●● hast returned to us oversoon.  
Sometimes to s● them upon seeking for Jesus Christ, ●●d how unsatisfied are those souls that do want Christ? Places of rest and sleep are but unquiet and restless places to souls desiring, but wanting his presence; they that have him are never weary of him; see Cant. 7. 11. the break out of that flame of love to Christ that was kindled in the breast of the Spouse; Come my beloved; let us go forth into the fields, let us lodge in the villages; she is wholly bend to spend both day and night with Christ whom she so dearly loved, she would walk with him into the fields by day, there to meditate upon him, there to pray to him, there to talk and converse with him; and why? because her delight is in him, And when the day is spent and gone, yet she will not let her beloved go, for says she, Let us lo●g in the villages. And Cant. 1. 13. A ●undle of Myrrh is my well beloved unto me, he shall lie all night betwixt my breasts; She desires still to have her dearest in her thoaghts, still to retain him in her contemplations, still to have him in remembrance: As they that have Christ are never weary of Christ, so they who are sensible of what they want when they want Christ; are not at rest no not in their usual places of rest until seeking him they have found him. Cant. 3. 1. By night on my bed I sought him whom my soul loveth; She lies upon her bed of ease, but to her wanting Christ whom her soul loved it was but a little ease, her place of rest was a bed of unrest: how▪ ever her body might rest yet her soul was troubled and ●ossed with solitary seeking, longing and looking after the love of her soul.  
Sometimes to set them upon praising of God; Signal have ever been and always great are the workings of God for his people, not only in the daytime but in the night season; God hath not ●or does not withhold his hand from doing them good in the night▪ It was in the night that God slew the Egyptian▪ first born to effect his people's deliverance out of Egypt, Exod. 12. 12. It was in the night that he sent an Angel to slay an hundred fourscore and five thousand of Senacharibs Host, 2 King. 19 35. v. It was in the night that the Israelites were brought out of Egypt, Exod. 12. 42. v. It was in the night that the Angel opened the prison door and brought forth the Apostles, Act. 5. 19 v. and Peter fterwards Act. 12. It was in the night that God spoke to Laban and charged him to do Jacob no harm Gen. 31. 24. And when he encouraged Jacob to go down to Egypt being afraid to go thither Gen. 46. 2, 3. 20. And when he comforted Paul in the Shipwreck, Act. 27. 23, 24. v. As he went before Israel by day in a pillar of a cloud, to lead them the way, so by night in a pillar of Fire to give them light to go by day and night. Exod. 13. 21. Dark nights are but bad for Travellers through great Wildernesses, but God leads his people by night. It were easy to abound in such instances, but I shall name no more; only add that as God hath not, so he does not withhold his hand from doing his people good in the night, as he preserves them from morning till evening in the daytime so also he protects and guards them from evening to morning in the night season: Death seizes upon many in the night, it comes upon them like a thief in the night, that as the Annotator upon Isay 15. 1. notes of a famous City in France burnt down in a night; an Heathen Author, saith he, observes, That there was but a night between a notable City and none at all; so there is but a night ofttimes betwixt their being alive and their being dead; Thus it befell Belshazzar in the night after a drunken Feast, who was in the night season slain by the Persians, Dan. 5. 30. v. so it befell the first born in Egypt, Exod. 12. 29. At midnight the Lord smote all the first born in the land of Egypt, not only the first born of Men but of Beasts; And also the Man in the Gospel, Thou fool this night shall thy soul be taken from thee, Luk. 12. 20. v. And those hundred fourscore and five thousand Assyrians mentioned before; how many do go well to bed but the Lord spares them not until morning, as Chrysorius, a Man as full of wickedness as of wealth, cried when he came to die, Judutias usque ad mane Domine, Truce Lord but till morning; Truce Lord but till morning; The Lord hath not truce with them until next morning, when he who is the keeper of Israel that neither slumbers nor sleeps is a guard to his own people, that they have not needed to be afraid for the terror by night, nor for the Arrow that flieth by day, Psal. 91. 5. v. The night is a time of fears, Solomon had a guard of threescore valiant Men about his bed because of fears in the night, Cant. 3. 7, 8. lest any evil should befall Solomon in the night; and those who wrought at the Wall of Jerusalem in the day, were a guard to Nehemiah and the rest in the night, Nehem. 4. 22, 23. So God is instead of a guard to his People in the night; as he works out mercy and goodness for them in the daytime, so he is a Guard to them in the night season, wherefore they do not fear. It being observed of Alexander that he slept sound one night when the Enemy's Camp was near unto him, one asked him the reason, he answered, because Parmenio waked; Parmenio was upon the guard that night, and that made him sleep securely. David dares lies down and sleep, though he might be in some outward danger, when he knew the Lord would make his dwelling place safe, Psal. 4. last v. O how safe must every Christian be in the night, that hath God to be his Lifeguard.  
Now those that find God not withholding his hand from doing them good in the night, will surely (if God drive away sleep from their eyes) be praising of God in the night; At midnight will I rise to give thanks unto Thee; says David Psal. 119. 62. v. what a promise have you here of Dvid, wherein you have the duty promised; viz. To give thanks; and the time when, viz. at midnight. David was a strict improver of time in the night, when he lay down at night he watered his couch with his tears, after the examination of his heart; At midnight he risen to give thanks, and he prevented the morning watch, that he might meditate upon the word of God; The people of God have had their songs in the night, Psal. 77. 6. v. their songs of Praise and Thanksgiving; Paul and Silas when they were prisoners, when their feet were in the Stocks and that in the night, yet they can sing praises to God, Act. 16. 25. v.  
I was carried to the coalhouse, saith Mr. Philpot, where I with my fellows, do rouse together in the straw as cheerfully, we thank God, as others do in their beds of Down; They had their hearts in the night, though they lay only in Straw, fuller of heavenly Melody than some who rested every night upon their beds of Down, their darkest nights were enlightened with the delights of God, the elevations of then hearts were great; such a temper as this in the ancient Christians ●a●sed them to be called the Crickets of the night, ●ttering those Magnalia Dei the wonderful works of God, Act. 2. 11. v. expressing their spiritual Jollity (whilst they have been praising God) in Psalms and Hymns and spiritual songs.  
Sometimes that they might meditate upon the Word of God. Time in itself is a most precious thing, not such a Jewel among all things pertaining to this life, upon this time depends the welfare of our souls as to Eternity, and 'tis but short, 1 Cor. 7. 29. v. I say Brethren the time is short; when Men find their time too short to perfect a business, they will not only persecute i● in the day but in the night also; 〈◊〉 Men but want Bread for themselves or families, they will work hard in the day, and continue to work some part of the night also; The good housewife Pro. 31. 14. riseth whilst it is yet night; As the Oracle told the Cyrrheans (noctesque Diesque belli gerandum) they could not be happy unless they waged War night and day: Our whole life-time is little enough to effect the Salvation and everlasting happiness of our Souls, and yet of this how much do Men consume in sleep; but a gracious soul when God in the night time drives away sleep from his eyes, will sometimes be calling to mind his sins to repent of them, sometimes be praying unto God, sometimes be seeking for Jesus Christ, sometimes be praising of God, and sometimes also be meditating in the law of God, as is noted before of David's godly Man, that he would be meditating herein day and night, his thoughts than are set upon the Word of God. Some indeed when God drives away sleep from their eyes, pass away such nights in wand'ring and roving thoughts, their thoughts then running too and fro from one object to another, without any good or profit to their souls; they stay and fix upon nothing that is good, are soon weary of any thing that is good, ever are their thoughts ●●●tting up and down the world; And (thus for want of Meditation) too often stifle what good things they have read or heard of out of the Word of God in the daytime, that their hearts are a ●in to that ground at Coll●n, where some of St. Vrsida's eleven thousand Virgins were bu●ied, which will cast up in the night any that have been ●nterred there in the day, except of that company, ●hough it were a Child newly baptised; they neither keep any thing in their thoughts or their thoughts upon any thing but what agrees to their corrupt hearts.  
Sometimes again to have their hearts taken up with some considerations of Eternity, and their immortal Souls everlasting salvation. All time is his who gave Time a beginning and continuance, though yet some he hath made ours, not to command, to abuse and misspend, but rightly to use. Time is as it were a portion, part or Cantle cut out of Eternity, and then time is best used when a Christian is providing for Eternity, laying hold upon every occasion, and improving every hour and minute thereof for the good of his soul, fitting it for that great Account in the day of the Lord Jesus Christ, and laying in provision for that endless Duration. This is that will comfort him at the day of death, when all worldly comforts will and must leave him, when riches can no whit avail him; When a Man's conscience shall witness with him that he hath not misspent his time, not lost nor let slip any opportunities of doing his Soul good, when he can give a good account of his time. Good Hezekiah when the message of Death came to him, comforted himself thus. Isay 38. 3. v. Remember now O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which was good in thy sight; as if he had said, I can give a good account of my time, I have spent my time well; I have not idled away my time and lost my time V●●a est punctum temporis a quo de pendl aeternit●s; It shall be with us to Eternity as we spend our time; And we may observe that God sometimes drives sleep from men's ●o set them upon thinking of Eternity. D●●x●●●us reports of a young man that was much given to his lusts and pleasures, and could not endure to be crossed; but of all things he could not bear to be kept from sleeping in the night and to lie awake in the dark, but being sick he was kept from sleep in the night, and then he began to have these thoughts and think, What is it tedious to be kept from sleep one night, and to lie a few hours awake in the dark? O what will it be to lie in torments and darkness for ever? I am hear in my house upon a soft bed in the dark kept (by sickness) from sleep but one night; O what is it to lie in Flames and Darkness for ever, and ever, how dreadful will that be? And these thoughts of Eternity were the means of breaking this young man off his lusts, that was given to all manner of lusts before.  
Now when a Christian (God driving sleep from his eyes) does in the night-season set himself to call to mind his sins, to pray to God, to seek for Jesus Christ, to praise God, and hath his heart taken up with these serious thoughts of Eternity, and his immortal Souls everlasting Salvation, he is about such an employment as may gain him the possession of Eternal good things.  
Such a one was David Psal. 22. 2. v. O my God (says he) I cry in the daytime, but thou hearest not: and in the night-season and am not silent; Like one hot in the pursuit of a business, if he finisheth it not in the day, he will spend the night about it; David that prayed three times a day, morning, noon, and night, yea seven times a day sometimes, held on the work in the night. And so does the Church express her longing desire after God, Isay 26 9 v. With my Soul have I desired thee in the night, yea with my spirit within me will I seek thee early. It is storied of that Stoical Philosopher Cleanthes, the successor of Zevo, a Man who for his excessive pains, was called another Hercules, while he was poor, on the daytime he studied Philosophy, and in the night he got his living by drawing of Water; such another is that Christian who labours after Eternal happiness; after he hath laboured in the day, (if God should drive sleep from his eyes or his souls condition requires it) he leaves not off in the night. Like Seneca who says, Nullus mihi per otium exit dies partem etiam nectium studijs vendico, I let no day pass me idle, some part of the night also I spend in study, so does an Heaven desiring Christian, when he hath spent the day with God and hath been taking pains about Eternal concerns of the soul, will not be backward to spend some▪ art also of the night, especially if God drive sleep from his eyes.  
Indeed it hath been well for some that God hath thus dealt with them, that he hath kept them a●ake in the night, their souls will far the better for it to all Eternity. It was well for Mor●ic●i and the people of the Jews that Ahasuerus could not sleep in the night, it was a means to save them f●om destruction Esther. 6. 1. v. There is no need of searching after external reasons, or occasions of sleep this night departing f●om the King, the circumstances following do apparently demonstrate it, that God by his special pro●●dence took away his sleep; this was the first occasion of 〈…〉 n●ng the ●heel of God's providence to the deliverance of his Church; For that the ●ing might t●e ●e●er pass over the night, or that he might t●e berte● sleep, the Chronicles were read before him, for reading to one ●● b●d, makes him sleep the sou 〈…〉 o. So was 〈…〉 e ● for that youngman mentioned bef●●e, that God 〈◊〉 is ●yes waking in the night (as 〈◊〉 says of hi● 〈◊〉 ●sal. 7●. ●. Thou holdest mine 〈◊〉 waking) i● wa● a ●e●●s of breaking him of his lust's ●ha● was g 〈…〉 n to 〈…〉 of lust before. And as 〈…〉 e● was it for ●he 〈◊〉 that by the Earthquake sh〈…〉 the foundations of the Prison, he was awaked o●● of sleep, for thereby he was brought to inquire what he ●ho 〈…〉 do to be sa●ed. Act. 16. 2●▪ 26, 27, 28, 29, 30, 31, 32, v. thereby ●e h●d a● opportunity afforded to be acquainted with the word of the Lord, and to receive the Sacrament of Baptism straightway, that is, instantly▪ at the same hour of the night, that the foregoing story was acted, without any further delay.  
Thus much by way of Explication, to show when a Man may be said to labour for Eternal good things; I proceed to the second thing propounded to be spoken unto, and that is something by way of Demonstration, where I shall show that Eternal good things are to be laboured for.   

CHAP. V.  
It will appear that in all Eternal concernments a Christian should put forth a great deal of labour.  
1. FRom those resemblances that the Labour belonging to Eternal good things is compared to in Scripture.  
2. From the impossibility of enjoying Eternal good things without labour.  
3. From that agreement that there is between Eternal good things and our natures  
4. From the examples of those who have been well acquainted with the worth of Eternal good things.  
5. From the paucity and fewness of that number that will be ●ound to have their share in Eternal good things.  
6. From that necessity that there is of enjoying Eternal good things.  
7. From the end whereof we live.  
8 From that willingness to die, and to have an end put to this temporal life, that the enjoyment of Eternal good things will work in us.  
I shall begin with the first, and speak to them as they have been named. It will appear.  
1▪ From those resemblances that the labour belonging to Eternal good things is compared to in Scripture, As  
1. It is compared to a race, the labour of a Christian about Eternal good things is compared to a race, to that labour which men take in running of a Race. See Heb. 12. 1. Let us run with patience the race that is set before us. And that 1 Cor. 9 24. Know ye not that they which run in a race run all, but one receiveth the prize; so run that ye may obtain. It is called a Race, to show what labours and endeavours we must put forth after these things. Here is the race, but above is the Crown, said Ignatius to Polycarp. Here we must labour and take great pains, here we must put forth all the strength we can. We see that those who run in an earthly Race (though but for no grea● matter) how they will strain themselves to run, how they will put forth all their strength, how they will sweat with labour and pains taking therein.  
2. It is compared to wrestling and striving 2 Tim. 2. 5. If a man strive for masteries, yet is he not crowned except he strive lawfully; For a man to be put to strive for any thing is both labour some, difficult and painful; Christianity is like to a game or striving for the mastery, wherein no man is crowned, unless he strive according to the Laws that are prescribed, be they never so difficult and painful; a Christian will find it hard labour▪ and pains to win an incorruptible Crown; 'tis that we labour and strive for, so the Apostle says▪ 1 Cor. 9 25. v. Every man that striveth for the mastery, is temperate in all things: now they do it to obtain a corruptible Crown, but we an incorruptible; that which St. Pau● elsewhere calls a Crown of righteousness, 2 Tim. 4. by St▪ James chap. 1. 2. v. and by St. John Rev. 2. 10. is called a crown of life, and is by St. Peter, 1 Pet. 5. 4. called a crown of glory, is here by St. Paul called a crown incorruptible. The Apostle alludes to the Olympic games, wherein the wrestlers to gain some honorary or reward (as a crown of Olive or Laurel or the like) put forth all the strength, pains and labour they could, a lazy kind of striveing and wrestling would not win them a Garland upon the earth, nor will it win a Christian a Crown in Heaven. The Jews are said to have a common Proverb amongst them; He that on the Even of the Sabbath day hath not gathered what to eat, shall not eat on the Sabbath; meaning thereby, that none shall reign in Heaven that hath not wrought on Earth.  
Albeit men can no more merit Eternal good things by labour, than a beggar by craveing can merit his Alms, yet they are not to expect that these things can be enjoyed without labour and striving, as flesh and blood will find both hard and difficult to go through.  
3. It is compared to fight of a battle; the whole life of a Christian, and the whole work of christianity in the concernments of the Soul is set forth by and compared in Scripture unto a fight or battle 2 Tim. 4. 7. I have fought a good fight. 1. Cor. 9 26. so fight I, not as one that beateth the air. Heb. 10. 32. Ye endured a great fight of afflictions.  
A Christian hath more than one Enemy to fight and contend with, that labour to hinder his passage towards the Promised Land, and is ever to look for wars and bicker with one or other that is an enemy to his souls everlasting happiness: here is a Christians warfare, only in Heaven is his Crown; there is no place nor state but Heaven wherein a Christian is free from either outward or inward enemies; there and no where but there is he triumphant, here he is always militant, assaulted and fought against by many adversaries that disquiet, hinder his content, and that would fain for ever overcome him.  
As Israel passing through the Wilderness towards Canaan, had many wars and resistances to hinder them in their march thither, so have all the Israelites of God designed for Heaven whilst they are in the Wilderness of this world; they have the Devil and other both Church and soul Enemies without them, and inbread corruptions and lusts within them that fight and make war against their Souls. That as it is said of Cato, that he conflicted with manners as Scipio did with Enemies; so does a Christian conflict and combat with Lusts and corruption, as a Soldier does with his enemies in the field these warring against his Soul; so says the Apostle Peter 1. Pet. 2. 11. Dear beloved, I beseech you as Pilgrims and strangers, abstain from fleshly Lusts, which war against the soul. And the Apostle Paul says of himself, Rom. 7. 23.  
I see another law in my members warring against the Law of my mind; The Law of his members did war and fight against the Law of his mind, by provoking him to sin; the Apostle speaks it of the regenerate estate. Gal. 5. 17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. There is a contrariety in the flesh against the spirit, there is an opposite disposition in the nature of it against the spirit, and this not at one time of a Christians life, but all the time of his life. As fire and water being put together, never cease striving and fight until either the fire be extinguished or the water consumed, so a Christian finds it in his spiritual fight and combat with sin, there is no ceasing of the fight or combat until one of the combatants be killed and destroyed; Now 'tis no little labour to fight a battle with and against a potent enemy, as indeed sin is, an enemy that hath overcome the stoutest warriors, Quos arma & equi & milites & machinamenta capere non potuerunt, hos peccatum vinctos reddidit; such as arms and horses and soldiers and engines could not overcome, sin hath overcome: Victorious David felt the force of sin in this respect; Abraham that subdued those Kings who did plunder Sodom and carried away Lott is yet, though the eminentest man alive in his age for faith, foiled by unbelief; such instances as these and many more, (but that I love not to lay open the Saints sores) would show how potent an enemy sin is; and you know when men are fight to get a victory over a potent enemy, fightting to wrest a Kingdom or a Country out of the hands of a potent enemy, they use all the care and all the labour possible to be used; and the like care and labour hath a Christian need to manifest, when he considers what he fights for; not for his country, not for greatpossessions, not for liberty, not for wife and children, (though the remembrance of such things animates soldiers) but he fights for that peace of conscience which passeth all understanding, he fights for God and Christ, whose glory lies at stake every day, and suffers as often as he is overcome by sin, he fights for Eternal life, and for the everlasting salvation of his immortal soul.  
Are not these things worth fight for, labouring and contending for? It is in the fight of this battle as Caesar said it was in the battle he had once in Africa with the children and partakers of Pompey, that in other Battles he was wont to fight for glory, but then and there he was fain to fight for his life: O Christians here let us remember that our precious Souls lie at the stake in this fight, Heaven, and all the Eternal good things laid up in Heaven, lie at the stake in this fight, this will then call for the labour and pains we use in the managing thereof.  
Hence we read of striving against sin, Heb. 12. 4. v. ye have not resisted unto blood striving against sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Theme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè in certamine me alij oppono; It is here fitly translated [Striving against] and is a soldierlike word, which signifies opposing or fight, as an enemy to whom a man will not yield, and by whom be is loath to be overcome; And the opposed enemy we see here is Sin, against which a Christian is to strive with all might and main as Combatants and Wrestlers were wont to do; Sin being such a malicious enemy that aims at the damnation of the soul; After that sin hath brought Diseases upon the body, Poverty upon the estate, and a Curse upon posterity, it proceeds further, labouring to rob and ransack the Soul of all spiritual graces, a privation of mortal life contents not, the malice of sin, sin aims at the loss of Eternal life, at the loss of our Souls, of our God, and Christ, and the blessedness of Eternity.  
It was observed of Julius Caesar, that in his engaging the Swisseses who thought to obtain Gallia out of his hands, he would alight and send away his Horses and cause all the rest to do the like, To show them that they must overcome or die, leaving them no other hopes of their safety but only in the sharpness of their Swords; So in this fight, a Christian must either overcome or die, the wages of Sin is Death, Rom. 7. 5. Rom. 6. 21. The end of these things is death, Death is but a modest word for Damnation, the first and second death, not only that which is temporal but that which is Eternal.  
I have read of a people who when their armies were preparing to fight in the time of War, used only this expression to put spirits into their soldiers; Estote viri, libertas agitur: Be Men, your liberty is in question: Christians, Heaven and Eternal glory are in question betwixt you and sin; Estote viri, show yourselves therefore to be Men, nay to be Christians.  
4. It is compared to one being in an Agony; Luk. 13. 24. Strive to enter in at the straight-gate, The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive till you are in an Agony, as Christ was; Christ was in an Agony in the Garden, when he sweat drops of Blood; so saith St. Luke chap. 22. 44. v. And being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground; the words sets forth what a vehement conflict was at this time in Christ's soul, occasioned through the deep sense of his Father's wrath against sinners, for whom he stood now as Surety and Redeemer, a conflict that put Him into a bloody sweat, so that through flesh and skin in great abundance, sanguinem congelatum quasi extruscrit, issued forth clottered or congealed blood. So that our Saviour when he says, strive to enter in at the straight-gate, he would have us to strive, and strive until we are in an Agony, until we sweat blood to get in●o Heaven; As it is storied of Scanderbag, that in fight against the Turks, he was so earnest, that the blood would often start out of his Lips; A Christian should at this work strive Quasi pro vita, si vincit, vel pro morte, si vincitur, luctaturus, as if he laboured for life or death, nay for that which is dearer than life itself, even the life of his soul; the words are an allusion to that fight and striving which was to be amongst Wrestlers in their solemn games, with sweat, pains and trouble, and wherein a Christian should use his utmost, best and choicest endeavours and labour with all his ability of power and skill, whilst striving to get into Heaven; and the reason laid down by our Saviour in those, would seriously be considered, For many I say unto you, will seek to enter in, and shall not be able, Luk. 13. 24. it is not enough to seek; many seekers will never find, but there must be striving, there must be an holy violence used to enter in at the straight-gate; Matth. 11. 12. And the violent take it by force. A Metaphor taken from Warriors, who force their passage into a City, and take it by Storm. Heaven is as Canaan (the type of it) was, though a Land of Promise, yet of Conquest too; it will not prove any easy work to get to Heaven; Facilis descensus Averni; A Man may go to Hell without a Staff (as we say) the way thither is easy.  
2. From the impossibility of enjoying Eternal good things without labour; Of all things to be enjoyed Eternal good things are not to be enjoyed without labour, and that not without our own labour and pains, so run that ye may obtain, 1 Cor. 9 24. v. there is no obtaining the prize of Eternal happiness without running the Race. God will not bestow these things upon those who never seek, never labour for them; It is true, without God all a Man's labour can do nothing, and without a Man's labour God will do nothing. They can never expect Heaven afterwards, that labour not for Heaven now: Qui fugit molam, fugit farinam, he that will not have the sweat of labour upon Earth, must not expect the sweet of honour and happiness in Heaven. Matth. 20. 8. v. The Lord of the Vineyard, saith unto his Steward, Call the laborers, and give them their hire; it is not call the loiterers or idle bodies, but call the laborers; none but the laborers had their Penny given them. They must be doing that will keep in with God. Ad summa nemo sine labore pervenit. Worldly wealth and honours may be had without labour or study by the donation of others, or by succession and descent. Pharaoh raised Joseph out of Prison and gave him the next place to himself in the Kingdom. Darius prefers Daniel above the Precedents and Princes of his Kingdom, nay had thoughts to have set him over the whole Realm. Of how many Men may it be said what Seneca said of Plato, Philosophy found not Plato a Noble Man, but made him one; There are many who are not noble Men born, but the Prince makes them Noble Men; Princes have not found some men Noble Men, but they have made them noble.  
But it is not so with Eternal good things, for the gaining of them each man must labour for himself, the labour and pains of others herein will do him little good; All the Princes in the world with all their combined Bounties and forces cannot put a Christian into possession of Heaven or the things thereof.  
3. From that agreement that there is between Eternal good things and our Natures. Labouring for Eternal good things doth best agree with the nature of every Man. Man is by nature a provident Creature, apt to lay up for time to come. It is with Men accounted a good piece of providence to lay up something for a Rainy-day, (as the proverb is) something that may do them good afterwards, and not only in Diem vivere, as the ●oules of Heaven do. Now this disposition should reach beyond the forecast of Joseph in Egypt, Gen. 41. 35, 36. v. laying up Corn in the Cities only for seven years; Or of that fool in the Gospel who had good things laid up for him in his Barns many years, Luk. 12. 19 v.  
Our Saviour directeth where our treasure is better to be laid up, Matth. 6. 19 20. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, where thiefs break thorough and steal. But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through and steal. Laying up treasure in Heaven is here opposed to laying up treasure in earth; a Christians care should be not so much to labour to be rich here, as hereafter, not so much to be rich upon Earth as to be rich in Heaven; the best store is that which is laid up in Heaven. The Argument that the Apostle useth to persuade rich men not to rest in uncertain riches but in the living God, and to move them to be rich in good works, you have 1. Tim. 6. 17. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy, v. 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Most men delight to hoard and treasure up something for themselves for the time to come; an hoard of Eternal good things is that will do good more than a thousand years hence.  
Verily that is the best store that will last not only until time shall be no more, but will last more days than will be time in, even to Eternity; that will not be consumed in that universal Flame which shall melt the very Elements into their primitive confusion, when this whole visible Fabric must be dissolved by the fire of the Last-day.  
Were a man made Lord of all the world, and had he his life co-extended with it, yet he may be assured that there will come a day in which the Heavens will pass away with a noise, and the Elements melt with heat, and ●he Earth with the works that are therein shall be burnt up, that there will be an universal Dissolution.  
4. From the Examples of those who have been well acquainted with the worth of Eternal good things, their ●abor and pains taken about them should excite and stir up others, should animate and encourage others to use ●he like pains.  
It is most true indeed that the Word of God should ●e the Standard of all our actions: For as in matters of Faith we properly produce a divine act when we believe, Quia ipse dixit, because God hath commanded it so; So than we act by a good warrant in all do when we do what we do, not because others so do, but Quia ●pse voluit; because God commands us so to do. De●osthenes was wont to say, In civil matters we live and ●ule by Laws, not by Examples; so say I, in divine ●nd spiritual matters, Precepts must be our guides, and ●ot Patterns, except the pattern of our most dear Saviour. We are tied to Scriptures as the Jews are tied ●o their Cabala; The Turks to their Koran; Logicians to the Axioms of their Aristotle, and Physicians to ●he Aphorisms of their Hypocrates and Galen; But not ●o the examples of the best Men further than they have ●ollowed this rule, 1 Cor. 4. 16, 17. v. Wherefore I beseech you be followers of me; For this cause have I sent ●nto you Timotheus, who is my beloved Son, and faithful in the Lord, who shall bring you into remembrance of ●y ways which be in Christ, as I teach every where in e●ery Church. And in this case the Apostle propounds ●he do of many of the Saints and people of God for ●ur examples and encouragement.  
Heb. 12. 1. Wherefore seeing we also are compassed ●bout with so great a cloud of Witnesses, let us lay aside ●very weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. By the particle Wherefore, the Apostle shows the reason why he had recited the examples of the Saints in the former chapter, viz. that we should take encouragement from them in running the race that is before us, seeing so many have run the same race and broken the Ice for us, we should not be discouraged from imitating, though the path be rough yet it is beaten. There were in Greece certain Fields called Palestae where young men exercised themselves in wrestling, running, etc. in these were set up Statues of sundry Champions, that the sight of the● might encourage others to imitate their do; such a field is the foregoing Chapter, where we have several worthies set up to our view as precedents, viz. Abel, Enoch, Noah, Abraham, and all the rest of the holy Fathers, who are a cloud of witnesses to us.  
See james 5. 10. v. Take my brethren the Prophets for example of suffering, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is noted by some, sometimes to signify a Type or Figure of something, as Heb. 8. 5. Heb. 9 23. and sometimes it signifies the setting before the eye, or subjecting of something to a man's view or sight, not only for caution and warning as in 2 Pet. 2. 6. but for imitation also, as John 13. 15. For I have given you an example, that ye should do as I have done, and so in this place of St. James named before, it noteth such an example as is propounded for imitation, and to be as a copy for us to write after. How many inherit in Heaven what they laboured for whilst they were in the world? Now the Apostle propounds such for our example, Heb. 6. 12. v. Be followers of them who through faith and patience inherit the promise. We should all of us honour the Saints departed; but how? Non adoratione, sed imitatione; not by making gods of them, but by imitating those virtues that were in them.  
As Melancthon proposeth George Prince of Anhalt for an example of unparallelled piety, worthy of all men's imitation: And Machiavelli sets forth a far worse man as the only pattern for a Prince to express: And St. Hierom, having read the life and death of old Hilarion folding up the book, said, Well Hilarion shall be the Champion whom I will imitate; so the Apostle St. Paul propounds men eminent for piety and holiness by us to be imitated. And how have these preferred Eternal good things before temporal good things, nothing that was only for a season could satisfy them, they have ever looked for, and at things that are beyond a season. To give some instances.  
Moses if he would have been satisfied with any thing that abideth for a season, he might have had satisfaction enough, but his heart was set upon Eternity, and therefore could have no satisfaction in things that were but for a season; how happy might he have been in Pharoahs' Court? what Honour, Dignity and Riches might have been heaped upon him there? he rejects all, choosing rather to suffer affliction with the people of God, then 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, Heb. 11. 25. 26. v. Egypt was a rich country and full of treasures, it was and still is famous for its fruitfulness, it is called by many, Horreum caeterarum regionum, the Granary of other countries; hence Abraham when famine was in Canaan went into Egypt, and Jacob in time of Famine sent his sons into Egypt, and afterwards went himself: It is said of it, that they sow almost every month; and yet Moses upon mature deliberation esteemed the reproach of Christ greater riches than the treasures of Egypt.  
Those in Heb. 10. 34. preferred their better and more enduring substance in Heaven before all whatsoever they enjoyed in the world; these were such as walked in the view of that glory above, and maintained a conversation in Heaven, and therefore were not at all taken with these temporal things below; to them an enduring substance did veil the tempting splendour of sublunary things, and dulled their affections unto them. And saith St. Paul 2 Cor. 4. 18. v. 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.  
St. Basil was for money that would last for ever, and glory that would eternally flourish; for being offered money and preferment to tempt him, he refusing both, returned this answer, Pecuniam da quae permaneat ac continuo duret, gloriam quae semper floreat; give me money that will last for ever, and glory that may Eternally flourish.  
St. Origen chose rather to be a poor Catechist in Alexandria, then denying the faith, to be with his fellow Pupil Plotinus in great authority and favour; the knowledge he had of the things of another world caused him to make a greater account of them then of things fadeing and transitory, undervaluing these for the esteem he had of those.  
When some bid stop Luther's mouth with preferment, 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 favourites 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 labour 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 labour 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 until he take it; Or rather as a persecutor that will not give over nor rest until he have him whom he persecuteth; For it is the same word that signifieth to persecute, showing that the earnestness of St. Paul his spirit in pressing towards the mark now, is the same that ●t was in his persecution of those that pressed towards ●he mark before; the Apostle is resolved not to rest un●ill he had attained his end; Forgetting those things that ●re behind, and reaching forth unto those things which ●re before. Ad ea vero quae sunt priora extendens me ●sum: that is, prono & quasi praecipiti corpore ferri ●d scopum; straining and stretching out head and hands ●nd whole body (A manifest Metaphor from runners in race) to lay hold of the prize of the high calling of ●od in Christ Jesus. Ad praemium supernae vocationis in Christo Jesus; 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 Olympic 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 labour 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 mayst 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. Brothers, 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 o● Hell, yet ●hese do strongly hope for Heaven, though 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 th● Kingdom of God; these do strongly hope to see God in Happiness, though God hath told them, Heb. 12. 14. v. without holiness 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 profane 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 happiness 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 judgements whilst they hang over his head in the threaten of God, he meets God with entreaties 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, until 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 enjoying 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 o● 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 Devils 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 hop● 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 Eyestrings crack and the tokens of death appear upon him, than 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, until they come to die, but then their hopes leave them, and all their expectations perish, for of those many that hope to enjoy Eternal happiness, 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 Palace 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 straight 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 show, 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 Glean 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 endureth to the end shall be saved: The love of many shall wax cold, but he that endureth to the end shall be saved. Lo it is but an He, a single Man, (a very few) holdeth out in comparison of the many Apostates that fall from their own steadfastness.  
Somewhere I have read it of St. chrysostom, that he asked this question in a public 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 woeful and miserable indeed to all Eternity, that never doubted of being glorified and happy to all Eternity. The broad way to Hell is daily thronged with passengers, when the narrow way to Heaven hath in it but few travellers.  
Infinite are the stalls and sties of brutish Paganism; and how many poor Savage Indians are there that know nothing of God; and blindfolded Mahometans 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 Messiah, 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 possessed at this day by Turks and Jews; neither of which acknowledge Jesus Christ; Seven parts of the world are possessed by merely 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 Happiness; And of these five parts possessed by Christians, how few make it their labour 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 embrace goodness and godliness,  
How should this consideration be as a motive and spurr to every one diligently to labour to be of that little number that shall go to Heaven and enjoy 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 labour 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 e●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 labour, to tug 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 labouring and striving to enter.  
6. From the necessity that there is of an enjoying 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 danger of Storms at Sea; but, saith he, we must go on, it is necessary that Rome should be relieved, but it is not necessary that we should live; It is absolutely necessary that we labour for Eternal good things, but it is not absolutely necessary that we labour for Temporal good things. For Eternal good things must be had, or Eternal evil things will be had; either Eternal pleasures or Eternal pains must be had, either Eternal bliss or Eternal burn, either Eternal life or Eternal death, either an Eternal heaven or an Eternal hell.  
Omnis homo aut est cum Christo regnaturus, aut cum Diabolo cruciandus, every man will be found to belong either to Christ's flock or the Devils heard, either to Christ's sheep or the Devil's goats, to be vessels of honour prepared unto Glory, or vessels of wrath fitted for Destruction: you know the old Proverble, Aut Coesar aut nullus, either a King or a Caitiff, not a Man but must be either Eternally happy with Christ or Eternally miserable with the Devil.  
He that will not labour for the things of Heaven, shall never enjoy the things of Heaven; Those who will abuse their pains in this world will meet with nothing but pains in another world, when men make the world only their aim, the world only is like to be their gain, nothing of Heaven or in heaven; Those by whom Eternal good things are here neglected, by them Eternal good things hereafter cannot be expected.  
I may ask many men what good they think it will be to them under Eternal Torments to remember that by their great industry and pains they got such an Estate▪ heaped up so much wealth and riches, attained to such preferments, but neglected the good of their Souls, neglected what would have done them good to Eternity.  
We read of some which have sold the Righteous, but at no great rate, for a matter of nothing, for a very small price, for a pair of old Shoes, Joel 3. 6. Amos 2. 6. But we may see there how much the Lord abhorred that detestable fact, and recompensed it upon the neck of the Oppressors: And what can they expect who setting a great Estimate upon earthly things and advantages, labour more for them then they do for the Eternal welfare of their Souls, and afterwards see that their Damnation and perdition is the only reward of their pains; that instead of Eternal Felicity, they are rewarded with Eternal Miseries and Torments, even Torments that cannot be expressed by the tongues of Men and Angels; Prisons, Dungeons, Racks and Gibbets; Pangs of Childbirth, burning with Scalding Lead, drinks of Gall and Wormwood, gnawing of Chestworms, raging fits of the Stone, Colic, Strangury, Toothache, etc. are not able to shadow them out.  
Mauritius the Emperor, when it was revealed unto him that he should be punished for his great Offences, sent unto all the Patriarchal Seas, unto all Cities, Monasteries, etc. to desire them to pray that he might be punished in this world and not in the world to come; And when again it was revealed unto him that his request was granted, but he should lose his Empire, Life, Children and all, he was hearty thankful for it, and accepted it as a great mercy; the punishment and greatest evils of this world being nothing to those evils of another life.  
Now they who for want of labouring for Eternal good things here, shall be thus dealt with hereafter; with what anguish of Spirit will they then mourn for ever. It was a sad expression of Lysimachus who had lost his Kingdom for one draught of Water; O dij quam brevis voluptatis gratia ex Rege me feci servum: For what a short pleasure have I made myself a servant; And what a soul-sinking thought will it be in Hell; O God, how have I, for preferring Temporal good things before Eternal good things, for labouring more after Earth than Heaven, made myself a bondslave in Hell for ever; and instead of for ever being Happy, must for ever be Miserable; I may therefore conclude with his words in another case, Haec qui pavet, cavit; qui neligit, excidit. He that minds these things in time, is safe; he that slights them is in danger, of what? of losing Eternal good things, and of feeling Eternal evil things.  
7. From the end wherefore we live; to enjoy Eternal good things is the end wherefore God gave us life. All things have some end for which they are, and man came not into the world for nothing, there is an end to be known wherefore God gave him life, wherefore God drew him from a not being to a being, wherefore God made him to pass from nothing to be a reasonable Creature, to be a Man endued with a rational Soul, and to be Lord of all things below. Now what is this end? It is to be made capable of Eternal Happiness, capable of Glory, capable of an everlasting enjoying of God. This is the end of Man's life▪ to enjoy a life whereof there is no end. It is a good saying of one; Quis alius noster est finis, nisi pervenire ad Regnum cujus nullus est finis? What other thing is our end but to come to that Kingdom, whereof there is no end?  
The end of a Christian's life is (not as Anaxagorus dreamt of the life of Man, to behold the Heavens, but) to live in heaven; to serve God upon earth whilst he is here, and to enjoy endless Joys with God in heaven hereafter.  
Questionless (Christians) the end why God created us, was not for a short season and time to remain in the world, there to eat, drink, sleep, engender, and then presently for ever to decay and return to nothing, but rather to be partakers of a most high and inestimable Happiness to all Eternity, which is to be given us by God after the Emigration and passing out of this life, after our souls shall be divorced from our bodies.  
Christians, you that are earthly Angels by the nobleness of Creation, were placed in this world not to labour and take pains chief for temporal good things, but for business of another nature, and for a far more important affair, and of dearest consequence, viz. by all means possible to win and work out glory unto God, and to save your immortal Souls, For what is a man profitted if he shall gain the whole world and lose his own soul, Matth. 16. 26. A lesson that Francis Xaverus counselled John 3. King of Portugal daily to meditate upon.  
Man himself is the end wherefore all things in the world that are Temporal were created, they were created that they might be serviceable to Man; but it cannot be, that he for whom God made the world, should have no further end then to enjoy the world; certainly the end wherefore Man was created, and wherefore Men are daily born, is that they might enjoy an Eternal and Supernatural Felicity; That which is the last Article of his Creed or Belief, is truly the end of his life, viz. Eternal life; There is no creature hath a more noble end then Man, there is neither Seraphim, Angel nor Archangel 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 Sphere, things of another world should raise the hearts of such noble creatures as Men are, and not be contented with such things as they daily see with their eyes, and touch with their hands: The things that we daily 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 lies herein when it answers the end unto which it was assigned, so herein lies 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 than 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 die and to have an end put to this temporal life, that the enjoyment of Eternal good things will work in us. That Man will never be unwilling to die that can say as St. Paul does, Phil. 1. 21. v. Mors mihi lucrum, to die 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 laboured only to gain the world, the more they have gained whilst they did live, the greater is their loss when they die; It was a good saying of one to a great Lord (upon his showing him his stately House, and pleasant Gardens,) Sir, you had need make sure of Heaven, or else when you die, you will be a very great loser; When men are sure to lose by death, 'tis 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 Thiefs, and others at Land; some again have lost all by Pirates and Shipwrecks at Sea; but the greatest number of men are undone by death, Death robs them of all, death spoils 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 shown unto Charles the Fifth the glory of his Princely Palace, and earthly Paradise, the Emperor 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 die.  
Some of the Turks have said, they did not think Christians believed there was an heaven, because they saw them so loath to die 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 , which they more respected than 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 Cardinal's mind, unwilling to quit their parts in Paris for any hopes whatsoeur of Paradise; 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, than two in the bush: Certain it is a Man will never yield to part with this life until he have gotten good hopes of a better life; 'tis that will help a Christian to outface 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 rejoice at the sight of those things they have so longed to see and now must possess to all Eternity; Contemnu●t presentia & ad futura festinant, little regarding things present, and hastening toward things to come; such a one can say when death approaches, M●riar ut videam, I am willing to die 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 far 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 die 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 entered into the heart of Man, the things that God hath prepared for them that love him.  
Though death spoil such a one of all the good things of life, yet like the believing Hebrews mentioned Heb. 10. 34. v. he takes joyfully the spoiling of his Goods, knowing in himself that he hath in Heaven a better and more enduring 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 enduring 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 mortal 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 enjoyed by him for ever unto all Eternity, what joy, what gladness, what rejoicing 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 die in the defence of their Country, should remain after death in much blessedness, which opinion made them very valiant in their fights, and willing to die in defence of their Country. The bare opinion of the Druids (who taught that the soul had a continuance after its separation from the body) made many of their followers hardy in great attempts, and abated in most, the fear of Death; When a Christian hath laboured for, and by his labour 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 Anchor, a door of hope to gain entrance into Paradise, 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 departed out of his body; and therefore when he lay a dying, it is said of him, he bespoke it in this manner: Soul get thee out, thou hast for seventy years served Christ, and art thou loath to departed, 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 particulars I propounded to speak to, upon this Point; I have showed by way of Explication when a man may be said to labour for Eternal good things; and I have showed by way of Demonstration, That Eternal good things are to be laboured for. The third particular propounded, was, to speak something by way of Confirmation, and here I shall show that labour is chief to be used for and about Eternal good things.   

CHAP. VI  
I come now to Confirm this Truth, That the great labour and pains of every Christian ought chief to be employed not about perishing but Eternal good things.  
To which end I shall speak to these following Particulars.  
1. Our labour and pains ought chief to be employed not about perishing but Eternal good things, because God hath commanded it.  
2. Our labour and pains etc. Because Eternal good things are the chiefest of good things.  
3. Our labour and pains etc. Because Eternal good things are lasting good things, other good things are perishing good things,  
4. Our labour and pains etc. Because Eternal good things are good things always desirable, good things that a man shall never be weary of.  
5. Our labour and pains etc. Because Eternal good things are the only satisfying good things.  
6. Our labour and pains etc. Because Eternal good things concern our Souls, other good things concern only the body.  
7. Our labour and pains etc. Because our labour about Eternal good things will not be in vain.  
8. Our labour and pains etc. Because even to Eternity itself it will never repent us to have bestowed the greatest labour 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 labour and pains ought chief to be employed 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 ourselves into a spiritual Praemunire: that Almighty God who tells the number of the Stars 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 labour should chief 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 profane Hearts to outface and out-wrangle such a Truth, nay any truth indeed which men are labor●●● oath to yield unto; so ready are carnal men to be the Devil's Proctors against God, and having 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 labour chief 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 men's 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, 'tis that in Matt. 6. 33. v. But seek ye first the Kingdom of God and his righteousness; In the first place, and with your best care and endeavours seek after the kingdom of God; that ye may be possessed and seized of it, that ye may have a right and title to it.  
The Kingdom of God and the righteousness thereof, these things before all other good things should be laboured for; nay these things above all other good things should be laboured for. Why? Because a laborious striving for these things before all other good things, and above all other good things, is the way that the wisdom of God hath directed us unto. You see our Saviour's command what it is, Seek first the kingdom of God and his righteousness; I'll take up the words of God himself, the place is that which contains a most pathetical Option, wish or desire of our most infinitely holy, just and righteous God, that would find us in such a way that he may do us good for the present, and also hereafter; see them Deut. 5. 29. v. At the 27. v. the Israelites promise Moses very far, nothing more could have been expected from them, and nothing less was their duty to be performed by them; say they to Moses, Go thou near, and hear all that the Lord thy God shall say, and speak thou to us all that the Lord our God shall speak unto thee, and we will hear it and do it. Hereunto God pleases to return answer, ' as if he did (after the manner of men) speak thus, Moses, I have heard the voice of the words of this people, which they have spoken unto thee, and they have well said, all that they have spoken. 28. v. And I have but this one wish or request, Oh that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them and with their children for ever▪ v. 29. O that there were such an heart in Christians, that they would fear God and keep his commandments; that they would seek first the kingdom of God and his righteousness; And why? The great God of the whole world commands it, and the best friend of Christians that ever trod upon the earth (even Christ) adviseth it in my Text, and we may well be assured, that the one will reckon for disobeying his Commands, and the other for slighting of his advice and counsel.  
It is a dangerous thing to neglect one of his commands who by another is able to command us into nothing, or into Hell. And it will prove as dangerous to slight his advice who is called Wonderful Counsellor. Isay 9 6. For the first see 2 Thes. 2. 12. v. They all shall be damned that obey not the Truth but have pleasure in unrighteousness. For the second read Psal. 107. 11, 12. Because they rebelled against the words of God and contemned the counsel of the Most High, therefore he brought down their hearts with labour; they fell down and there was none to help them.  
When Ahasuerus commanded Haman to put on the Crown upon Mordecai; he presently executed the King's pleasure, he presently obeyed what the King commanded; and he honoured his greatest enemy because the King required it: And shall not Christians at the King of Heaven's command, be labouring for better honour than was bestowed upon Mordecai, and for more excellent good things then ever Ahasuerus was able to give; even for honour that is lasting, and for good things that are everlasting.  
When Abraham knew that it was God's will that Hagar and her Son should be cast out, he soon yielded, it seems not to him grievous Gen. 21. To gracious hearts understanding the will of God, none of God's commands are grievous; 1 John 5. 3. obedience ●o all his commands is very delightful, but here obedience to God's Commands is very profitable, it calls indeed for labour, and labour to some is grievous, but he that ●ath a Crown in his eye, his labour cannot be grievous; hopes of gaining great matters will qualify and allay the difficulty of any work, and make duty light; here is ●hat will animate a Christian with courage and resolu●ion to undertake any labour, any difficulties, any pains.  
God forbidden any that hear me this day, should say as ●hose did Jer. 44. 16. As for the Word thou hast spoken ●o us in the name of the Lord, we will not do. We will not waste our time, we will not spend our labour ●nd pains for these uncertain things of another life; yet ●uch there are that neither the authority of God commanding, nor the hopes of those Eternal advantages which will follow upon the doing of the thing commanded; such that neither God's promises nor his threaten work upon them; Though they are told 2 Thes. 1. 7, 8. That that the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire taking vengeon them— that obey not the Gospel of our Lord Jesus Christ. Et non sunt vanae minae Dominicae, God's threaten are not in vain; they are no Bruta fulmina, Insignificant noises or thunders; they will not be found lying words, but like the sentence of a Judge which cannot fail of Execution. Neither do the promises of God work upon them to yield obedience; though thereupon God hath entailed temporal, spiritual, and Eternal Blessings; never was any man a loser by yielding Obedience to God's commands; Christ became the author of Eternal salvation, to all them that obey him. Heb. 5. 9 v. An obedient Christian in this present life hath God in Covenant with him, Jer. 7. 23. v. Obey, and I will be your God; and in another life shall partake of Eternal salvation with God, and surely Eternal salvation there is enough to make any one willing to labour and take pains for it, enough to encourage any one to yield obedience to God.  
'Tis Obedience unto the Commands of God that will entitle us to true blessedness, Luke 11. 28. v. There when one (in the company that were with Christ) blessed the Womb that bear Christ, Christ presently replied, ye rather blessed are they that hear the word of God and keep it.  
2. Our labour and pains ought chief to be imploye● not about perishing but Eternal good things; Because Eternal good things are the chiefest of good things, they are the best of all good things.  
I shall easily grant that the things necessary for the use of this life are good things. When I read Gen. 1. las● v. where it is said, That God saw every thing that h● had made, and behold it was very good; I cannot but admire the Prodigious Blasphemy of that Alfonso, called Alfonso the Wise, who openly said, that if he had been of God's Counsel at the Creation, some things should have been better made and marshaled; whereas the Holy Ghost hath left it upon Record, that every thing was very good; Good as they came from God, for as from his mouth proceedeth not evil and good, so from his hand proceeded nothing that was 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. 'tis 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 labour, 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 li●e upon the Physicians, 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) the●e be three Ages of Man: An Infant, who creeps upon the ground with all four, a young man, who goes upon his two legs; an old man, who goes on three, counting his staff 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 staff 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 labour should be chief 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 labouring for; many things are hard to come by, and yet of no great use or worth when by great labour 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 expense of time; and how much vain expense of time may be noted amongst many men labouring for what is not worth the labour used to gain them. As some more excellent Scholars of great parts and abilities spend their time and studies about very unprofitable Questions and Disputations, and intricate subtleties about Moonshine in the Water, as one complains, that Spider-like, eviscerate themselves and spend their bowels, to make Cobwebs of Wit: So a man cannot but have observed what time and labour 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 Stars; as some stately Palace, the seat or habitation of a great Monarch, to a smoky and thatched 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 far better then much of the finest and brightest Brass.  
One Christian's share of Eternal good things, is far better than what all the Kings and Potentates in the world, do enjoy of the world: Hi numerosè aggrigant penes se densissimum lutum, as the Prophet Habakkuk speaks chap. 2. 6. v. Woe 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 enriched with pure Gold: Revel, 3. 18. v. Their Exchequer may be full, but 'tis only the World's counterfeit coin; the other have the true treasure. Their Wardrobes may be plentifully furnished, but 'tis only with glassy Pearl; the other enjoy 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 show, 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 labour so much for, if compared with what will endure 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 Sunlike 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 Creator's 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 splendour 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 streets 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 evil, There is mirth without moan, joy without heaviness, peace without perturbation, blessedness without misery, light without darkness, abundance without want, ease without labour, eyes without tears, hearts without sorrow, souls without sin; a life that never endeth, and joy that never ceaseth, for there is not the least shadow of matter for tears, discontentments, griefs and uncomfortable passions to work on? What think you Christians of all these things? are not the Psalmist's words true when he says, Psal. 87. 3. v. Glorious things are spoken of thee thou City of God?  
What think you, Christians, of a Crown of Glory? Of glittering thrones, of Abraham's bosom? of being admitted into the society of God and Christ, and of Saints and Angels? of enjoying the company of the ancient Patriarches and Prophets? of living with the holy Apostles and Evangelists? of belonging to the noble army of glorious Martyrs and Confessors? of being amongst all those eminent Saints whose holiness was by all Men magnified? of walking with all those now in Heaven, in whom either nature or grace have especially interested us?  
What think you of dwelling for ever in the presence of God: of lying in the bosom of his love? of being enfolded in the everlasting arms of his mercy? of being filled with all the fullness of God, then when God shall communicate himself beatifically to the uttermost, and shall manifest what a glorious God he is, and the souls of glorified ones find him to be a Sea of sweetness and an Ocean of unspeakable joys?  
What think you of inhabiting in that Eternal Palace of Heaven and blessedness, where God and his blessed Saints inhabit? when we shall be raised far above all the visible Orbs, and starry firmament? when we shall behold those Stars under our feet which now are over our heads? when we shall have all our spiritual senses feasted with unspeakable delights?  
What think you of those treasures in Heaven more precious than Gold, Pearl, and Diamonds? If all the earth were of Gold, and all the Rivers there of the most precious Liquors, and all the Rocks of precious stones; who but would say here were a great treasure? Well, Christians, yet know that a treasure which exceeds Gold, as far as Gold does Dirt, precious liquours water, or precious stones pebbles, is laid up for Believers in Heaven. Bona vitae aeternae, tam multa ut numerum, tam magna ut mensuran, tam praetiosa ut estimation 'em omnen excedunt: The good things of Eternal life are so many that they exceed number, so great that they exceed measure, so precious that they are above all estimation. One leaf of the Tree of Life being far better than all the fruits that grow in this world.  
But why do I promise myself to set forth the Excellency and worth of Eternal good things? It was a good saying of Seneca, Nusquam verecundiores esse debemus, quam cum de Deo agitur. Modesty never becomes us better, then when we speak of God; It will hold as true of Heaven, for verily a Man may as well with a Coal paint out the Sun in all his splendour, as with his tongue express, or with his heart (though it were as deep as the Sea) conceive the Excellency and worth thereof, and if any tongues can utter it, or hearts conceive it, they must be the tongues and hearts of those that are translated already thither; and yet were an Angel from Heaven sent to set forth to us the excellency thereof, he would sooner want words then matter. What Tully said once concerning Socrates and desired his Readers concerning L. Crassius, that they would imagine greater things of them then they find written: So our highest apprehensions of Eternal good things, falls infinitely short of the excellency thereof.  
I deny not but that many things in this world are transcendent and ravishing; but the best of them are no better than accessories to these principals, drops to these Oceans, glimpse to these Suns, and dunghill-felicities to these Eternal Enjoyments; The greatest pomp and glory of Kings and Emperors is but dust in comparison of these things.  
It will appear that Eternal good things are the best Good things.  

1. Because only Eternal good things make those who enjoy them to be good.  
2. Because only Eternal good things will do us good then when other good things will do us no good.   
Now by making good these two things, that Eternal good things make men good in this world, as well as happy in another world; and also that Eternal good things will do men good and stand them in stead when other good things will neither do them good nor stand them in stead, I hope it will appear that Eternal good things are the best good things; for surely those things may well be called the best things that make men good, and that do men good when nothing else in the world will do them good; I shall begin with the first,  
1. It will appear that Eternal good things are the best good things, Because only Eternal good things make those who do enjoy them to be good: They make men to be good here in this world, and happy hereafter in another world.  
Even to be conversant about Eternal good things, is of great moment to the bettering of the Soul; for look what the object is, such is the soul that is conversant about it; high and Eternal Objects lift up the soul to God and towards Heaven, and make the mind answerable unto them: Eternal good things are high Objects, and they will work in men conversant about them high minds, they will draw the mind upward and raise it from Earth to Heaven.  
But too oft is it otherwise with Temporal things; Gold may make a man the richer, not the better; Honour may make a man the higher, not the happier: Sesse one of our own Land, God hath no worse servants in our land, than they that can live of their own Lands and care for nothing else; none are so ready and apt to neglect the thoughts and care of Religion and Heaven as those who have most upon earth, as being on every hand beset with temptations to sin and solicitations to forget God. That veryly the more any man hath of Temporal things, the more cause he hath to pray, Lord lead us not into temptation;  
I have to this purpose read it noted out of St. Hierome, that anciently there were two most notable Proverbs in prejudice of Rich Men; The first, That he who was very rich could not be a good man. The second, That he who was rich, had either been a bad man, or was the Heir of a bad man. Indeed two often Riches and Vice go together; And therefore our Saviour when he taught the Beatitudes; he gave the first of them to the Poor, Luk. 6. 20. v. Blessed be the poor, for yours is the Kingdom of God; And in laying down of the Woes, he gave the first of them to the rich, Luk. 6. 24. v. But woe unto you that are rich, for 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 Virtue 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 hindered from Heaven by them, they being fuel to men's Lusts, let's 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 Needle's 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 easy to bring a Camel through a Needle's eye, so it is a thing not easy 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 poison 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 spoke 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 tendered 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 terms, 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 enjoying 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 swore 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, Vineyards 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, than 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 Dam. 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 honour 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 Oil to the wheels of his obedience, and made him more fit and willing for service.  
But alas! it ofttimes proves otherwise with very many that enjoy 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 fullness 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 smoke.  
But herein now lieth 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 enjoys them; surely he must needs be a good man that hath his heart established with Grace, Heb. 13. 9 That is sanctified by God the Father, who is the God of all grace, Judas 1. That is purged from his sins, by Jesus Christ who is the author and giver of Grace, Rev. 1. 15. v. That like Barnabas is full of the holy Ghost. Act. 11. 24. v. And in whom is found a good Conscience (the consequent of grace) purged from dead works to serve the living God; Heb. 9 14.  
These are the true Riches, Luk. 16. 11. v. which cannot stand with Reprobation.  
1. The first Instance is that of Grace, this is the curious enamel and embroidery of the Soul, making Christ's Spouse all glorious within, and it is the true Philosopher's Stone, this turns all into gold, and makes a man like Caleb of another spirit.  
Grace may well be reckoned amongst the good things that are of enduring nature. Temporal things are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but for a season, but Grace hath Eternity stamped upon it; It is called durable Riches, Prov. 8. 10. v. other good things take wings and fly from us, Grace takes wings and flies with us to Heaven. Glory with God will be Eternal, and so is Grace from God Eternal. Grace and glory differ very little, Grace is glory in the bud, and glory is grace at the full; Grace is glory in the seed, and Glory is grace in the flower. Grace is that glory the Saints have in this life which is Militant, and Glory is Grace to be had in that life which is Triumphant.  
Grace is a blossom of Eternity, and will last to Eternity, as being the foundation on which the Superstructure of glory which is Eternal, is laid; called therefore Vnctio manence, the anointing that abides, 1 John 2. 27. v. Grace is therefore compared to a river of the water of life, John 7. 38. He that believeth on me as the Scripture hath said, out of his belly shall flow Rivers of living Water; now this is spoken of the Spirit as appears by the following verse; the 39 v. clears it that Christ spoke de donis spiritus sancti; This river can never be dried up for the spirit of God is the spring that feeds it. A Christian may lose his estate though never so great, yea he may lose his life, but he cannot lose his Grace; Enemies may plunder him of his money and plate, but not of the Pearl of Grace, for that is locked up in the Cabinet of the heart. Grace is in the number of those riches that Lewis of Bavyer, Emperor of Germany spoke of, when he said, Hujusmodi comparandae sunt opes, quae cum nau●ragio simul enatent: Such goods are worth getting and owning, as will not sink or wash away, if a Shipwreck happen, but will swim with us to the Shore.  
Now Grace that is of such a lasting nature, is no flower that grows in Nature's garden but is a slip taken off from the Tree of Life in the heavenly Paradise and planted by the spirit of God in the Soul; And where ever Grace is it makes a great change, it makes those men good that were bad, it makes those holy that were most unholy. Man by the Fall was rendered most Deformed and much Degenerated from his primitive Innocency; he that had seen Adam in Paradise, and afterwards met him in the vast fields, would not have known him to be the same man: and in this defaced and deformed Image did he beget his Postery, how unlike are they to Adam in the state of innocency before the Fall? how vile? how wicked? and yet Grace changes the very worst, Grace hath changed such as have been the most hopeless, men upon whom spiritual Physicians for a great while have lost all their labour.  
You have mentioned a most admirable and wonderful change made by converting Grace, in that 1 Cor. 6. 11. v. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the spirit of our God. In the 9 and 10. v. the Apostle had made mention of Beasts and Monsters rather than of Men endued with reason; and says he in the 11. v. Such were some of you; these Corinthians it seems were very bad, for the Apostle, setting forth their badness, speaks in the Neuter Gender, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not such persons, but such sins, demonstrating their wickedness, they were not so much peccatores as ipsa peccata, sins as the very sins themselves. Yet behold they are changed by the power of Grace; But ye are washed, etc. Here God raised up children unto Abraham out of stones, and caused a company of Blackmoors to have their skins made white. Here God took crooked trees and made them pillars in his Temple, unpolished stones, and by Grace polished them for his building.  
So cast your eyes upon St. Paul, and see what he was before Grace came unto him; he tells you himself, 1. Tim. 1. 13. v. Who was before a blasphemer, and a persecutor, and injurious, i. e. to the Church and people of Christ, he was exceedingly mad against them and persecuted them even to strange Cities; but what a good man was Paul afterwards.  
Sin hath made the nature of man which in the time of innocency was holy to become unholy; it hath changed Righteousness into Hemlock and Wormwood, as Amos speaks of Israel, Amos 6. 12. v. that was a wicked change; but Grace turned Hemlock into righteousness. When the hand of God was out against the Church for her sins, and afflicted her sore, Jeremy complains Lam. 4. That her Gold was become Dross, and her Wine water. This was a change from good to bad, but Grace works a quite contrary change, it makes dross to become gold, and water wine: This is a change from bad to good.  
Though Sin be an impure Issue, a befilthying thing, 2. Cor. 1. yet grace cleanseth the heart: Grace is therefore called the washing of Regeneration. Titus 3. 5. v. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of Regeneration and renewing of the holy Ghost; Grace cleanseth out those Leopard spots that are in the Soul; Grace beautifies and adorns the Soul; a Soul beautified with grace, is like a room richly hung with Arras or Tapestry, or the Firmament bespangled with glittering Stars.  
This then is the first particular, showing that Eternal good things are the best of good things, because they make those good who enjoy them; to be rich in grace is of greater consequence then to be rich in gold. When Cyrus had given Artabazus a Cup of gold, and Chrysantas but a kiss, in token of special favour; Artabazus complained that the Cup he gave him was not so good gold as the ●iss he gave Chrysantas; it holds here, that the greatest and best of temporal things are not so good gold as Grace; Gold though it may make a man the richer, yet it cannot make a man the better; let the gold be never so good it cannot make the owner good; Those then to whom God gives Grace, they may truly say; Their grace is better gold than the world affords.  
2. The second Instance is that of God, the thrice-glorious Jehovah, blessed for evermore, who is the God of all Grace, and the most sovereign only and chiefest good; he is Summum verum, summum pulchrum & summum bonum; The chiefest truth, the chiefest beauty and chiefest good; who Himself is more than a world of worlds, filling Heaven and Earth with the Majesty of his glory, having before his all-glorious Throne, innumerable hosts of powerful and glorious Spirits, in comparison of whom, the All here below is nothing; God brings it in himself as an argument of his own geratness, I say 40. 15. v. That all the Nations of the earth are as a drop of a bucket, and as a dust of the balance to him. He it is who is the only satisfying and everlasting portion of his people; and the apprehension of such a portion, as God is, will solace and refresh those that have him. See Davi●'s words Psal. 16. 5, 6. The Lord is the portion of mine Inheritance (saith he) the lines are fallen unto me in pleasant places, yea, I have a goodly heritage: He alludes to the manner of dividing the Land of Canaan to the children of Israel, which was done by line; upon this account also Jacob said, I have enough Gen. 33. 11. v. Or, I have all.  
And this God is an Eternal God, he whose life is Eternity must needs be Eternal: Aeternitas enim Dei solummodo naturae substantialiter in est; says one, Eternity is substantially only in the name of God. When God would make his Name known to Moses, he tells him what is his name, I Am that I am, by which name God hath made himself known according to his Eternal Essence, whereby he is discerned from all other things which are in Heaven, or the Earth, or elsewhere. Exod. 13. 14. To which that of the Psalmist doth well agree, Before the Mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting to everlasting, Psal. 90. 2. And of all being's God is the most excellent, all beings else falling infinitely short of God himself, whose perfections are infinite and without limit; all the perfections whatsoever that are found in Creatures are more eminently contained in our great All, our Almighty, All-lovely, All-glorious God. In him is enough to make him the desire of all hearts, and the accomplishment of all hopes and wishes; Nihil potest quietare hominis voluntatem nisi s●lus Deus; says one; Nothing but God can satisfy the Soul; Were the whole earth turned into a Globe of gold, it would not fill the heart, it would still cry Give, Give. Only God fills and satisfies those who have him The souls of men, are like Noah's Dove; Wicked men's souls are like the Dove out of the Ark, they are in a constant motion ever restless, seeking for some satisfaction for themselves, but find none; but pious souls enjoying an Eternal God, are like the Dove returned to the Ark when they take up their rest in God.  
God is totus, totus desiderabilis, wholly amiable, every whit of him to be desired; Where may we find such a man? says Pharaoh of Joseph, implying that such another would hardly be found, Gen. 41. 38. so may I say, Christian, where wilt thou find out such a God, as God is? Multi sacerdotes & pauci Sacerdotes, Multi in nomine & pa●ci in opere; said one of the Ancients; So many good things are presented unto the Soul, but none are so desirable to the Soul as God is; his Manifestations are a Paradise; his Communications a very heaven in the hearts of all that enjoy him. If there be any object of Delight either in Heaven or Earth it is God, who is more radiant and shining then all light, more fair than all beauty, more sweet than all pleasure and infinitely far more excellent, than either words can express, or mind deliver.  
The Spaniards say of Aquinas; that he that knows not him, knows not any thing, but he that knows him knows all things; He that possesseth God possesseth all things that may make him happy, but he that hath no interest in God. possesseth nothing that can make him happy. Ipse unus erit tibi omnia, quia in ipso uno bono bona sunt omnia, In God all goodness is summed up, and wraped up together; Happy soul that can say, My God, and my All, the God of my heart, my portion and my Inheritance to all Eternity!  
But the world methinks is like some great King's court wherein are both great Statesment and young children, the children are very much taken with pictures, they delight to feed their eyes and fancies with gildings, paintings, hang and such fine things; but the wise and grave Statesmen pass by these, their business is with the King; I compare, he greatest part of men to these young children, these are wholly taken up with what they judge gaudy and outwardly fine, but there are others like the wise and grave Statesmen, whose eyes, desires, and ways, are unto, and wholly set upon God; And indeed no wonder if those that know the worth of God have their hearts set to have God for their God, for to enjoy one God is far better than to enjoy many worlds. When Charles the fifth Emperor in a challenge to Francis the first King of France commanded his Herald to proclaim him with all his Titles, styling him Emperor of Germany, King of Castille, Arragon, Naples, Sicily, etc. Francis commanded his Herald to call him so often King of France, as the other had Titles by all his Countries, intimating that France alone was more worth than all the Countries which the other had. So when men of the world brag of their honours, live, and great Lordships; He that can say, God is his God, that God is his Portion, he may oppose this one God to all Dignities and Possessions whatsoever; for when a man hath God he hath all; God is blessedness itself, he is a good in whom there is no evil.  
But this is not all, for he who thus enjoys God is made good; God being the source, the spring, the fountain and original of all that good which is in the Creature; from him comes all that good any of his have received, as the beams from the Sun or water from the Fountain; and from him comes all that good any one can expect hereafter.  
God is good and he does good; so he is good and makes all those, who have him for their God in Covenant with them, Good. They who enjoy God in heaven are made glorious, those upon earth that have God for their God are made gracious. God is an holy God, and those upon whom he bestows himself in a special manner, he makes them holy, he stamps his Image upon them, he conveys his blessed Spirit into them, to sanctify their natures, to purge sin out of their hearts; he makes them partakers of the divine nature; and in due time, cleanses them from all filthiness of the flesh and spirit; he puts upon them the new man; which after God is created in righteousness and true holiness.  
Admirable have been the works of God towards even those that never had him for their God in Covenant, unto what great promotion have some such been advanced; Iphicrates, that brave Athenian was but the Son of a Coblar. Eumenes' one of Alexander's best Captains, but the Son of a Carter. Agachocles King of Sicily, was but the Son of a Porter; Abdolominus a poor Gardener, and yet became to be King in Sidon. Thus God sometimes raises the poor out of the dust, and lifts up the beggar from the dunghill to set them among Princes, and to make them to inherit the throne of Glory, 1 Sam. 2. 7, 8. v. The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up: He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes and to make them inherit the throne of Glory; So true is that of the Psalmist, Psal. 75. 6, 7. v. For promotion comeeth not from the East, nor from the West, nor from the South. But God is the Judge: he putteth down one, and setteth up another.  
But in the work of Sanctification and Holiness, he does a greater work than all this, there he makes Grapes to grow upon thorns, and ●iggs upon thistles, he turns the worst weeds into sweet and beautiful flowers; O●● of the most crooked pieces in the timber he makes a glorious Building; Of stones he raises up children unto Abraham, turns Gall into Honey, Darkness into Light▪ Wolves into Lambs, barren Wildernesses into pleasant Gardens.  
How should this make us to shut our eyes to all Creatures as if they were not, and look wholly to God, and there make our desires and labours to terminate as having nothing further to labour, and as desiring no other portion. When the Sun shines to us, though there be never a Star, is it not day? do we not call it so? Again when all the Stars shine and the Sun is set, is it not night? Thus it is to those that have an enjoyment of God though they have him alone, nothing besides him for their portion, yet as he makes them good, so he alone is sufficient to make them happy.  
This is that very thing which hath made those, who have known the truth of this very thing, to be restless in their souls until they have centred themselves in God and the enjoyment of God. All creatures (say Philosophers) desire their Centre, and do not where rest but in their proper places; The spark of fire tenders upwards; stones they move downwards; The floods and all waters have many turn and wind, but they never cease until they come into the Sea, that common receptacle of all waters; So the soul of man hath its Centre, which is God; it never rests until it be there, and when it enjoys God, it would never be removed. Fecisti nos, Domine, propter te, & in quietum est cor nostrum, donec perveniat ad te, says holy St. Augustine, Lord thou hast made us for thyself, and our hearts are unquiet until they be wi●h thee, for indeed the Creature is not capable of an higher blessedness then to have God for his God; in God is to be found enough, in God are to be found such things as will fit all times all occasions of soul and body fully.  
3. The third Instance is that of Jesus Christ the Eternal Son of God and heir of the King of glory, who in time became Man for his Elect; who is the fountain and foundation of all our Bliss in this world and the world to come. Verily the Lord Jesus Christ is the whole of Man's happiness, he is the jacob's Ladder by whom God descendeth unto man and man ascendeth unto God. Nothing can make that man miserable who hath Christ for his possession: for the life and liberty, the peace and safety, the wealth and glory, the present and future happiness of a Christian are treasured up in him. The Lord Jesus Christ is richly worth the labouring for; when as all things without him are worth nothing, they are in comparison of Christ but as a drop of a Bucket, and as the small dust of the balance; they are in comparison of Christ who is a pearl of choicest Worth, but as base and vile. He does very shamefully abuse Christ that prefers and esteems any thing above Christ, that makes not all things to vail and stoop to Christ.  
The fullness of the world without Jesus Christ is but a dry bone without marrow, a shell without a kernel, an empty pit without water, a casket without a jewel, and as a barren tree without fruit. It is not the having an abundance of riches and temporal good things in the house, but the having of Christ in the heart that will make the possessor contented and happy. He that looks for either contentation in, or happiness from any thing but Christ, seeks for water to quench his thirst in a broken Cistern. As he said of Plato, Vnius Platonis calculum inter mille, the approbation of Plato, alone was instead of a thousand; so the enjoyment of Christ alone is instead of a thousand other things, Prov. 8. 11. v. For Wisdom is better than Rubies, and all the things that can be desired, are not to be compared unto it. And doubtless Christ is the wisdom there spoken of; in whom there is a confluence of all blessedness and happiness; he that hath Christ, he is rich, he is full, he hath all, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All in All. In him there are unsearchable riches, Ephe. 3. 1. v. The Spanish Ambassador coming to see the Treasury of St. Mark (in Venice) which is cried up so through all the world, fell a groping to find whether it had any bottom, and being asked why he did so, answered, In this amongst other things, my great Master's Treasure differs from yours, in that his hath no bottom, as I find yours to have; alluding to the Mines in Mexico and Potosy; but what are the Spanish Treasures to the unsearchable treasures that are in Christ; He is such a golden Mine of all good things, that all the Saints and Angels can never dig to the bottom.  
This hath made those that have in some measure known the worth of Christ to account him precious, 1 Pet. 2. 7. v. Unto you therefore which believe he is precious above all the things of the world; As the chiefest amongst ten thousand, Cant. 5. 10. v. It hath made them esteem of Christ above all things. St. Paul's sublime spirit counted all things but loss for the excellency of Christ; yea he counted them but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dog's meat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might win or gain Christ and be satisfied with a larger portion of his fullness.  
Let burning, hanging, all the torments of Hell befall me, Tantummodo ut Jesum nauciscar, so that I may get my Jesus, said Ignatius. Christ to him was more dear than his temporal life. Jesus Christ was the Paradise wherein he delighted, and the foundation in whom his Soul found all satisfaction.  
Lambert at the Stake cried out, None but Christ; none but Christ; lifting up at the same time such hands as he had, and his fingers ends flaming.  
It was the saying of Holy Bernard, Lord Jesus I love thee, Plus quam mea, meos, me; that is, more than all my goods, than all my friends, wife or Children; yea, than my own self. To him all riches were but poverty in comparison of that treasure he found in Jesus Christ; all his friends and relations but dumb idols in comparison of Christ; Himself to be nothing in comparison of Christ; nothing was so sweet and dear unto him as Christ.  
It is storied of Hormisda a Noble man in the King of Persia his Court, because he would not deny Christ, he was put into ragged , deprived of his honours, and set to keep Camels; after a long time, the King seeing him in that base condition he was, and remembering his former fortunes, he pitied him, and caused him to be brought into the Palace, and to be clothed again like a Noble man, and then the King persuades him to deny Christ, he presently rends his Silken , and says, If for these things you think to have me to deny my Faith take them again, and so with scorn was cast out.  
This hath made those who have wanted Christ, to long as sore for Christ, as Da●id did for the waters of the Well of Bethlehem; Oh for a blessed armful of the Babe of Bethlehem, such a one as Simeon once had. It hath made them cry out, Give me Christ or else I die. All things to them have been of no value in comparison of Christ; they must ha●e 〈…〉 t whatever it cost ●●em.  
Certainly did Christian's i● these days thus esteem of Christ, Christ would ha●e ●●●e ●oom in their hearts. 'tis said when 〈◊〉 was Emperor, that Germani●us reigned in ●●e R●●an h●●r●s, Tiberius' only in their Provinces; ●o ●ill it be ●i●h all that prize Christ, Though God have given them lea●e ●o ●ave the world in their hands, yet Christ only shall reign in their hearts; they will take him to be the top of all their felicity and happiness. Christ shall be to them in respect of all things else, as the Apple Tree among the trees of the Wood, as the Sun among the gloe-worms, as the Jewel among dross.  
Well may we reckon Jesus Christ amongst the chiefest of Eternal good things, called therefore the Everlasting Father, Isay 9 6. v. He is One Eternal God with the Father and with the Holy Ghost; read these following places. John 10. 30. v. I and the Father are one. John 1. 1, 2, 3. v. In the beginning was the Word, and the word was with God, and the word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. As God he did preexist in the form of God, not only before his Incarnation, but before the whole Creation: before Abraham was born he was, Joh. 8. 58. v. Before any creatures were, he had an existence; Jesus Christ was so before all Creatures, that all creatures were made by him; Col. 1. 16. v. For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him and for him: Pro. 8. 23. v. I was set up from everlasting, from the beginning, or ever the earth was. And as he was before the world began, so will he be after the world shall have an end: As ●e was before all Temporal things, so is he not to be outlived by any Eternal things whatsoever. As he was begotten of his Father before all worlds, so will he be the same when there shall be no world, when there shall be no Earth nor Heavens. Psal. 102. 26, 27. v. Of old hast thou laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish but thou shalt endure, yea all of them shall wax old like a garment: as a vesture shalt thou change them, and they shall be changed: But thou art the same and thy years shall have no end. St. Paul assures us that he it is who is over all, God blessed for ever, Rom. 9 5. v. Jesus Christ is the same yesterday and to day and for ever. Christ is the same aforetime, in time, and after time, he is unchangeable in his Essence, always the same. Revel. 1. 8. v. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is and which was and which is to come! The phrase is known to be taken from the Greek letters, whereof Alpha is the first, and Omega the last letter of the Greek Alphabet; The first and last letters are a description of Jesus Christ, who was before all, and will be after all, and altogether unchangeable in himself. When friends die, when estates are gone, yet Jesus Christ will remain and be a never failing spring and fountain of all blessings and goodness.  
And Jesus Christ doth make all them good who do enjoy him; All men by nature are empty of all spiritual good, but Christ is as a fountain filling them therewith that possess him. All men by nature are dead in sins and trespasses; it is true of all men what the Apostle faith of the wanton Widow, 1 Tim. 5. 6. v. She that liveth in pleasure, is dead while she liveth. As Pamphilus in Terence saith the like of a light Huswife, Sane hercle homo voluptati obsequens fuit dum vixit. St. Paul's Greek (as one noteth) cannot well be rendered but by Terence's Latin, and Terence's Latin cannot well be put into other Greek; Here is the true condition of men before they are interested in Christ, they are all as so many dead men; they are but walking Sepulchers, their bodies living Coffing carrying about in them dead souls, they are all of them spiritually dead, they are living ghosts; those men who be already in their graves are not more devoid of natural life then these are of spiritual life, they are like Ezekiel's dead bones until Jesus Christ breath life into them; until Jesus Christ speak to them as once he did to Lazarus, Come out of the Grave and live, they are stark dead. Look what a branch is without a root, or a body without a Soul, such is every man without Jesus Christ; he is but a withered branch or dead carcase; Dead, twice dead and plucked up by the roots, spiritually dead whilst corporally alive, altogether alienated from the life of God whilst they enjoy the life of Men. There is the life of the body, and this life they have, but there is the life of the Soul and that life they have not. We hear of many children born dead, its true in this sense, all men are born dead men, there is not a man born a member of the new Adam, but every man is born a member of the old Adam, and therefore in a spiritual sense they must needs be born dead men, though otherwise endued with a natural life. For if the root be dead, as the old Adam is, all the branches, that rise from that root must needs be dead also. In Adam all died, saith the Apostle, 1 Cor. 15. 22. v. Adam was the common root of Mankind, all Mankind was in him Tamquam in radice, as so many Branches in the root, and so consequently Adam dying, all Mankind die in him and with him, and in this dead condition they all do remain until they do enjoy an interest in and union with Jesus Christ the last Adam, who was made a quickening spirit, 1 Cor. 15. 45. v. he being the fountain and author both of a spiritual and eternal life to all Believers. And therefore saith St. John, John 5. 12. v. He that hath the Son hath life, and he that hath not the Son hath not life. And the Apostle St. Paul calleth him Our life, because none live the life of Grace but those who partake of Jesus Christ, it is he in whom and by whom they do live; Col. 3. 4. v. When Christ who is our life shall appear, then shall ye also appear with him in glory: Hence saith Wisdom, that is Christ, Pro. 8. 35. v. Who so findeth me, findeth life. Not a Soul wanting Jesus Christ but he wanteth life, and also in him there dweleth no good thing, Rom. 7. 18. v. Neither faith nor any other saving grace dwelleth in such a one, but he is as full of all kind of evil, as Baal's house of Idolatry, as the Sluggard's field of thorns and briars, or as Pharisees sepulchres of dead men's bones; such a man's Soul is a very sink of uncleanness and naughtiness. ●ut as when a man is made a partaker of Christ, he is a new creature, old things are passed away, behold, all things are become new, 2 Cor. 5. 17. v. So he is also a Good Man, bad things are passed away, and all things are become good: he is become a good man and hath his heart filled with the good treasure of saving Grace. Such another as Joseph of Arimathea who was a good man and a just, Luke 23. 50. v. Such another as Banabas was, a Good man and full of the Holy Ghost, Act. 11. 24. v.  
When Christ came into the Temple John 2. 5. v. he purged his Father's house; he overturned the money ●ables, he drove out the buyers and sellers. So when Christ cometh into any man and taketh up his holy habitation in the heart, he throws down every sin, he drives out every corruption and carnal lust, he purges out every evil thing and maketh the heart good. The heart of man by nature is a very den of Thiefs, a palace of Pride, a slaughter-house of Malice, a brothel-house of uncleanness, a raging sea of Sin, a little hell of black and blasphemous Imaginations and swarming with all manner of noisome lusts; but the Lord Jesus Christ rids the heart hereof and makes it holy; Himself is called that holy thing, Luk. 1. 35. v. Therefore that holy thing, which shall be born of thee, shall be called the Son of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That holy thing, it is put in the Neuter gender, Emphatically showing that he hath not the least spot of sin in him, but is every way holy, typified therein by the high Priest under the Law, who had this written upon him, Holiness to the Lord; but Jesus Christ is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy, but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that sanctifieth and maketh us holy by his blood, cleansing us from all filthy abominations.  
4. The fourth Instance is that of the Spirit, who is called the Spirit of Grace, and is of the same essence and consubstantial with the Father, and the Son, and in all respects coequal and coeternal, called therefore the Eternal Spirit, Heb. 9 14. How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God; purge your Conscience from dead works to serve the living God. The holy Ghost in Scripture is expressly called God, Act. 5. 3, 4, v. Peter reproving Ananias for lying to the holy Ghost, saith, Thou hast not lied unto Man, but unto God. And St. Paul proves that our bodies are the Temple of the living God, 2 Cor. 6. 16. v. Because of the holy Ghost which dwelleth in us. 1 Cor. 6. 19 v. Know ye not that your body is the Temple of the holy Ghost which is in you? He that in one place is called the holy Ghost, in the other place is called the living God. And whosoever will be saved is taught in St. Athanasius his Creed to believe thus; That the Godhead of the Father, of the Son, and of the holy Ghost is all one: the ●lory equal, the Majesty coeternal: An● again, Such as the Father is, such is the Son, and such is the holy Ghost: And again; The Father Eternal, the Son Eternal, and the holy Ghost Eternal. And yet they are not three Eternals, but one Eternal. And Eternally blessed is that man who hath gotten this Eternal spirit of the living God into his heart, for wheresoever the spirit of God comes it is not idle; We read Matth. 8. 7. v. how Christ saith to the Centurion, When I come I will heal thy servant; I will not merely come to see him and visit him, but when I come I will heal him: So when the holy Ghost doth come into a man, he will not be idle and do nothing, but he will heal the Soul, sanctify the heart, and purge corrupted nature in some measure. Holiness is the natural product of the spirit, by its powerful influence and breathe it raises poor dead Souls out of the grave of sin, frames them unto a spiritual and divine conformity unto Christ, subdues the rebellion of evil hearts and makes the sinner to become another man by a spiritual Metamorphosis. This is that work which is ascribed to the holy Ghost, 1 Pet. 1, 2, v. Elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience; and sprinkling of the blood of Jesus: Here is held forth the concurrence of the whole Trinity in the salvation of man; The Father electing us, the holy Ghost sanctifying us, Jesus Christ shedding his blood for us. Hence it is that our Saviour calleth it the holy Spirit, Luk. 11. 13. v. If ye, being evil, know how to give good gifts to your children: how much more shall your heavenly Father give the holy Spirit to them that ask him? Sanctus dicitur, quia sanctificat, He calleth him the holy Spirit, which is to sanctify, or make holy the hearts of men. St. Paul therefore calleth it the spirit of holiness, Rom. 1. 4. v. And tells the Corinthians they were sanctified hereby, 1 Cor. 6. 11. v. And again thus he doth speak to the Thessalonians, God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the Truth. The spirit is principal in stamping the Image of God upon the heart, and sanctifying the soul by Grace here, that he may exalt us to Eternal glory in heaven hereafter.  
Hence we have all our graces and gifts, Grace whereby we are sanctified, whereby the rebellion of our will is subdued and the uncleanness of our affections purified and we thereby qualified and enable to serve God: Hence we have not only our Graces but all our gifts to qualify and enable us in our several places and relations to edify one another; 1 Cor. 12. 7. v. The manifestation of the spirit is given to every man to profit withal. The gifts of the holy Ghost are given for the common good of all the Church, to which only end all aught to be referred. Non nobis nati sumus; we are neither born nor born again for ourselves. By the former we are made good Christians, and by the latter we are made profitable Christians.  
Hence also it is that we read of the renewing of the Spirit, Titus 3. 5. v. for upon whom the spirit is bestowed it changes such from earthly to heavenly, from the Image of Adam to the image of Christ. Every man by nature in respect of any divine or spiritual good, hath a very heart of stone. It was the Poet's fiction that Men were made of Stones, Ind g●nus durum sumus; to be sure there is this spiritual Stone in the hearts of men, all Mankind naturally a●e a● hard, tough, rugged and untractable people; Insomuch that where any are sanctified by the spirit, there children are raised up to Abraham out of stones, there water is made to gush out of a rock, there dry bones are caused to gather together and made to live, and such a gracious quality of softness is wrought by the spirit, that it melts before God, becomes willing and obedient to all commanded duties, and cries out with St. Paul, Lord what wilt thou have me to do; he is willing to do any thing and pliable to any thing that God commands him. Ezek. 36. 26. 27. v. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my Judgements and do them; Such a willing obedience is wrought by the spirit when that is made good that you have in the 26. v. A new spirit will I put within you, and I will take the stony heart out of your flesh and I will give you an heart of flesh. If a man could put a vegetative life into a stone, what would the stone do? it would grow as a plant doth grow: If a man could put a sensitive life into a stone, what would the stone then do? it would stir and move as a worm or beast doth: If a man could put a reasonable soul into a stone, what would the stone do? it would talk as a man doth, it would discourse of heavenly matters as a man doth, and pursue the matters of the world as a man doth. But if a man could put the spirit of God and the spirit of Grace into a stone, what then would the soul do? it would speak of God and Christ, of Heaven and Happiness, it would pursue spiritual and heavenly matters and things. This is every Man's estate and condition, as long as there is nothing but the life of reason in them, they savour nothing but the things of the World, they talk of nothing but the world, and they labour after nothing but the Temporal things of this world; but if once the spirit of God be in them, if once they have gotten the spirit of God, it stirs them up to talk of Heaven and to labour after the things of heaven; it works in them holy motions and holy affections. How fruitful in all kind of goodness does the spirit make those in whose hearts it dwells? read Gal. 5. 22. v. It is fruitful in love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. All these are the fruits of the Spirit. The spirit is as seed in the heart which will spring up and show itself, it cannot lie dead but will work and move, it will make the Soul that was barren to become fruitful, it animateth the Soul as to an heavenly being, so to all kind of heavenly working. When others are empty Vines, like Israel, Hos. 10. 1. v. Israel is an empty vine. And when others are unfruitful willows and barren grounds, not trees of the Garden but of the Wilderness, wild degenerate plants, and for their unfruitfulness in goodness shall have an heavy doom pass upon them, Matth. 25. 30. v. Cast ye the unprofitable servant into utter darkness; These, being filled with the fruits of righteousness which are by Jesus Christ, unto the Glory and praise of God. Phil. 1. 11. v. are plants of renown, like the Pomcitron, which (as Naturalists say) bears fruit at all times of the year; they are like the ground in the Parable which brought forth Some sixty and some an hundred fold, Matth. 13. 8. v. And it may be said of them as of Joseph, Gen. 49. 22. v. Joseph is a fruitful bough; Who have their fruit unto holiness and their end everlasting life, Rom. 6. 22. v.  
5. The fifth Instance is that of a good Conscience. A good Conscience will be of no little concernment hereafter. Forty thousand pounds for a good Conscience, cried out a wicked wealthy Worldling when he was dying and passing into Eternity. I may here propound a most serious question to those whose hearts are more taken up with the Temporal things of this world, then with the Eternal things of another world, Quid prodest bonis plena arca, si in anis sit conscientia? What good is there in a Chest full of goods when the Conscience is empty of goodness? Conscience will live for ever, Conscience dies not when a wicked dyes. Death itself is not able to part Conscience from a sinner.  
As the probationer disciple said to Christ, Matth. 8. 19 v. Master, I will follow thee wheresoever thou goest. So will Conscience follow a sinner whithersoever he goes. It is said of the Statue of Juno placed in a City near to Euphrates in Assyria, that it always looks towards those that come into her Temple, be they where they will in the Temple she stairs still upon them; if they go by her, yet she follows them with her eye; So unto all places whithersoever a sinner goes, Conscience will follow him.  
Goes he to God's tribunal to receive the sentence of his Eternal doom, to have the question of his Eternal estate, to be absolutely and unalterably determined, even thither will conscience follow him, and when he hopes to stand rectus in Curia, upright in Judgement, he shall (Conscience witnessing against him) be condemned.  
Goes he down to Hell the place of torments, yet thither also will Conscience follow him, there it will lodge in his bosom and be a Chest-worm that will never leave gnawing. What else is that worm our Saviour speaks of when he says Mark 9 44. v. Where (speaking of Hell) their worm dyeth not, but Conscience? The Poets have a fiction concerning 〈◊〉 a Giant mentioned by Ovid in the fourth book of his Metamorphosis, that Jupiter striking him dead for his attempting to ravish Latona the Mother of Apollo and Diana, he was sent to Hell, where he was adjudged to have a Vulture to feed upon his Liver that ever grew again with the Moon. Conscience is like T●●y●● his vulture and is ever a gnawing upon wicked men's inwards, many times in the ruff of all their jollity here, and in another World for ever hereafter.  
In Hell also Conscience is that fire that never goes out; Mark 9 44. v. No length of time can wear out Conscience in this life; and no space of Eternity can wear it out in another life. It was conscience that made Joseph's Brethren to remember the cruel usage of him twenty years after in Egypt. Conscience, Janus-like hath its double aspect, it is not content to glance only at what is to come, but it also looks back to what is past, it brings to remembrance every one of the sinners violations of God's Laws. I remember my fault this day, said Pharoah's Butler, Gen. 41. 9 v. his conscience brought it to his memory when as he had forgotten it; And so does the Conscience of many a man, many years after that they have done a wickedness, their conscience brings it to their memory and perplexes them. So it did Nero, after he had killed his Mother and Wives: So it did Otho, after he had slain Galba and Piso: So it did Herod the great, after he had caused his Wife Mariam to be put to deat●. So it did Theodoricus King of the Goths after he had murdered Symmacus and Boetius his son in Law. So it did our Richard the Third after he had murdered his two innocent Nephews. And so it did Judge Morgan, who gave the sentence of Condemnation against the Lady Jane Grace, shortly after he condemned her, fell mad, and in his raving, cried out continually, to have the Lady Jane taken away from him, and so ended his life.  
Verily that man who hath an ill conscience, especially if God have opened the mouth thereof to check and condemn him (as it did those before mentioned) what ever his estate may be in an outward respect, though he should possess as much as any ever did of these Temporal good things; yet is he (to use some Similitudes borrowed from a famous Preacher) but like him that is worshipped in the street with Cap and Knee, but assoon as he stepped within doors, is cursed and rated by a scolding Wife: Or like him that is lodged in a bed of Ivory, covered with cloth of Gold, but all his bones within are broken: Or like a book of Tragedies bound up in Velvet, all fair without, but all black within; the leaves are gold, but the lines are blood.  
But what is all the rack, the horror and torment of Conscience in this life, (though it be an hell upon earth) to that everlasting and immortal sting of Conscience in Hell; when in Hell to all Eternity the sinner must undergo the lashes of conscience, Conscience making him for ever to remember his sins committed in this life. It is and will be Conscience that will be the sinner's remembrancer of his sins against God in another life. Though Saul kill himself yet he cannot kill his Conscience. Though Judas and Achitophel hang themselves yet they cannot hang their Consciences. Though men murder themselves as not being able to bear the checks and rackings of conscience here, yet they cannot free themselves from the everlasting gnawings of conscience hereafter. As the reasonable Soul of Man is immortal, so conscience also is immortal.  
There is not a person upon the face of the Earth that we must always live with upon Earth; but with his Conscience a man is always to live with. Therefore the Egyptians in their Hieroglyphics expressed an ill Conscience by a Mill, which always grinds the Soul with the remembrance of evil things past. When we die, as one observes we must leave all books behind, not a book of St. Augustine's, St. Basil's, or any other, no not the Bible (that book of books) can we carry along with us, but the book of Conscience that we must carry with us, that will lie open before us for ever; that will hiss like a Snake in the bosom of Impenitent ones for ever, that will trouble them for evermore, that will put them for ever in mind of two tormenting things; First, that through their sins they are deprived of all the good things of Eternity, the which they might with timely labour and pains have obtained; Secondly, that they are mancipated and bound to everlasting torments, which by labouring for Eternal good things (whiles they lived) they might have avoided; And from hence will be engendered a twofold grief, which with extreme bitterness will gnaw and by't (like a worm) the hearts of those miserable ones for ever.  
These things being first considered, we may easily find out who is the good man, and also who will be the Eternally happy man. The good man is the man of a good Conscience; the man that endeavoreth to keep a good conscience, without which no man truly believeth, 1 Tim. 1. 19 v. Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck. It is a note that one hath upon these words; A good conscience, is as it were a Chest, wherein the doctrine of Faith is to be kept safe, which will quickly be lost, if this Chest be once broken: For God will give over to errors and heresies such as cast away conscience of walking after God's word. Such a good man, as we now speak of, was St. Paul, Act. 24. 16. v. And herein do I exercise myself to have always a conscience void of offence towards God and towards Man. Well may he pass for a good man amongst all men that endeavours neither to offend God nor Man; And that can when calumniated, take up St. Paul his protestation, Act. 23. 1. v. I have lived in all good Conscience before God, until this day; as if he had said, however I am calumniated, and by some accused of profanation, yet I can appeal to God, that I have lived in all good conscience; And this makes me merry at heart, when otherwise their calumnies would sadden my heart, For our rejoicing is this, the Testimony of our Conscience, that in simplicity and godly sincerity, not in fleshly wisdom but by the grace of God, we have had our conversation in the world 2 Cor. 1. 12. v. With which agrees that of the Heathen Cicero; Conscientia bene actae vitae, multorumque benefactorum recordatio jucundissima est. A good Conscience is that will suggar all our tears, sweeten all our bitterness, comfort a man in chains, prisons and persecutions.  
Now this good conscience is the consequent of Grace, only the regenerate have it, every wicked man hath a bad, defiled and polluted conscience: Titus 1. 15. Even their mind and conscience is defiled, that is, by Original Sin; which yet in the regenerated and gracious ones are purged, cleansed and made good by the blood of Christ, Heb. 9 14. The Apostle there teacheth us, That it is the blood of Christ which purgeth the conscience, and verily the effect of Christ's blood cannot but be a gracious effect. And verily it is a singular blessing to have such a conscience that is purged by the blood of Christ;  
No such a bridle in the wo●ld to keep a man from sin; nor such a spurr to put a man forward to do what is good, and no such a comfort or cordial under any outward troubles or afflictions.  
Take a man without this good Conscience and what wickedness will he not commit? what evil will he not run into? such a man dates speak any thing in any business or of any person; he will not scruple to curse, lie and swear in any business; nor yet to slander, calumniate or speak e●il of any person, if by the former he may but fill his purse, with gain; or by the other satisfy himself, with revenge; Tolle conscientiam, tolle omnia; Take away conscience and take away all, said the Heathen; take away all restraints to evil. For gain-sake such will not stick to hazard their souls; As it is reported of Nevessan (a better Lawyer than an honest man) that he should say, He that will not venture his body shall never be valiant; and he that will not venture his Soul, will never be rich: And for revenge sake, will not be backward to let the Devil into their hearts.  
So take a man of a good conscience, and what a spurr does he find it to Duty; when a man makes conscience of discharging those duties that God requires, prays, hears and reads out of conscience, he than goes on cheerfully in his work, puts to all his strength; and dares not cast off the performance of that which God calls upon him to perform; a man of a good conscieence exercising himself to be void of offence towards God, he will not, nay he dares not wilfully and resolutely omit any known duty or part of God's worship for which he hath clear warrant for in the Scriptures; and so exercising himself to be void of offence towards man, he will not, nay he dares not wilfully and resolvedly omit any part of that duty he owes to Man; and as he would not for a world wrong God of his due, no more to gain the world will he wrong man of his due. And no such a comfort and cordial in times of troubles and afflictions as a good Conscience. It is that which the Preacher saith of Money Eccles. 10. 19 Money answereth all things; What ever it is that a man desireth, if it be to be got, Money will procure it for him; Money is the Monarch of the world and therein bears most Mastery: Of Antipater it is said, He was a well moneyed man, and therefore a very mighty man. We may truly say the same of a good conscience; A good Conscience answereth all things; What winds can arise to trouble a Christian which a good conscience cannot allay? A good conscience will turn the waters of Marah into Wine. I wonder not that St. Paul could sing when he was in prison and had his feet in the Stocks Act. 16. 24, 25, v. When he was one that could truly say it; I have lived in all good conscience to this day: Act. 23. 1. Premat Corpus, fremat Diabolus, turbat Mundus, ille semper securus. Let Men, the World, and the Devils do their worst they can never hurt him that hath a good Conscience; Though a Christian meet with a storm abroad, yet a good conscience makes a calm within; It makes a Christian like Noah, medijs tranquillus in undis; quiet in the midst of greatest cumbustions: It will bear out a Christian against the King of terrors, it will help a Christian to look Death in the face with boldness. I have read of one who a little before his departure out of the world, spoke these words. My friends, I now find it true indeed, he that leaveth all to follow Christ, shall have in this world Centuplum, a hundred fold: I have, I have, I have that Centuplum, peace of Conscience with me at parting.  
A man of a good conscience, in all things willing to live honestly, as the Apostle St. Paul says of himself, Heb. 13. 18. v. We trust we have a good conscience in all things willing to live honestly. Such a one he liveth and dyeth in peace. Peter in the prison sleeps sweetly, though laden with chains, and (for aught he knew) to die the next day. A good conscience is a continual feast, it hath the sweetest relish, but most of all does the sweet relish of a good conscience refresh a dying Christian. It was Hezekiah his great comfort in his sickness and apprehensions of death 2 King. 20. 3. v. I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight.  
A good Conscience will stand us in stead at the day of Judgement, when the whole world shall be burnt before us, when the day of God's wrath against wicked and impenitent sinners shall be come. A good conscience will make a man hold up his head in Judgement when a world of wicked ones shall be confounded.  
How should what hath been said cause us to labour for these Eternal good things, viz. Grace, God who is the God of all Grace, Jesus Christ who is the author and giver of Grace, the blessed spirit of God, that is the spirit of grace, and a good Conscience that is the Consequent of Grace; since hereby we are made good here, & being made good here, we may be assure to be happy hereafter. One being asked whether he would rather be Socrates or Croesus? the one an industrious and laborious Philosopher, the other a man flowing in all abundance; answered, That for this life he would be Croesus, but for the life to come Socrates; thereby showing that in this life rich men are accounted happy men, but hereafter none but good men will be found to be the happy men; none but they who are made good here shall be happy hereafter.  
2. I have done with the first of the two particulars propounded to show that Eternal good things are the best of good things, viz. Because only Eternal good things make those who enjoy them good; The second follows, because only Eternal good things will do us good then when other good things will do us no good. Eternal good things will stand us in stead when other good things will stand us in no stead; To enjoy an interest in such things as have been named, and to be assured of what is afterwards to be enjoyed in Heaven, will stand a Christian in stead in what ever condition a good man can be cast into; when as all that the world affords will not do the wicked man any good in such conditions as God will cast them into.  
1. They will do him no good nor stand him in any stead when his Conscience is distressed with the sight of his sins and the apprehension of God's wrath due for sin.  
2. They will do him no good nor stand him in any stead in the day of death.  
3. They will do him no good nor stand him in any stead in the Grave.  
4. They will do him no good nor stand him in any stead at the day of Judgement.  
5. They will do him no good nor stand him in any stead in Hell when he there shall lie under Eternal Torments. I begin with the first of these five.  
1. Temporal good things will do those who enjoy them no good when their Consciences are distressed with the sight of their sins and the apprehension of God's wrath due for sin. A time of all other times wherein a Christian needs consolation and refreshment; but these things are not able to afford any refreshment.  
When a man is terrified with the threaten of the Law, vexed with the inward accusations of his own Conscience, and affrighted with the apprehension of God's deserved wrath; what will it avail to live flourishingly in Prosperity? to sit in the feat of Honour? to be advanced to the greatest Preferments? to have multiplied treasure as the sand of the Sea? to have full Barns and rich Chests? and to be as great in Dominions as Cyrus, and as wealthy as Solomon? All these things, as they cannot give ease in the midst of a Fever or tortures of the Gout o● Stone, so neither can they comfort a man when God opens the mouth of conscience and amazes him with the sight of his sins, calling to his mind the history of his life, and makes him to have some glimpses and preoccupations of Hell; when he lies under the frenzy of Cain, the despair of Judas, the madness of Achitophel, the tremble of Felix; then the whole Earth though changed into a Globe of Gold or Centre of Diamond will do no good, will stand in no stead. Then all the Riches of Croesus, all the Empires of Alexander, nor the Hundred twenty and seven Provinces of Ahasuerus will procure no ease, no peace in the conscience.  
Had a man all the Kingdoms of the world and the Glory of them, yet could they not purchase the least dram of Spiritual Comfort; the lifting up of God's countenance or an assurance of God's favour; 'tis Faith not Wealth, 'tis somewhat inward and spiritual, not any thing external and accidental that will then give ease.  
Then inward peace is more esteemed t●an outward plenty; As when David said to Ziba, 2 Sam. 16. 4. v. Behold thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee, that I may find grace in thy sight, my Lord, O King: as who should say, I had ●ather have the King's favour then the Lands; The King's favour will do me more good than all Mephibosheth's Lands or goods. Inward consolation and assurance of Salvation at this season will do more good and stand in more stead than the whole world and all the things of the world that will endure but for a season.  
2. Temporal good things will do those who enjoy them no good in the day of death: They will do them no good nor stand them in any stead in those last Dreadful pangs when they lie gasping for breath upon a dying Bed and must now pass through the valley and shadow of Death, they will do them no good nor stand them in any stead when they must shoo● the vast Gulf and launch out into the Infinite Ocean of Eternity. Solomon tells us, That Riches, yea, whole Treasures do not profit in the day of death; Pro. 11. 4. and chap. 10. 2. v. A speech worth our consideration, for we have it repeated by two Prophets after him, Ezekiel 7. 19 Zeph. 1. 18.  
They say, there stands a Globe of the World, at one of the Libraries in Dublin, and a Skeleton of a Man at the other: we need not (says my Author) study long in this Library, to learn a good lesson, though a man were Lord of all that he sees in the Map of the World, yet he must die, and become himself a map of Mortality; and when he dies the whole world (though he enjoyed it) would do him no good in that last and sorest conflict.  
They will not keep off death, nor bribe that grim Sergeant no not for one day, not for one hour; Henry Beauford that rich and wretched Cardinal, Bishop of Winchester, and Chancellor of England in the reign of Henry the 6th. when he perceived that he must die, and that there was no remedy, murmured at Death, that his Riches could not reprieve him till a further time; for he asked, wherefore should I die, being so rich? If the whole Realm would save my life, I am able by policy to get it, or by riches to buy it. Fie, (quoth he) will not death, be hired? will Money do nothing? No, Christians, here money will do nothing, here money can do nothing when the poor sinner shall be left to wrestle with the accusations of his Conscience, terrors of Death and fierce oppositions of Hell and the Devil.  
Then all Temporal good things will serve the most greedy engrossers thereof as the friends and subjects of our Edward the 3d. served him at his Death; At the time of his death all of all sorts forsook him, only one Priest is said to stay with him when he gave up the Ghost; Or as Absolom's Mule served him which went away, when his head was fast in the great Oak, and so left him in his greatest extremity. In like manner will Wealth and all worldly felicities deal with men upon their Dying-beds, leave them in their greatest extremity to the fury of a guilty conscience (which like the Priest with Edward the 3d. stayed when every one left him) for their cursed labouring more for that meat which perisheth, then for that meat which endureth to Eternal life. As I have read of one who when he lay upon his sickbed, called for his bags, and laid a bag of Gold to his heart, and then bade them take it away, saying, it will not do, it will not do. Bags of Gold will then afford no comfort to dying ones.  
It is reported of Philip the 3d. of Spain, although it is said of him, that his life was free from gross Evils, yea, so as he professed, he would rather lose all his Kingdoms, then offend God knowingly. But being in the Agony of Death, and considering more throughly of his account he was to give to God, fear struck into him, and these words broke from him: Oh would to God I had never reigned; Oh, that those years I have spent in my Kingdom; I had lived a private life in the Wildreness; Oh, that I had lived a solitary life with God, how more securely should I now have died, how much more confidently should I have gone to the Throne of God? What does all my glory profit me, but that I have so much the more torment in my Death?  
Christians, experience the truth of what I am saying when you please; When you hear of some such lying upon their Deathbeds; Go to such a one whilst he is gasping out his last breath, and ask him; What does the world do you good now? do Riches profit you now? do your great Possessions stand you in stead now? does that which your chiefest labour and pains was laid forth upon, do you good now? Then you may expect to hear the words of a great Courtier, who when he came to die, did most lamentable cry out, Plus temporis operaeque se palatio quam Templo impendisse; That he has spent more time in the Palace then in the Temple; so they, that they did all their life long spend more time and take more pains and labour for Temporal good things then for Eternal good things, for Earth then Heaven, but what they laboured for so much, does them but little, nay no good now, and makes them (as he said) have the more torment in their death  
O the Testimony of a Man's Conscience upon good grounds, that he hath lived graciously, been afraid of Sin, walked according to the rule of God's word, laboured chiefly not for perishing but Eternal good things, will afford more joy and comfort in a dying hour then all the world can; And I cannot think but that in cool blood, not one amongst many that hunt after these things below so much, but he will subscribe to the saying of the wise Man, Pro. 10. 2. Treasures of wickedness profit nothing; but righteounsness delivereth from death; from Death Eternal to be sure.  
3. Temporal good things will do those who enjoy them no good in the Grave, though they possessed whilst living, all the Riches of the Indies, yet when they die they can carry nothing thereof with them. Naked came I out of my Mother's Womb (says Job) and naked shall I return ●●ither, Job 1. 21. v. Job brought nothing with him when he came into the world, and to be sure he should carry nothing with him out of the world; Job's wealth and great substance could not descend into the Grave with him; hereunto agrees that in Psal. 49. 17. v. read the 16. v. Be not thou afraid when one is made rich, when the glory of his House is increased; 17. v. For when he dyeth, he shall carry nothing away: his glory shall not descend after him. Though to gain these things here, Men weary their bodies, perplex their thoughts, rack their consciences, and endanger their Souls, yet carry they nothing to the grave with them; so saith the Apostle 1 Tim. 6. 7. v. For we brought nothing into this world, and it is certain we carry nothing out.  
There is no man that is rich in the Grave more than another: The King is as poor there as the basest Peasant in his Kingdom, his Crown and Sceptre, his great State and glory follow him not thither, no, all differences end in the grave; if we do search Graves and Sepulchers (those chambers of Death) we shall discover no difference amongst those bones we find there; betwixt the Rich and the Poor, the Master and the Servant, the greatest Lord and the lowest Subject; Sculls wear no wreaths or marks of Honour there.  
Vetera fraugantur sepulchra, ossa divitum agnoscas, non opes. Open the graves of rich men, and see what is there; you may find the Miser's bones, but not his riches. Salandine that great Conqueror, carried nothing with him thither but his Winding sheet. Alexander, that would have been the greatest and richest Man in the world, in the grave is lesser and poorer than the poorest man in the world. It is remarkable what one rebates concerning a Stone that was presented to Alexander, the nature of it is said to be thus, that being put into the one part of the balance, it weighed down whatever was put into the other part of it, but if a little Dust were cast u●on the S●●●e, then e●ery thing weighed down the stone; and he that brought the stone being asked what he meant by it? he answered. O Alexander thou art this Stone, thou whilst thou livest, dost weigh down all that are against thee, and treadest down all before thee; but when thou comest to die, and there is a little Dust thrown upon thee, than every man will outweigh thee, and then thou wilt be less than any man in the world. Then his conquered Kingdoms, than his large Dominions and great Treasures would not do him any good.  
It was but a foolish action of one (that I have read of) and bespoke him to have an heart wholly taken up with the things of this world; that being near death, clapped a twenty shillings piece of Gold into his mouth, saying, Some wiser than some, I'll take this with me however.  
4. Temporal good things will do those who enjoy them no good at the day of Judgement. Where Luk. 21. 27. v. They shall see the Son of Man coming in a cloud with power and great glory, having Math. 25. 31. v. all his Angels with him, Being ordained of God to be the Judge of quick and dead, Act. 10. 42. v. For he hath appointed a day in the which he will judge the world in righteousness by that Man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the Dead, Act. 17. 31. v.  
And can I name the day of Judgement without putting all that hereof into a shaking fit of an Ague? without causing their thoughts to be troubled, the joints of their Loins to be loosed and their knees to smite one against another, as Belshazzar's did at the sight of the hand writing upon the wall. Dan. 5. 6. v. and without causing them to tremble as Felix did when he heard of the Judgement to come, Act. 24. 25. v. Or as the people of Israel did, at the giving of the Law with thundering in the Mount, Exod. 9 Then those men that here could never be contented with their condition, but would be higher and higher, richer and richer, greater and greater, labouring only for Temporal good things but neglecting Eternal good things, will wish they might be turned into beasts, or birds, or stones, or trees, or air, or any other thing, yea, Nothing, rather than be brought before the Judge at that great Assize held not for a particular County or Kingdom, but for the whole World, to hear that dreadful sentence of Damnation, Matth. 25. 41. v. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels. At the hearing whereof, no tongue can tell, nor heart can conceive, what rage of guilty consciences, what furious despair, what horror of mind, what distractions and fears will seize upon such men, what gnashing of teeth, what wailing and wring of hands will be then.  
Then both small and great shall stand before God. Rev. 20. 12. v. But the distinction than will be good and bad, not small and great; for then all Civil differences will vanish, and Moral only take place. The differences of high and low, rich and poor, small and great are only calculated for this present life, and cannot outlive time. The grave and the Judgement Seat put no difference between Monarches and Vassals, and there will be no Crowns worn that day but Crowns of Righteousness, no Robes in fashion then but those that have been washed in the blood of Christ.  
That which Pelicane a Germane Divine said upon his Deathbed concerning his Learning, may be said of all worldly greatness, riches, honour, and pomp here, however doted upon: When I appear before God (says he) I shall not appear as a Doctor, but as an ordinary Christian; None shall appear then as Lords and Ladies, as persons of so many hundreds or so many thousands by the year, but as ordinary men and women; Titles of honour and great Revenues will stand them in no stead, where such Eternal good things (as are before mentioned) shall be found wanting; Then they that have been high and mighty Emperors as well as the poorest Outcasts, the talest Cedars and stoutest Oaks, as well as the lowest Shrubbs, naked of these things will be rejected: then Majesty that never had any thing more than worldly Greatness, shall lie and lick the dust of the feet of Christ; the Sword men and Emperors, the Alexanders and Caesars, who once made Nations to tremble, shall themselves tremble before Christ, when they shall be examined not what Temporal good things they contended for but what Eternal good things they gained; not what worldly Kingdoms and Territories they conquered, but whether they first sought, the Kingdom of God and his righteousness.  
Then the great Judge of the World will n●● inquire how honourable any have been amongst m●n, ●ut how they have honoured him who caused them to be so much honoured. Then it will not be regarded, how many caps and knees any ha●e had in the world from Inferiors, but how oft and how zealously they have humbled their souls and bowed the knees of their hearts in praying unto God for his mercies wanting, and in praising him for his mercies received.  
Then no man will be respected for the riches which they have had in the world, but for what spiritual riches of sanctifying grace they have had; The Judge of the whole World will not regard how rich men have been in Lands, but in holiness of life; not for what they have had laid up in their Chests but in their Consciences; neither shall those who here hunted after worldly gain, be respected because they seized on their prey, But Pro. 21. 21. v. he that hath followed after righteousness and mercy, shall find life, righteousness and glory.  
Temporal things now many times procure men to be set at the upper end of the World; but at this day (which is coming) all mankind shall be summoned naked without any respect to what they either have been or have had in this world, when the Crowns of Kings, when the Robes of Princes, when the Gallants bravery shall be laid aside, and all men shall be reduced to an equal plea, and without respect of persons shall be doomed according to their works. 2 Cor. 5. 10. v. For we must all appear before the Judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. No hopes of bribing of the Judge, he will not be biased by favour nor acquit any who is in truth saulty or inwardly unsound. Alas! many have here passed for good men (and none but good men will there find favour) that there will find the Hypocrisy of their hearts discovered, and themselves condemned.  
It is written (as the cause of Bruno his more strict religious course) That a Doctor of great note for Learning and Godliness being dead, and being brought to the Church to be buried, whilst they were reading the Office for the burial of the Dead, and came to those words, Respond mihi, the Corpse arose in the Bier, and with a terrible voice cried out, Justo Dei Judicio accusatus sum; I am accused at the just Judgement of God; at which voice the people ran all out of the Church affrighted. On the morrow when they came again to perform the Obsequies, at the same words as before, the corpse arose again, and cried with an hideous voice, Justo Dei Judicio judicatus sum, I am judged at the righteous Judgement of God: whereupon t●e people ran away again amazed. The third day almost all the City came together, and when they came to the same words as before, the Corpse risen again, and cried with a more doleful voice than before, Justo Dei judicio condemnatus sum; I am condemned at the just Judgement of God. The consideration whereof, that a man reputed so upright should yet by his own confession be damned, caused Bruno and the rest of his companions to enter into the strict order of the Carthusians.  
If men that have passed for good men here but were not good, shall be accused, judged and condemned then, what shall become of those who had not so much as the outward face of goodness, of men that all their life long neglected even the externals of Religion, and only gave themselves to look after the present world? however they may for many years together flourish in the pomp and splendour of an outward Estate, yet than their faces will gather blackness finding themselves to become the scorn of God, Angels and Saints.  
The sins of men whereby they have all their lives provoked God, will lie down with them in the grave, follow them into another, meet them at Christ's Bar to further their Damnation, but their riches will neither lie down with them in the grave, follow them into another world, nor meet them at Christ's Bar to do them any good or stand them in any stead to further their Salvation.  
5. Tempor●d good things will do those who enjoy them no good in Hell under the everlasting torments there, when for want of having gained Eternal good things they suffer the vengeance of Eternal fire. Can the greatest Possessors of the world carry any thing thereof with them into Hell to bribe the Flames or corrupt their Tormentor? Or will a whole world, yea, will Ten thousand worlds comfort them through a miserable Eternity? What comfort will it be in Hell to remember that they were Lords or Ladies, Dukes or Duchess', Kings or Queens on the earth? No comfort will it be to them there though they had enjoyed in their life-time Mints of Gold and Silver. Those that are already gone down to the Dead and are amongst the damned, are not at all comforted with the remembrance of what once they had or were.  
Those prisoners of Hell have all their sins there about them, their sins which were the cause of their being cast into Hell are with them, but they have none of their delights, pleasures, worldly honours and sensual contentments about them; they have nothing of Gold, Silver, Pearl, or their sweet Perfumes about them.  
What is it, Christians, to be lifted up in this world, and in another world to be cast down? Here to enjoy abundance of all Temporal good things and there to want all things? for a short time to shine here in glory and hereafter to consume in misery? here to have plenty of all things that can do us good, and there to be deprived of all things which would do us good?  
What though a man were now possessor of as much gold as Pope John the two and twentieth was possessor of, who is said to have at the time of his death two hundred and fifty Tun●s of Gold? What though a man had hoarded up as much wealth as Pope Boniface the Eight, of whom it is storied, that when he was taken by Philip the Fair, King of France, and his Palace rifled, there was more Treasure found than all the Kings of the earth could show again? And yet after all these great Stores to have no place in Heaven, but to be cast down into Hell and there to have nothing to do us good.  
There are thousands that once knew not where to bestow their goods on earth, who now know not which way to turn themselves in Hell, upon earth they took to themselves the Timbrel and Harp, they spent their days in wealth; as you have it in Job 21. 12, 13. v. Then they lay upon beds of Ivory and stretched themselves upon their Couches, and eat the Lambs out of the flock, and the Calves out of the midst of the st●ll; that chanted to the sound of the Viol and invented to themselves instruments of Music, like David: that drank Wine in bowls, and anointed themselves with the chief Ointments, As Amos gives the character of some, Amos 6. 4, 5, 6. Their whole life was but a diversion from one pleasure to another; but now know not which way to turn them for a little ease in Hell, that prison of the Damned. They, who here had their Harps and Timbrels to make themselves music, have there no music but roaring, and crying, and howling of the Damned; they who here lay upon beds of Ivory and stretched themselves upon their couches; have there no other beds but what are made of fie●y Brimstone, pitchy Sulphur, scorching Darkness, and Fire unquenchable; they who here eat the Lambs out of the flock, and the calf's ou● of the midst of the stall, have there their most dainty and delicious tastes empoisoned with far wor●e food than the bread and water of Affliction, even food of Devils a●d Damned one's; they who here chanted to the sound of the Viol, have there no Hymns but curse, no tunes but wail, no dittyes but blasphemies, no songs but lamentations, no strains but scrieching, they who here drank wine in bowls, have there not a drop to cool their tongues, no other wine there but the wine of the wrath of God, Rev. 14. 10. v.  
Do but consult History and read the stories of formerages, and you will easily find that God hath given the good things of this life, ye the best of such things as this world affordeth unto the worst and (as Daniel speaketh) the basest of men. Who but the Nimrods', the Nebuchadnezars, the Alexanders, and the Caesars, have ordinarily been the Lords of the world: Even such, when they lived fleeted of the cream of earthly enjoyments, when the portion of the Saints hath been thin and lean and poor, but alas they had their good thngs only in this life (as Abraham tells the rich man) but now in Hell, in another life, they enjoy not any thing that will do them good or stand them in any stead.  
Hitherto of the first particular, viz. That Temporal good things will not do the wicked man any good in such conditions as God will cast him into; I come to the second, and that is,  
2. That Eternal good things will stand a Christian instead, and do him good in what ever condition a good man can be cast into. As,  

1. They will do a Christian good and stand him in stead, when God shall lay him under affliction.  
2. They will do a Christian good and stand him in stead when he lies upon a sick bed or a dying bed.  
3. They will do a Christian good, and stand him in stead, when he shall be brought to stand at Christ's tribunal in the day of judgement.   
Having named these three things, I cannot but conclude him an happy man that hath that which will do him good under those afflictions he may meet with in this life, and that will do him good when he shall have an end put to this life, and at the day of judgement that follows after this life is ended. Christians, let me say unto you as Paul once did to Agrippa, Do you believe the Scriptures? I know you do. And in them these truths are plainly and plentifully proved, That Eternal good things will do those good who enjoy them, under afflictions, at death, and at judgement. I begin with the first of these three.  
1. Eternal good things will stand a Christian in stead and do him good when God shall lay him under affliction. Nothing more common indeed then to find the worst of men in the best outward condition, enjoying abundance of Temporal good things, and living in prosperity and free from all kind of afflictions; so David says of them, That they are not in trouble as other men, their eyes stand out with fatness, they have more than their hearts can wish, but for himself all the day long he was plagued and chastened every morning. Psal. 73. 4. 5. 7. 12, 14. v.  
And says Jeremy when he would plead this very case with God; Wherefore doth the way of the wicked prosper, why are all they in wealth who rebelliously transgress; thou hast planted them, yea they have taken root, they grow, yea, they bring forth fruit, Jer. 12. 1, 2. v.  
Mal. 3. 15. They that work wickedness they are set up, yea, they that tempt God, are even delivered. Proud and presumptuous sinners prospered and flourished, they carried the Flagg in the Maintop, as if they had been God's special favourites, whilst in the mean time it we●t fally with those that feared God.  
And Job he asks the like question as Jeremy did before, as if he would reason out the matter with God, Job 21. 7. v. Wherefore do the wicked live, become old, yea, are mighty in power. 9 v. Their houses are safe from fear, neither is the rod of God upon them. 10. v. Their Bull gendereth and faileth not, their Cow calveth, and casteth not her calf. 12. v. They take the Timbrel and Harp, and rejoice at the sound of the Organ. 13. v They spend their days in wealth.  
And as nothing is more common then to find the worst of men in the best outward condition; yet as common it is on the other hand to find the best of men in the worst outward condition; to find them suffering Afflictions and to meet them travelling through the Valley of Bata as they go towards Zion, Psal. 84. 6. v. Usually God most afflicteth those whom he best affecteth. Many are the troubles of the righteous, Psal. 34. 19 v. The Israelites passage through the Red Sea and the dismal Wilderness into Canaan, what was it but a type of the afflicted condition of God's people afterwards.  
In outward things God's enemies fair better in this world than his friends, and for any to expect to be wholly freed from affliction is in vain, that is the privilege of none but Saints already in Heaven, even they whilst on this side Heaven were fed with the bread and water of affliction, and 'tis not for any to expect that God should strew Roses or spread Carpets for their feet only to tread upon in the way to Heaven; that Man is but a Thistle and no good corn that cometh not under the flail; a bastard and no son whom God correcteth not. I might abound in Scripture instances; time would fail me to tell you how grea●l▪ Job was afflicted in his children, in his substance, in his body, from the crown of the head to the soul of the foot, whose afflictions came upon him like waves, one in the neck of another; Or to show you that holy David had cause to say what he did in Psal. 38. 2. v. Thy arrows stick fast in me, and thy hand presseth me sore. What an arrow was that at David's heart to hear from Nathan, That the Sword should never departed from his house; that his house should be cut off by the sword. What another arrow was it, that Tamar his Daughter should be deflowered by his own Son Ammon. And that Ammon should be afterwards murdered by Absolom. That Absolom should be a Rebel and force David from Jerusalem. Besides other arrows that could not but stick deep in the heart of David.  
But I will not so much as name any more; for whoso lists to look over the whole Book of God, and will consider the history of the lives of God's people in all ages both in Scripture and other records, will find them usually in an afflicted condition.  
And now the great fault of Christians at such a time, is this, they are too ready to look upon their afflictions, as if they viewed them through such multiplying glasses as they say are made at Venice, which being put to the eye, make twenty men in Arms show like a terrible Army; So they are ready to fancy their troubles and afflictions so great and so many that they shall never be able to bear them, never be able to overcome them, and extricate themselves out of them.  
But Eternal good things at such a time as this will stand a Christian in stead, they will make him bear afflictions more patiently, they will be as Cordials to strengthen him when he faints, as an Ark to bear up his spirits and keep them from sinking in a deluge of Calamities; as so many baits for his Soul until he comes home to those heavenly Mansions.  
We noted before what David says of the prosperity of wicked men, in Psalm 73. and how he himself was afflicted, all the day long he was plagued and chastened every morning, but now see what it was that helped David in the midst of a sore temptation, that did arise from his affliction; read v. 24. Thou shalt guide me with thy Counsel, and afterwards receive me to glory: as if he should say. Howsoever it be with the men of the world, who enjoy their prosperity according to their desires, and howsoever it be with me, that I am afflicted, and must endure hard things here, yet this is that which upholds me through all, this is that which does me good under my afflictions, Thou shalt afterwards receive me to glory.  
That which made Moses not only patiented but joyful in what he suffered, was this, Heb. 11. 26. v. He had respect unto the recompense of the reward; he had his heart set upon that state of Eternal glory in Heaven.  
'twas this upheld the spirit of St. Paul, and made him account of any evil here to be endured but light and short, and not to be compared and reckoned with that exceeding and Eternal weight of glory that is to come, Rom. 8. 18. v. whereunto let me add that in 2 Cor. 4. 17, 18. While we look not at things which are seen; but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are Eternal.  
Israel never minded the difficulties they went through, nor the Anakims they fought with, when the Land of Canaan was to be possessed by them. Pericula non respicit Martyr, Coronas respicit; It was not the danger that troubled the Martyrs, it was the Crown that helped them to go through those dangers; the fullness of those joys, and sweetness of those pleasures at God's right hand, bore up their hearts and raised up their souls under their sufferings, and made them contemn fire and faggot, yea, and slight what everthe malice of men could do unto them. It was nothing with them to drink down large draughts of Vinegar and Gall, when God called them to it, why? because such Cups were sweetened with the new Wine drunk in his Kingdom. They would not pull in their heads for fear of any blows whatsoever, for that they had put on for an helmet the hope of Salvation and glory. They refused not to enter into the most fiery Chariots for that they knew they would carry them up into Heaven.  
It is reported of Egypt, that there is no Country in which there are more venomous creatures then in Egypt; and also that there is no Country hath more Antidotes to help against poison: Even so no people under the Sun, I think, meet with more troubles and afflictions outward and inward than the people of God do, but then none have more excellent Cordials to make use of at such a time than they have: Alcheumes, Bezoar, dust of Pearl, or aurum potabile are not so comfortable as those spiritual Cordials (of all sorts) that the Saints have to do them good in times of affliction. And, believe it, those who enjoy any share in these Eternal good things find such comfort therein and they stand them so much in stead under afflictions, that they go on cheerfully in their way towards Heaven. What else stood the first Martyr in stead, in the storm of his Lapidation; and upheld good Jobs heart in an evil day, and made him bear so bravely the ruin of a great Estate without repining.  
2. Eternal good things will stand a Christian in stead and do him good when he lies upon a sick and dying bed. A great part of a Christian's wisdom lies herein, always to keep death in his thoughts, and what ever escapeth his thoughts not to let death escape them ●● says God himself, Deut. 32. 29. v. O that they were wise, that they understood this, that they would consider their latter end. Memento mori, is a motto which some carry in their Rings; that is the motto which every Christian should have engraven upon their hearts, never to lay aside the thoughts of death; The youngest have reason to keep Death in their, thoughts as well as the oldest, the day of death comes on a pace towards both young and old. No sooner does any one begin to live, but so soon does he also begin to die.  
Very careful were the ancients herein, As some now will have their Coffins made in their lives time, so would they have their Graves. King Asa made himself a Sepulchre in his life-time. 2 Chron. 16. 14. v. in the City of David. So did Joseph of Arimathea, John 19 41. v. Some Heathens would walk among the Graves, to put them in mind of death; Some have had their Graves before their gates; some had a dead Man's Skull presented at their Tables; some have had cups made of dead men's skulls to drink out of. The Romans of old used to put a Sergeant in the triumphant Chariot of their Generals, to keep the triumphing Conqueror within the bounds of moderation and sobriety of spirit, and make him even then to have death in his thoughts, by crying to him, Memento te esse ●ortalem, Remember that thou art a mortal man. Philip of Macedon directed his Page every morning ●o call at his chamber door, with this morning salutation. Memento mori. Remember Death. If Heathens were thus careful to keep death always in their thoughts, shall not Christians, that believe the Doctrine of Eternal life, have serious thoughts of Death?  
Thoughts of death would make Christians to labour for such things as will stand them in stead at death. As the thoughts of a Famine in Egypt made the Egyptian King to provide for that which would do Egypt good and stand it in stead in the time of the Famine. Or as the Governor of some great Fort expecting a Siege, will provide for what will do the Garrison good in a Siege, that they may not then fear the besiegers, that the greatest enemy that comes may not be a terror to them.  
Death is called the King of terrors, Job 18. 14. v. Heathens called it, The most fearful of all fearful things; Hence 'tis that the hearts of miserable men empty of Eternal good things are kept in straitness and bondage; Heb. 2. 15. Through the fear of death all their life-time are subject to bondage; some have been so afraid of death that they have commanded their servants not to name death in their hearing. O Death that is (as I said) called the King of terrors is a terrible sight to all; Even the godly themselves have a natural fear of death, (Because they have as all creatures a natural desire of self-preservation; and this natural fear being concreated with Man in the state of innocency, is not sinful. And also because sometimes, because their faith is weak and little; little Faith will cause great fear. Matth. 14. Why art thou fearful, O thou of little faith.) But none more fearful of death than they who have made no provision for Etern●●y, that have contented themselves with an Heaven here, and never laboured for any thing of hereafter. But having an interest in Eternal good things then, will sweeten the bitterness of death as the tree did sweeten the waters of Marah, Exod. 15. 25. v. this will make a Christian not to be afraid of death.  
At death, to have God with us, a good Conscience within us, and to see Heaven, and all those Eternal good things laid up in Heaven, before us, will do us good and stand us in stead then; It was that which comforted David, Psal. 23. 4. v. Though I walk through the valley of the shadow of death I will fear no evil; And he renders his reason why he will not be afraid; For thou art with me. And as for a good Conscience▪ that is a continual feast, but it hath the sweetest relish at death; When a man, at that time is become like old Barzillai through age and debility, 2 Sam. 19 35. v. his senses of seeing, tasting, and hearing, fail him, yet even at that time the relish of a good Conscience will most refresh him. I pass to the third, viz. To see Heaven before us; and might here refer the Reader to what I have said of that (with the rest) before; but let me tell thee, Christian, such a sight as this will make a dying man look upon death with a smiling aspect, it will make him welcome death. I remember what I have read of Mandanius, a famous Gymnosophist, to whom Alexander sent Messengers, willing him to come to the Feast of the Son of Jupiter, meaning Alexander himself, declaring also that according to his obedience he should be rewarded, and if he refused he should be put to death▪ The Philosopher first denying him to be Jupiter's Son, answered the Messengers, that for his gifts he esteeme● them worth nothing, seeing his own Country could furnish him with necessaries; and as for Death he did not fear it, but wish it rather, in that it was a change to a more happy estate; So far did mere Philosophy carry men in the opinion of Felicity; that death was not to be feared in that to good Men it was the way to Felicity; a truth that a Christian may rely upon on better and more certain grounds then a Heathen can; It made Seneca embrace death, saying as he bled to death, Scalpello aperitur ad illam magnam libertatem via; his death made but way to a greater liberty; so does the good Man, death it makes a way for that which is far better than any thing the world affords; And should it trouble a Christian then to yield to death.  
Suppose a Man's Landlord should turn him out of his house, that he and his wife and children must lodge in the Streets, would he not willingly submit to that person that would remove him out of his present habitation, that possibly is but some smoky hole, a dark, low and old Cottage, and compassed about with bad neighbours; into a lightsome, large, lofty, lasting house, and where he were sure to have good Neighbourhood; Would it not do such a one good to think of the exchange he is to make? would it not make him willing to remove? such an house will stand him in stead indeed; And is not the believer assured of such an house? read 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 hands, Eternal in the Heavens. The Soul now dwells in the body, which is but as a dark, mean, decaying old Cottage which is compassed about with bad neighbours. The Soul finds the body but a dark habitation, dark in comparison of Heaven; As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica, That Luther was in the light but all the world besides in darkness; So only those souls by death removed out of the body and now in Heaven, They only are in the light; but the best of those that yet are in the body, are in darkness.  
The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job, calls it an house of clay; St. Paul in the place last named, calls it an Earthly house; Solomon calls it nothing but Dust, Eccles. 12. 7. v, it is but a vile body Phil. 3. 21. v. 'tis but (as one says) a clay wall encompassing a treasure; or a course case of a rich Instrument.  
And that which is yet worse, a decaying and ruinous habitation that will shortly moulder to Dust; those parcels of dust, making up the body, that were bound together by the bond of innocency, are by sin shaken lose and subject to a continual flux and decay.  
But yet worst of all, the Soul finds its dwelling compassed about with bad Neighbours; how oft is the Soul whilst living in the body, like Lot living in Sodomy, even vexed with the filthy conversations of the Sodomites, 2 Pet. 2. 7, 8. How oft are gracious souls for●ed to cry out with David, Psal. 120. 5. Woe is me ●hat I remain in Mesech, and dwell in the Tents of Kedar. As bad Neighbours are always wrangling and quarrelling, and stirring up discord with those they ●ive near; so are wickd men always contesting with ●hese. That the soul may truly say as Lamenting Je●emy of the Church of the Jews, she dwelleth among the Heathen, she findeth no rest, all her persecutors overtake her, Lam. 1. 3. v.  
Much might have been said of the Souls present habitation to make the soul at death willing to remove ●ut of it; but what shall I say of that house not made ●ith hands Eternal in the Heavens?  
Is the body a dark house? Heaven is a light some house; hence it is set forth by the name of Light. Col. 1. 12. Saints in Light; that is, in the glorious Kingdom of heaven. And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light; there is a perpetual Day without Night; there is no night there, says St. John, Rev. 21, 25. v. Though some regions that lie immediately under the Pole have light for several Months together, yet when the Sun withdraws from their Horizon, they have as long a night and darkness as before they had a day; but says St. John, There shall be no night there, no darkness there.  
Is the body but a mean habitation for the Soul to dwell in? Heaven is a most glorious habitation. Lactantius beholding the magnificency of Rome, said, Quomodo caelestis Jerusalem si sic fulget terrestris Roma? What an habitation hath God prepared for a Nation that love holiness and truth, if he have such things as these for them that love Vanity? What was the Temple built by Solomon for the Lord to this celestial Paradise prepared by the Lord? What are the Courts of the greatest Emperors to the Court of the great God? what are the stateliest Fabrics in the world, if compared with this Eternal house in Heaven.  
Is the body a ruinous house that will shortly moulder into dust? Heaven is an everlasting habitation; It is called so Luk. 16. 9 v. They may receive you into everlasting habitations; so is Heaven called in opposition to Earthly dwellings, which though many of them are beautiful and glorious, yet shall be laid in the dust. Many houses here below may be lasting, but not everlasting, but this runs parallel with Eeternity. The first seat of the first Adam in the first Paradise, was without doubt very glorious, but not permanent, not Eternal, this is far better, more glorious and Eternal.  
Does the Soul find its present dwelling compassed about with bad Neighbours? In Heaven there is good, very good neighbourhood. It is related of Cato an old Roman that he advised in the purchase of a Farm or House, that a man should consider of the vicinity or neighbourhood there; Ne malum vicinum haberet; And to that purpose is related the proclamation of Themistocles a famous Athonian Captain, in the sale of his Lands, that, if any man would deal with him he should be sure of a good neighbour. There is (if I may have leave to say so) good neighbourhood in Heaven. There is God our Father, he that begot us again lives in Heaven. There is Christ our Elder brother sitting at the right hand of God in Heaven. All the Saints departed, are now inhabitants of the new Jerusalem, which is Heaven.  
And now, Christians, will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens, when he comes to die, and his soul must be removed out of his clay Cottage. Death to him will be but a bridge from Woe to Glory; a passage out of a Wilderness to Canaan; the end of his misery and the beginning of his felicity; the conclusion of his labour and the settling himself to rest; though death may be a wicked man's fear, yet it will be his wish; though it be the others shipwreck, yet it will be his entering into harbour; though it be the others remove from Earth to Hell, yet will it be his remove from Earth to Heaven. To him death will be gain, to the other, death will be a loss; Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness, but to him an entrance into Eternal life and an heavenly light. Death to the wicked man will put an end to his short joys and begin his everlasting sorrows, but to him it will put an end to all sorrows and begin ●his everlasting joys.  
When Valentinian the Emperor was upon his dying bed, among all his victories only one comforted him and did him good, and that was victory over his worst enemy, viz. his own naughty heart; So this one thing is enough to comfort a believer and do him good upon his dying bed, That having faithfully all his days laboured for Eternal good things, now that he must die, yet his eyes will be no sooner off these temporal things, but they shall behold Eternal objects; and the same minute that shuts his eyes shall again open them to behold God, and as it determines his misery, so it shall begin his happiness and feoff him in that glory which he cannot but for ever enjoy. This made holy Basil so resolute in his answer to Modestus the Emperor's Lieutenant when he threatened him with death; Death (saith he) is a benefit to me, it will send me sooner to God, to whom I live, to whom I desire to hasten. This made that noble army of Martyrs mentioned in Ecclesiactical History such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering; This made them slight the sentence of death, go cheerfully to the stake, and leap into beds of Flames as if they had been beds of Down, and to suffer the most exquisite deaths and torments that ever the wit or malice of men or devils could invent or inflict upon them.  
3. Eternal good things will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of Judgement; when all the world shall be on fire about his ears, and all earthly glory shall be consumed, yet our Saviour encourages such then to look up and lift up their heads, for their redemption draweth nigh, Luk. 21. 28. v.  
We have seen the man enjoying Eternal good things upon his deathbed, not shrinking or trembling at death; sed post hoc judicium; but after this the Judgement, Heb. 9 27. v. whither if we follow him, though he stands at Christ's bar, yet not fettered in chains like a Malefactor, expecting a dreadful Sentence; neither trembling at Judgement to come, as Felix when he was a Judge upon the bench did, when he heard St. Paul preach of Judgement to come.  
The Epicures, Atheists, and those debauched ones that now Hector it out so stoutly in the world, and brave it in a way of all manner of Voluptuousness both in despite of God and men, these would be glad if death were ultima linea rerum, the last line of all things, that when they die and lie down in their graves there might be no Resurrection; As Solomon calls the Grave a long home, Eccles. 12. 5. v. they could wish it were rather an everlasting home; and that the grave might never give up her dead, Rev. 20. 13. v. But as death is a sleep, so it might be an Eternal sleep, & that there never might be any more Evigilation or waking out of sleep. It would please them to hear the grave called, Invium retrò sepulchrum, a place that had no regress thence; and they could wish from their hearts the doctrine of the Saduces against the Gospel were as true as the Doctrine of Jesus Christ in the Gospel; Jesus Christ in the Gospel tells us both of a day of Resurrection and a day of Judgement, but the Saduces teach that there is no Resurrection, no Judgement nor Judge; as these wish there were not; so dreadful are the thoughts of that day unto wicked men.  
This day will be the greatest for terror to those who never possessed more than this world, but the greatest for joy to those who, not contented with this world, had their hearts taken up with the great things of another world; When the greatest part of the world shall be sent trembling to Hell, being doomed to everlasting Flames, and for ever to remain in the same condition of the Devils themselves, than they shall go triumphingly to Heaven, be actually stated in an everlasting happy condition, and for ever delivered from their fears and doubts of Salvation, which all their lives-time were a grievous burden unto them.  
Terrible will this last day be to all those who never looked after providing for the Soul's welfare; but it will be a joyful day to those who have laid up treasures in Heaven, whither both Soul and body (those two old companions are joyfully hastening together. Happy Christians are they who in this day of Grace (the only time men have to provide for their Eternal Condition) have gotten their souls stored with Grace, those who now have their souls made gracious, shall then have both their souls and bodies made glorious. Time was when sin had changed their souls from their Original beauty and glory, had changed them from their primitive excellency and holiness, their natures were then altogether sinful, but at their conversion Nature was turned into Grace, and now at their Resurrection unto Judgement, those who had here gracious souls, will then have as glorious souls so glorious bodies; Then their souls shall be wholly freed from all sins and corruptions and brought to their primitive beauty and comeliness; and their bodies from mortality and all sinful uncleanness that they may by Christ be fashioned like unto his glorious body; It was a rare saying of holy Bernard and worthy to be written in letters of Gold; says he, Christ hath a double coming, He comes now by his Ministers to make his people's souls gracious, and at the day of Judgement he will come in his own person to make their bodies glorious; those that have gracious Souls now shall have glorious bodies then, even bodies conformable to the glorious body of Christ, Phil. 3. 21. v. Who shall change our vile body, that it may be fashioned like unto his glorious body; like unto the Sunlike resplendent body of Christ. Their corruptible bodies shall be changed and be made incorruptible; their natural bodies shall be changed and be made spiritual bodies; their mortal bodies shall be changed and be made immortal bodies, 1 Cor. 15. 42, 43, 44. 53. v. Behold (says St. Paul) I show you a mystery, we shall not all sleep, but we shall all be changed. 1 Cor. 15. 51. v. speaking there of the last day. Indeed the Apostle was already changed and the Corinthians were already changed; if we consider what St Paul and the Corinthians once were, they will appear to have been changed, Nature in them was already changed into Grace, but the change he speaks of, which should be at the day of Judgement, is this, Grace should then be turned into glory; Their gracious souls should be made glorious souls, and their vile bodies should be made glorious bodies.  
As the Inhabitants of Samaria once said, Isay 9 10. v. The Sycomores are cut down, but we will change them into Cedars; the Sycomore is but a mean despicable tree to the Cedar; the bodies of the best are but vile and despicable bodies now, but at the day of Judgement they shall be changed into glorious bodies. In that glorious morning when Christ shall come to Judgement, every one that hath gotten grace here, shall put on a new fresh suit of flesh, richly laid and trimmed with glory, says an ingenious person. So much good will Grace do us then and stand us in stead then.  
Then to have an interest in God, the God of all grace, will also do us good and stand us in stead; then those, who have gotten God for to be their God in Covenant with them, will find their interest in God to do them good. though God will then be a consuming fire to burn up souls like stubble that had not God for their God, yet those who have this intrerest in God, they may look upon him, not as an enemy that will set himself against them, but as a friend that is reconciled unto them; not as an angry Judge that will condemn them, but as a merciful Father that willingly hath pardoned them; they may behold him not as clothed with dread and terror, but with mercy and compassion; though then God will frown upon them who never laboured to get an interest in him, yet will he turn away his anger from them who have chosen him for their God, and will behold them with a smiling countenance.  
Most men highly value an Interest in great persons, and too many value this more than to have an interest in a great God; But experience shows how mutable the friendship of men is, they are like weathercocks upon Steeples that turn with every wind; sometimes in their friendship they are like the Sun in its full strength, but anon some cloud of a small or imagined offence darkens all their love; and nothing is more common then to find friends dying oftentimes one to another, even whilst they live, and their sometimes enjoyed friendship then does them no good nor stands them in stead, whatever be their straits they come into. But when once a Christian hath gotten an interest in God, God will be a God to him as long as he is God; God is a God for ever, and he will be his God for ever. What God is, he was from Eternity, and what God is to any he will be to Eternity, there shall never come the time when God will withdraw his love, or his good will cease towards them. He will always do them good, and always stand them in stead, both in life and death, and the day of Judgement.  
God that hath done them good and stood them in their greatest straits of this life will do as much for them at this day. An Interest in God did stand David in stead when he was in that great strait at Ziglag, the City was burnt by the Philistines in his absence, his wives carried captive, the people ready to stone him, but David he encouraged himself in the Lord his God: So Psal. 31. 14. v. there also this man, who was a man after God's own heart, is in a great calamity and trouble, but an interest in God did him good and stood him in stead then, For says he, I trusted in thee O Lord, I said thou art my God. God will have them to know that they have not any cause to fear nor be dismayed wheresoever they are or whatsoever condition they lie under, so long as they have him to be their God. Isay 41. 10. v. Fear thou ●at, for I am with thee: be not dismayed; And he gives the reason, which is satisfactory enough to all that know what God is, and what it is to have God for their God; the reason is in these words, For I am thy God. O the happy condition of that man who hath God for his God. God being his, than whatsoever is in God, whatsoever God can do, and whatsoever God hath is his, because God himself is his. The propriety that he hath in God extends throughout to all that is in God, to all that God is or can do for his good; Whatsoever there is in God shall be as truly that man's for his good, as it is God's for his own glory. God will do that man good not only whilst he lives but when he dies; for God is not his God only while he lived, but when dead; he is his God to do him good at death, and to do him good at Judgement. Whilst he lived God was his God to pardon his sins, they both go together, I will be their God and I will forgive their Iniquities and remember them no more, Jer. 31. 33. v. When he dies God is his God, even when he passeth through the valley and shadow of death, he is with him, and when his soul leaves his body, he sends a guard of Angels to carry that into Abraham's bosom; And when the body hath lain a while in the Grave, as he is his God he will raise it up out of the grave to glory, in the day of Judgement he shall be made up with God's Jewels at that day.  
Then also an Interest in Jesus Christ will do good; let the terror of that Judgement be never so great to the greatest part of the children of men, it will not be so to those that have gotten Jesus Christ to be their Saviour, and that then shall have Jesus Christ to be their Judg.  
It will be a dreadful day to all those that have been ashamed to make a profession of Jesus Christ, that have been ashamed of the ordinances of Jesus Christ. Luk. 9 26. v. Whosoever is ashamed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory, and in his Father's, and of the holy Angels.  
And that have showed no mercy to the poor afflicted and distressed members of Jesus Christ, that have shut their bowels against those that have been related to Jesus Christ, Matth. 25. 41, 42. v. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. But why so sad a doom? For I was an hungered and ye gave me no meat, I was thirsty and ye gave me no drink, I was a stranger and ye took me not in, naked and ye clothed me not; sick, and in prison, and ye visited me not;  
And that have had no sincere love to Christ, 1 Cor. 16. 22. v. If any man love not the Lord Jesus Christ, let him be Anathama Maranatha. Let him be Anathama, that is, let him be accursed, When? Maranatha, when Christ comes to Judgement.  
And that have not yielded obedience to the Gospel of Jesus Christ, 2 Thes. 1. 7, 8. v. The Lord Jesus shall be revealed from heaven, with his mighty Angels, In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.  
But Jesus Christ will stand them in stead who shall then be found having an interest in Christ; Will it not stand one in stead at the bar of Man's tribunal, that the Judge upon the bench is his friend, that the Judge is one that loves him dearly, that he is one who designs the good and welfare of the prisoner; that the prisoner knows assuredly, Well, my Lord the Judge whatever accusations are brought in against me, will be my friend, I am sure he will save my life, I am sure he will acquit me; Indeed if the Judge were a man's enemy, such a one hath cause to fear; So if then the Devil or wicked men were to be our Judges we should have cause to tremble, but Jesus Christ he is to be our Judge; he that was once judged, condemned and executed in our stead, is to be our Judge; he that redeemed, regenerated, sanctified and justified us, is to be our Judge; 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 beg●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, 'tis the beginning of life Eternal, the full enjoyment 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 figs, 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 enjoys 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 encourage any one in the way of Licentious living; no, the thoughts of the day of Judgement 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 Judgement, Act. 24. 15, 16. v. First the Apostle lays down the Doctrine of Christ's coming to Judgement, 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 myself 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 labour 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 showed That the day of the Lord will come as a thief 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 Godliness. The Apostle here would infer from Christ's appearing in Judgement, and the dissolution of the Heavens and all things at the last day, That they should be ●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 ensnared with, the very hearing of the day of Judgement was even an Hell to him. Conscience will then go with men to Judgement, but they who have their hearts sprinkled from an evil Conscience, will hold up their heads in judgement, 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 Judge 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 reunited to their bodies; when dreadful souls must leave their place of terror, and once more to be reunited to their stinking Carrions to receive a greater condemnation; and blessed souls now in their place of happiness once more to be reunited to their then refined and glorified bodies 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 ourselves 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 Judgement) ye may have confidence, and not be ashamed before him at his coming. Fear thou not, O Christian, who hast laboured for, and possessed thyself 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 be'st cast into, prepare for th● 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 〈…〉 ec●ion of the Dead (when Christ shall come to Judgement) in thy lot, of Celestial 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 ●●all arise first, And then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord; Wherefore comfort one another with these words. 1 Thes. 4. 16▪ 17, 18. v.  
I have done with the two first Reasons confirming this truth, That the great labour and pains of every Christian ought chief to be employed not about perishing, but Eternal good things. First because God command's it, and the very obeying of his commands goes not without a blessing, not to name any temporal blessings we have here in hand, or promised unto obedience, 'tis sufficient that we obtain a future happiness and glory with all those Eternal good things of Heaven; And 'tis said of Jesus Christ, Heb. 5. 9 v. He became the author of Eternal salvation unto all them that obey him. Secondly, because Eternal good things are the best of good things, things of the greatest usefulness and necessity to us in order to our Eternal happiness. It is of absolute necessity that we should be made gracious, as we would be made glorious; that we should be interested in God, as we would be made happy with God; that we should be united unto Christ, as we would be saved by Christ; that we be sanctified by the spirit, as we would dwell with the Spirit; that we keep a good Conscience, as we would escape everlasting horror of an evil Conscience. These make a man a good man and assure him of Heaven, and they do a man good and cheer him in his way to Heaven. I now pass on to a third Reason.  
● Because Eternal good things are lasting good things, other good things are perishing good things; and this is the third Reason why our Labour and pains ought chief to be employed not about perishing but Eternal good things; all other good things perish in the using, they are fading good things, things that endure but for a season, 2 Cor. 4. 18. say they should endure for a very long season, what were that season to Eternity, unto which they will not endure. Those in the Hebrews were contented to part with any thing that endured but for a season, so they might have an enduring substance: things that were but for a season would not content them; only things that would endure to everlasting. Those things only are lasting that are for everlasting.  
It is tru● what Divine Seneca says, Inter peritura vivimus; The things of this world we live amongst are all perishing and decaying daily, things that never subsist, but pass along with the headlong and precipitate river of time.  
The greatest things of esteem in the world are naturally of themselves perishing and decaying and without suffering any exterior violence, would of themselves soon come to an end; but there are also many unthought of accidencies and extraordinary violences which force Nature out of her course, and raiseth storms in the Sea of this world, by which such things, that men dote upon below, suffer Shipwreck. As the fairest flower withers of itself, yet it is also very oft withered by some storm or other, or plucked from the root by some hand. Take the most exact and resplendent beauty that is, a face never so beautiful or amiable for colour and favour, a body most comely for feature and shape like that of Absolom's, who from top to toe had no blemish) a skin as white as the Lily and embroidered over with purple veins, yet this beauty how soon will it lose its lustre and be withered and riveled with age, and at last be turned into a rotten carcase, which the worms and dust will devour; Nay, often before Old age or Death it is blasted by some other cause; by the violence of a Fever or infection of the Smallpox, it is rendered an ugly spectacle to behold, nay a little Sorrow will melt it and consume it, Psal. 39 11. v.  
The strongest and most sumptuous Cities or Palaces will decay with continuance of time, but are also ruined many times by the violence of Fire or Earthquakes. To give some Instances hereof. And first what was● hath been made by fire, a judgement seen with your own eyes upon the Nineteenth of April, 1667. besides other Foreign and Domestic Ruins caused by this furious Element, which hath sometimes ridden triumph through the Streets of greatest Cities as though it disdained all resistance until either the whole or greatest parts thereof have been turned into Ashes and laid in their Rubbish; I'll pass by that great Fire at Constantinople 1633. where 'tis said 7000 Houses to have been on fire at once. And that Fire in Germany in the time of the late Wars there, where a Reverend Divine of this Nation, accompanying of an Ambassador, affirmed that his own eyes told at one time the number of Twenty and six Villages and Towns, all burning at once round about one City. And I will little more than hint to you what ruin Nebuzaradan caused by fire in Jerusalem, when he burnt with fire Solomon's house that was thirteen years under the hands of no small company of Workmen, and also the Temple there built by Solomon for the Lord, being the work of Seven years, and overlaid with pure Gold, and all the houses of Jerusalem and all the houses of the great Men, burned he with fire, Jer. 52. 13. v. Who can but even weep to remember that dreadful Fire in London, September the 2. 3. 4. in the Year 1666. where there were about 13000. houses burnt, what an heavy spectacle was there then seen, to see the flaming of so many houses at once, the consuming of so much substance, the desolation of so many dwellings, and to behold the labour of many a Father, Grandfather, and great Grandfather, suddenly converted into Smoak and Rubbish. Sit transit gloria Mundi. How many but two hours before this fire begun, possibly were promising themselves to live merrily and comfortably? th●y did not, many of them, fear that themselves or children should ever be destitute of an habitation, they then enjoying convenient houses, and those well furnished, and themselves well stocked to make good their promises and to escape miseries, but in a few hours saw all these Temporal good things flying away from them upon the wings of a windy Flame, and flying away as an Eagle towards Heaven, as Solomon hath it Pro. 23. 5. v. One little flake or spark of fire turning all into Rubbish suddenly, and making rich Men to become poor, and poor men to become Beggars. How many upon the first day of September were well furnished with all things, but before the fifth day, were spoiled of all and sent to the Fountain for their best Cellar? to the ground for their bed, to another's cupboard for their bread, and to their friend's wardrobe for their . It would be even endless to undertake to recite how many stately Cities and sumptuous Fabrics this untameable Element hath turned into Ashes; yet let me add what is said of that brave Roman Scipio Africanus, he having set Carthage on fire, and beholding the burning, foresaw and bewailed the destiny of Rome: Christians, we have seen the houses and habitations of others burnt before our eyes, we have heard of more than our eyes have seen, what shall we learn hence? O let us learn, that though God (for which praised be his most glorious Name) preserves us and our habitations, encircles us and our houses about with the securities of providence, yet what hath befallen others may befall us, and may befall the stareliest, strongest, and most magnificent Fabrics of others, which as they are in themselves subject to many casualties, so our Sins may provoke God by the like judgements to make us know they are (though good things▪ yet that they are (not only in themselves, but also many other ways) subject to fade and perish. I must mind you of his words, who saith, P●●perant ignita peccata ignita supplicia, Fiery sins will beget fiery punishments.  
Not to say more of ruins caused by Fire, I come to the other caused by Provocations, Earthquakes, which in many places ha●● proved more destructive and done more mischief th●n Fire; suddenly throwing down Mountains, and again sometimes also making plain grounds to be mountains, ruining houses and great buildings, leaving Churches like unto great heaps of stones, swallowing up not only whole Towns and Cities, but large Islands, turning dry Land into Sea, raising up Islands in the Sea; Severing great places from the Continent, and at one instant, destroying thousands of People in such places.  
Thus were destroyed Laodicea, Hieropolis, Colossus and Smyrna, those great Cities of Asia, for the rebuilding of the last, the Emperor remitted ten years' tribute. Thus in the year 1531. at Lisbon, 1400. houses were overthrown. And thus was Britain severed from France; Africa from Spain; and Sicily from Italy.  
What a prodigious Earthquake was that of Mount Aetna in the year 1669. causing astonishment and amazement, not only to those who saw it and felt the horrid effects of it, but even to the whole World, that in any measure heard thereof: an Earthquake that was attended with violent eruptions of the said Mount, and an inundation of Fire, rivers of fire▪ Cinders and burning stones and other matters of dreadful Nature proceeding from thence; In forty days the habitations of 27000. persons with thirteen Towns, were destroyed by this fiery inundation, with all the Lands belonging to the same, besides many houses near the very walls of the City Catania. Now as the strongest and most sumptuous Cities and Palaces decay not only by continuance of time, but are also oftentimes ruined by the violence of Fire or Earthquakes, even so it oftentimes happens to all temporal things whatsoever, not only their own natures but many  violences cause them to perish and decay. I shall confirm this by some Instances of such men that have been lifted up to the height of Prosperity, Honour, and worldly greatness, yet afterwards have been fling headlong into the lowest adversity, that have been to day rich and to morrow poor, to day in prosperity, to morrow in adversity; to day accounted happy, to morrow made miserable.  
Andronicus, Emperor of the East, at one time is clothed in Purple, adored by Nations, his Temples are enriched with a Royal Diadem▪ the Imperial Sceptre in his hand, at another time laid hold upon by his own Vassals, led with a strong chain and collar about his Neck like a Mastive-dogg to the Marketplace, there abused by all, his right hand cut off, mounted upon a lean Camel with his face towards the tail, and after the suffering of a thousand indignities and miseries, hung up by the heels between two pillars and there left to die.  
Belisarius, at whose valour and courage the whole World was amazed, who had been crowned with many warlike prosperities, triumphs, and victorious Achievements under the Emperor Justinian, having overthrown the Persians, vanquished the Vandals, subdued the Goths, and whose wealth was exceeding great, yet became a blind Beggar having his eyes put out, was led at last in a string, begging Alms and crying, Date obolum Bellisario; give an halfpenny to Bellisarius.  
Proud Bajazet the great Turk was carried and carted up and down in an Iron cage through all Asia, and made to serve as a block by whose shoulders Tamburlaine, that warlike Scythian, used to mount his horse.  
Dionysius the great King of Syracuse, was driven to get his bread by teaching of a School at Corinth. Adonibezek a mighty Prince, is suddenly made a fellow-commoner with the Dogs, Judg. 1. 7. v.  
Pythias, who once was able to entertain and maintain Xerxes his whole Army, yet afterwards pined to death for lack of bread.  
Vitellius, whom both the East and West acknowledged for the Lord and Monarch of the World, waited on by Princes of his Empire, whose Riches were beyond Estimation, even Gold abounding with him as stones of the streets with others; but his great glory ended in ignominy, his Majesty in the greatest infamy, he was soon brought from the top of worldly Honour and Felicity, into the greatest contempt and misery; being by a rope dragged through the streets of Rome, Murdered in the Marketplace, and his body at last cast amongst those as were not lawfully to be buried.  
That victorious Emperor Henry the fourth, who had fought Two and thirty pitched Battles, fell to that poverty before he died, that he was forced to petition to be a Prebend in the Church of Spier, to maintain him in his old age.  
'tis reported of a Duke of Ex●eter, one that had married Edward the fourth's Sister, that he hath been seen in the Low-Countries begging barefoot.  
Haman was a great Man and feasted with the King one day, and yet was made a ●east for Crows the next day.  
Julius Caesar goes an Emperor to the Senate in the Morning, but before Evening is brought a Corpse home again.  
Gillimer a potent King of the Vandals, was so low brought, as to entreat his friend to send him a Sponge, a Loaf of Bread, and a Harp; a Sponge to dry up his tears, a Loaf of Bread to maintain his life, and an Harp to solace himself in his misery.  
Alexander the Great that famous Monarch who filled the Earth with the Trophies of his Deeds and Triumphs of his Victories, whom not Darius or other great Princes could conquer, was soon poisoned by his obliged Servants: Histories abound with examples of all sorts of Men, who in their prime, their pride, in a flourishing estate and upon the very top of worldly glory, have most strangely, suddenly, fearfully, and wonderfully, been brought low and debased.  
Verily the misery wherein all temporal things and humane happiness often terminates, is not to be conceived; that a man may better trust to the wind or to letters written upon water, then to any humane felicity or Temporal good things whatsoever. All things in the world being but like a night's dream which disappeareth with the day; 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 i● the bosom, by and by in the besom; like so many bubbles in the wa●er which burst of themselves; as so many Spi●e●s-webs that are easily torn in pieces; like wand'ring Sirds, which look upon us from a bough of some tree, making us a little chirping music, 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 stripped of all before they died, 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 patiented providence of God resting with all favour and success upon their Tabernacle, and were invested with great Lordships and possessions, but have brought all to a morsel, and have died 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 enjoy. They who are now full and abound with all things to make their lives comfortable, may ●● 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 radicibus●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 toil, labour, 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 labour 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 enjoy them one hour to an end, take up all their time and labour 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 ●●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 laboured 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 chiefly labour for, are Eternal and everlasting good things. As indeed all the things of Heaven are Eternal and everlasting, and as far from diminution and decay as the soul from death, and can be no more corrupted or shaken then the seat and omnipotency of God surprised. 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 far 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 ●● 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 households; 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 enjoy 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 showed, to be glorified with him; and this glory wherewith they shall be glorified is an everlasting glory; 'tis no glory that is transient, or that will ever end, but 'tis 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 Christ● Jesus. 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 fly 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 long 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 men's lives are wearing, the oil of their Lamps wasting, ● and time is carrying them towards the habitations of Eternity, and they quickly come to an end, but in Heaven (our being, our blessed being,) shall have no end. Ibi esse nostrum non habebit mortem. It is the promise made to those who are believers, John 3. 15. v. That whosoever believeth in him, should not perish, but have Eternal life; the life in Heaven is a lasting life indeed, Adeo diutina, quod nequit terminari; So lasting as it is everlasting; A life that is as Eternal for continuance as he that had no beginning.  
That not to be termed a life, which consisteth of the body and the soul; but that, even that is truly life, which flourisheth in the memory of all ages, and which Eternity itself ever beholdeth; says one, Illa, illa vita, the life of glory that is life indeed; where when a Man hath lived as many thousand years or ages, or Centuries as there are piles of Grass on the ground, or grains of Sand on the Seashore, or Stars in the Sky, he shall be as new to begin again as the first day he lived in Heaven.  
We are here ready to admire the great age of some men, of such as live long, but Nihil longam quod finem habet; that is truly long that lasts for ever. And this life that lasts for ever is enough to Comfort any Christian in the loss of a present life that will last but for a few years. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for, (quoth he) If I die, the Athenians will give me a life immortal: his meaning was only this, he should be Statued in the treasury of Eternal fame: So may every Christian say who hath gotten Eternal good things for his portion, When they die and have an end put to this life, God will give them a life immortal: Such a man cannot but have his soul brimful of brave thoughts, that in a dying hour is able to refresh himself with this meditation, Though I now must die and have an end put to my natural and miserable life, yet I shall now enter upon an Eternal an● happy life.  
3. That Joy which is to be had in Heaven is Eternal Joy; Whilst the best here in the world are weeping and many times full of Sorrow, the worst and vilest o● men are full of joy and abound in their pleasures, bu● here is their misery, the posting Sun of their joy an● pleasures after a short gleamand a few days vain glistering will set in the Ocean of endless Sorrow. Th● wicked man's joy is but a short-lived joy, soon puffed out and lasts but for a moment (to speak of) when it lasts longest, Job 20. 5. v. The triumphing of the wicked is short; and the joy of the hypocrite but for a moment; and therefore it is by the Preacher, Eccles. 7. 6. v. compared, to the crackling of thorns under a pot; It is as soon out as in: makes a great noise and dies. But the joy of Heaven is lasting, ye everlasting, begun here and lasts to all Eternity, called therefore Everlasting consolation, such is the Saints joy, 2 Thes. 2. 16. v. We may compare their joy in Heaven as one's does God's rich mercy (from whence it flows) to the Oil in the cruse, which was still spending but never spent.  
They who have made sure a provision for Eternity, shall have joy for evermore; In the world indeed they meet with many changes; in this Babylon they are oftentimes forced to hang their Harps upon the Willows, and disabled from singing sweetly to the Lamb their Hebrew songs, their estates and conditions are as variable as you see the Heavens at this time and season are; now fair, by and by foul, now the Sun shines most gloriously, but by and by the whole Heavens are cloudy and sending down showers: Their comforts have an Autumn and their joys a fall of the Leaf.  
Their joys are soon clouded with sorrows; for if God do but hid his face they are troubled; Psal. 30. 7. v Though they sometimes taste of the waters of life, yet again they do drink of the waters of Marah.  
Now they are with God in the Mount, and see his face, at another time they are walking in the valley▪ of the shadow of Death and there wand'ring in a maze of perplexed thoughts, heavy cares, afflicting fears and bitter sorrows.  
If at one time they have the oil of joy and gladness, yet at another time they have the spirit of heaviness and sadness. If at one time they have sweet tastes of Heaven, yet at another time they are even distracted with fears of Hell.  
But in Heaven they shall have nothing but joy and no sorrow; all tears there shall be wiped from their eyes, and all sorrow driven from their hearts, there they shall enjoy full joy without any mixtures of sorrow, they never sow again in tears, but shall enjoy good days for ever. Rev. 21. 4. v. There will be no more death, neither sorrow nor crying; But Isay 61. 7. v. Everlasting joy shall be unto them; yea fullness of joy and pleasures for evermore; Psal. 16. 11. v. there will be pleasures to all Eternity; and millions of years multiplied by Millions, do not make up a minute to this Eternity.  
The joy of Heaven is such a joy, Quod non divellit aeternitas; A joy that Eternity gins, but Eternity shall never end.  
Great was the Jews joy after that the lamentable and sad decree of Ahasuerus was reversed and Haman's plot defeated, insomuch that the days that were appointed for their death and ruin, were turned into day of feasting and joy, and wherein they sent presents every man to his Neighbour and gifts to the Poor, Es●her. 9 from verse the 17. to 28. and this joy as it was then great, so it hath been lasting, for the Jews cease not to celebrate the same to this day. But what is the Continuance of the Jews joy for this great Deliverance from Haman, to the joy of every believer in Heaven for their deliverance from Hell? that hath been but for some hundreds of years, from the time of Ahasuerus to this present, and say this annual commemoration should last as long as the World shall last; yet would ●t be nothing to the joy in Heaven that shall last for ever.  
4. That Inheritance which is to be had in Heaven, is an Eternal Inheritance; The greatest Inheritances that men do settle upon their children, put them all together, are not equivalent unto it. When an Ambassador told Henry the fourth that magnificent King of France, concerning the King of Spain's ample Dominions; First saith he, he is the King o● Spain; ●s he so? saith Henry; and I am King of France▪ but ●aith the other, he is ●ing of Portugal; and I am King of France: saith Henry: He is King of Naples▪ ●and I ●m King of France: He is King of Sicily: and I am King of France: He is King of Nova Hispanio●a, and ● am King of France: He is King of the West Indies, ●nd I said Henry am the King of France. He thought ●he Kingdom of France only, equivalent to all those Kingdoms how large and great soever, how rich and ●eal thy soever they were; so this Inheritance in Hea●en is more than equivalent to all the Inheritances in his world; It is an inheritance infinitely large and ●at will satisfy all the children and heirs thereof without any occasion of envy or contention; it is not ●e that Land that could not contain both Abraham ●nd Lot with their Substance, whi●● was the occasi● of quarrelling to the Herdsmen; Neither is it on● large but lasting, even everlasting; Inheritances ●ith Men last but for a season, this endureth for ever, ● Inheritance incorruptible—▪ and that fadeth ●t away, 1 Pet. 1. 4. v. Many Inheritances seem ●● and glorious, and it is a goodly thing to possess the inheritances of a Gentleman, of a Knight, a Lord▪ an Earl or Duke; but a King's inheritance surpasseth all; yet these inheritances may be taken from us whilst we are here even before death comes, Mephibosheth's inheritance was given to Ziba, and Naboth's Vineyard that was the inheritance of his Father, was taken away by Ahab and Jezebel; But this is called an Eternal Inheritance, Heb. 9 15. an inheritance we shall never be deprived of, an inheritance to be enjoyed world without end.  
5. The kingdom of Heaven is an everlasting kingdom; A Kingdom is held to be the top of all worldly felicility, but such honour have all the Saints, they have all of them a Kingdom prepared for them, Matth▪ 25. 34. v. Then shall the King say unto them on his right hand; Come ye blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the world. Here is a Kingdom far excelling all worldly kingdoms; what though any Prince should possess twenty eight flourishing kingdoms as Charles the fifth did; or that he ruled over an hundred and Twenty Nations as Darius' King of the Medes did; or that he enjoyed an Hundred twenty and seven Provinces as Ahasuerus did; or that he were actually Governor and Monarch of the whole world, as Amurath the third styled himself, and the great Cham of Tartar● reports himself; yet what were all these Kingdoms and more than these to the Kingdom of Heaven. But one Heaven is worth a thousand kingdoms. The Kingdom of Heaven is an everlasting Kingdom, it is called the everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1. 11. v. The Kingdoms of th● world have their times and turns, their ruins as wel● as their rise, so that most of them now live but by fam● only, to many Monarches and sometimes flourishing Kingdoms there is left little more than their Name. Not so the kingdom of Heaven, we may write upon it the Venetian Motto, Nec fluctu nec flatu movetur, neither winds nor waves can move it; It is therefore called a Kingdom that cannot be moved, Heb. 12. 28. v. Wherefore we receive a kingdom that cannot be moved. I may truly say of it what is said of that kingdom, Dan. 2. 44. v. It is a Kingdom set up by the God of Heaven, and it shall never be destroyed but stand for ever, All other Kingdoms are but transitory, only this kingdom shall remain for ever.  
The kingdom of Israel was a long time very famous, but at last came to decay; It is observed somewhat to resemble the course of the Moon for alterations and change: The Moon in 28. days finisheth her course, fourteen days to the full, and fourteen days to the wane, so from Abraham to Solomon were fourteen Generations, than the Moon was at the full: from the end of Solomon's days to Zedekiah are fourteen generations, and here the Moon decayed and waned; but the kingdom of Heaven shall last beyond all time.  
6. The Crown worn in the kingdom of heaven is an Eternal Crown. Such there are whose heads were long since destinated to a Crown. Charles the Ninth was crowned at eleven years old: Frederick the Second was crowned at three years old. King James was crowned at ten Months old. Sapores King of Persia, was crowned whilst he was yet in his Mother's belly, the Nobles setting the Crown upon his Mother's belly, but the Saints and people of God were crowned, in God's Eternal counsel, before the world was founded.  
What promises are there in Scripture of a Crown made, 1. Gregem Christi bene poscentibus, to such as feed the flock of Jesus Christ, 1 Pet. 5. 2, 3, 4. v. Feed ye the flock of God which is among you— and when the chief Shepherd shall appear, ye shall receive a Crown of glory that fadeth not away, 2. Deum amantibus to ●ho●e that love God, Jam. 1. 12. v. He shall receive a Crown of life which the Lord hath promised to th●se that love him, 3. Adv●n●um Christi dilig●ntibus, to such as love the appearing of Jesus Christ. 2. Tim. 4. 8. v. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge▪ 〈…〉 ll give at that day, and not to me only, but unto all them that love his appearing. 4. Tentationes sustinen●ibus, to those who endure tribulation, these shall have the Crown because they are brought to the strife, to the fight of faith. Jam▪ 1. 12. v. Blessed is the man that endureth temptation for when he is tried, he shall receive the Crown of life. 5 Ad mortem usque fidelibus, to those who are constant unto death. Rev 2. 10. v. Be thou faithful unto death, and I will g●●e thee a Crown of life, those that persevere and hold on though meeting with persecutions and put to fight for a victory, shall be crowned. Clemen● Alexand●inus reports that there were in Persia three Mountains; He who came to the first, heard as it were a f●● off, the noise and ●oice of them who were fight; he who attained at the second, heard perfectly the cries and clamours of Soldiers engaged in the fury o● a battle; but h● who attained u●to the third, heard nothing bu● the joyful acclamatio●s of a victory; This happens really with every Christian striving for Heaven, who are to pass three mystical Mountains, to wit, Reason, Grace, and Glory, He who comes at the knowledge of Reason, gives an alarm unto Vice, which he combats and overcomes by Grace, and in Glory celebrates his victory with the joy and applause of all the Inhabitants of Heaven, and is crowned a conqueror with an incorruptible crown. 1 Cor. 9 25. v. And every man that striveth for the mastery, is temperate in all things; now they do it to obtain a corruptible crown, but we an incorruptible Crown. The most Royal Diadems that are worn by Princes in the world, are but corruptible ones, that in Heaven is incorruptible.  
Crowns are made of Gold though they be also enriched with Jewels; Gold indeed is the most during Metal, but Solomon's rich 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 plucked from the heads of Kings and Emperors, but Fortune (that ridiculous riddle of fools) cannot reach this Crown; for as it is supereminent, so it is permanent; Then the head wearing this Crown, and the crown then worn will be both immortal, the person glorified 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 enjoy 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 carried up thither, so shall I: I shall one day inhabit those habitations situate in heaven.  
An house situate in a fruitful and pleasant Country is very taking with every one: An house in some great City is of great esteem: What would you judge of an house to have been situate 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 situated, 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 Valleys, 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 show 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 itself, we will wash over Silver itself, 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 show the wonderful excellency of Heaven itself; this than 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, far above the reach of the thought of Men; no man being able in words to set forth what Workmanship and ●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 ●abrick (which we see) for his servants to inhabit 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 Poet's 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 Portals and are oftentimes demolished and laid in the dust, hence those ruins of whole Cities, strong Castles, great Abbeys 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, King's Palaces and strong Castles have stood long, have lasted already many generations and yet may endure hundreds of years, and be neither burnt with Fire nor shaken with Earthquakes, 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 sometimes been laid waste, the line of Confusion hath been stretched out upon them, thorns and nettles and briers have grown up in them, they have be●n habitations for Dragons and Courts for Owls, Cormorant's and Bitterns have possessed them, Ostriches and Ravens have dwelled in them, the wild beasts of the Desert have there met with the wild beasts of the Islands and the Satire hath been heard to cry to his fellow, the Shrich-Owl hath also rested there and found for herself a place of rest, there the great Owl hath made her nest and laid 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 Church's enemies.  
But say they should escape such desolating Judgements, yet the day is coming when they will be consumed and brought to nothing. When the Disciples came to Christ and shown him the goodly buildings of the Temple, after that Herod (to get the people's good will) had been at wonderful charge in building and beautifying of it, says Christ to them Matth. 24. 2. v. See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down: This thing was afterwards fulfilled, when the Temple was set on fire by Titus his Soldiers; that it could not be quenched by the industry of Man; for Titus himself would have preserved it, as one of the World's Wonders from being burnt, but could not, such was the fury of the Soldiers. So may I say, look upon the strongest, most glorious and magnificentest Structures in the world, yet time will come when there will not be left one stone upon another.  
We see 1 Kings 18. 38. v. That the fire which came down from El●●ah's Sacrifice, did not only burn up the Sacrifice and the wood, but it did lick up the water and burn up the Stones. Then the fire of the Lord fell, and consumed the  Sacrifice, and the Wood, and the Stones, and the Dust, and licked up the water that was in the Trench, 1 King. 18. 38. v. So the fire of Heaven will not only burn up the sleight buildings but also the strongest houses that be made of sollidest matter, of Brick and Stone and Marble, yea if they were houses of Iron, they shall be destroyed and dissolved. Many times if ordinary and slight houses be burnt, such as be of Brick and Stone escape, but at the day of Judgement not only the sleight buildings shall be burnt, but also the strongest houses, such as are made of no combustible matter, of brick and stone. But this building of God, an house not made with hands will be Eternal in the Heavens; Heaven is therefore Luk. 16. 9 v. called an Everlasting Habitation; and that in opposition (as hath before been noted) to Earthly dwellings, which though many of them are beautiful and glorious, yet shall be laid in the Dust; when as Heaven will be for the Saints and Angels, an habitation for ever.  
It was a rejoicing to David that God would give him a Kingdom, but more that he would prepare a Kingdom to his house a great while. 2. Sam. 7. 16. 18, 19 v. David took it for a great favour that God would bestow a Kingdom upon him, and yet saith he in the 19 v. This was but a small thing in thy sight, O Lord God.  
What, was it but a small thing to give a Kingdom? No, but there was something more than a Kingdom, and that was this, that his Posterity should sit on the Throne for a great while; Thou hast spoken of thy Servants house for a great while to come. This made the mercy greater. Even so 'tis here; should we be in those heavenly Mansions but a few days or years, and then to have them dissolved, yet this were worth more labour and pains and seeking after than all the world's glory, but they shall be there for ever, and our abode shall be made there for ever, it shall never have an end.  
4. Our labour and pains ought chiefly to be employed not about perishing but Eternal good things. Because Eternal good things are always desirable, good things that a man shall never be weary of; a man may after a short time of enjoyment be weary of other things, they oft prove vexing and molesting to the injoyers of them, though sometimes never so much affected, loved and desired; as many Wives to Husbands, children to Parents, Servants to Masters, Preferments to the Ambitious, Crowns and Sceptres unto Kings and Princes!  
We do not always find all those who have more of the world than others, to have more content from the world than others, or less troubles and cares in the world than others; they have more delicates than others, but these often so dissweetened with crosses, that they take little pleasure in them; they may have more attendants than others and thereby not seldom attended with more discontents than others.  
How many at one time are vexed, that, as heirs, they come to their estates no sooner; at another time they are vexed, as at Death, they can keep them no longer: some are vexed in getting these things, like Ahab who waxed heavy, laid him down upon his bed and would not eat, only because he could not obtain Naboth's Vinyard. Others are vexed in the keeping of them, being troubled and perplexed with Lawsuits. How often find we not a few vexed, sometimes that they have wasted and spent so much, and now have less than themselves once had. That the world to many is a sharp briar to prick them rather than a flower to delight them, and whilst they suck freely the breasts of the world, in the one they find nothing but the wine of vanity and in the other the water of vexation.  
Solomon, who was a great and mighty King, that had riches without example, and Reigned Forty years in a most rich and flourishing Kingdom, which was a sufficient time to content his mind in gathering riches, in sumptuous buildings, in multitude of horses, in all variety of Studies and Sciences, one that had traversed his spirits through all the secrets of Nature from the Cedar to the Hyssop, that he was even the most experienced one for enquiry, he at last, considering how these sweets were confected with bitterness, makes this close of all his actions, Eccles. 1. 14. v. I have seen all the works that are done under the Sun, and behold all is Vanity and vexation of Spirit; Solomon had obtained as large and as intuitive a knowledge as humane curiosity or furtherances could attain unto, and in these words gives us an account of all Temporal things after he had taken an Historical and Penitential review of all the inquiries he had made into them; and what finds he? He found by diligent inquiry how much they do molest and disquiet the hearts of Men; they were not only ineffectual to confer happiness, but which was worse, apt to bring or cause much affliction and trouble upon the hearts of those who are too earnestly conversant about them. And again, Eccles. 2. when from the 3d. verse to the 11th. verse he had drawn out the thread of delight and stretched the web of all worldly pleasures and enjoyments upon the largest tenter of Variety; he saith, he found nothing in it but Vanity and vexation of spirit, v. 11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do, and behold all were vanity and vexation of spirit; Hereunto agrees the words of St. Paul, 1 Tim. 6. 10. v. for says he, The love of Money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves thorough with many sorrows. And very remarkable are the words of our Saviour, Matth. 13. 22. v. where he compareth the deceitfulness of Riches and cares of the world to thorns which prick not the flesh only, but pierce through the mind and heart, and wound the souls and conscience with manifold hurts and smart-pain: Our Saviour and St. Paul confirm the verdict of Solomon to show the vexation of spirits that attends all Temporal good things.  
As Bees have honey and wax, but they have a sting with all, so verily have most of earthly and Temporal things, they have honey in them to entice, and wax to inflame, but with all, too oftentimes deadly stings wherewith they sting the possessors of them, and therefore Solomon unto vanity adds vexation of mind.  
If ever there were any man fit and able in respect of his wealth to try, of industry to search, and of wisdom to judge of the things of this life, it was King Solomon, and yet Solomon when he had employed his wealth, wisdom and industry in this diligent scrutiny and distilled forth even the purest spirits of these Terrestrial bodies, he found amongst them vanity, but that is not all, vexation of spirit.  
When Hezekiah had defaced the Serpent which had defaced God▪ s glory, he▪ called it in contempt Nehushtan; It is a piece of Brass, that so it might be vile in the eyes of those who did adore it, for by this name he gave the people to understand that there was no Deity in it, and therefore no worship to be done to it, no sacrifice or Incense to be offered unto it; in a word, that it was not what they took it to be, neither did it deserve to have such an high esteem as they had of it, For it was but a piece of brass and no more, and a piece of brass was no such thing as to be worshipped and adored: In like manner so does Solomon call all sublunary and Temporal good things, Vanity and vexation of spirit, thereby to undervalue them in the eyes of those that over valued them, thereby to debase and villify them, and to show others what he after trial made, had found to be in them, no contentation but rather vexation.  
Who would not think Kings and Princes to be the only happy ones? They are (to make their lives happy and full of Felicity, if it may be had) most liberally provided for, they have stately Palaces, costly Ornaments, honourable Services, delicate Meats, variety of Pleasures; they have all Honours, Dignities and Rule at their dispose; they are able to raise at their pleasure the meanest Man to an high place, and with a frown to disgrace the mightiest; and what ever precious Rarities, choice and desirable things their eyes (which are the principal Seats of desire or lusting) can desire, are not kept from them; unto which we may add their ample and Royal Revenues, rich Exchequers, great tributes out of their Kingdoms and Provinces. And yet even their Reign and Rule is but a Noble Servitude, as Antigonus said to his Son, so many are the calamities depending upon Regal Crowns and miseries that do compass Sceptres and States of Princes; besides the daily trouble in Government, in Domestic and foreign Affairs, what secret censures, murmur and dispraises do they undergo? what continual fears do they lie under? In their Palaces they are afraid lest Servants in the daytime do poison them, or in the nighttime murder them. In their Kingdoms lest their Guards betray them, lest their Nobles forsake them, and lest the rude and common People, encouraged by discontented great ones, Rebel against them. From abroad also their fears are increased, sometimes lest their Allies desert them, and lest their Enemies invade them. And after a whole life of Dangers and Fears, how often are they but even ill rewarded by those they have defended and protected, nay by some they have favoured, enriched and advanced? Sometimes they have been at last hissed at and chased from their Thrones with Shame and Confusion: Have mean ones been derided? so have Princes: Have mean ones been restrained? so have Princes: Have mean ones been imprisoned? so have Princes: Have mean ones been banished? so have Princes: Have mean ones been murdered? so have Princes: Not only is their whole life a life of Fears and Dangers, as Dionysius told Damocles, but their deaths have been both ●gnomius and barbarous.  
Demosthenes after he had been a just and faithful Governor of the Commonwealth of Athens, was in ●he end▪ without▪ 'cause unjustly banished. So was A●istides, of whom it used to be said, A man might as ●oon turn the Sun in her course, as turn Aristides from doing Justice.  
These Temporal good things are like to those wa●ers of Babylon where the Jews sat down and wept, Psal. 137. 1. v. By the river 〈…〉 Babylon, there we ●ate down, yea we wept; like unto which waters ●re these Temporal good things, not only for their swift passing away and never returning, but for the doubles that attend them, they being to the possessors thereof no little cause of vexation of Spirit, of weeping and small sorrow. The whole world (as one calls it) is but a Sea of glass (for its vanity) and mingled with fire (for its vexation) Rev. 15. 2. v. And the things of the world like so many sweet Briars, or like the Rose, which is a fragrant flower but yet it hath its pricks, and to one Rose in the Worlds-garden we meet with a thousand thorns. Let men set what esteem they will upon them, yet are they not pure Wine but mixed, and have in them more dregs than spirits; they are like the River Plutarch speaks of, where the waters in the morning run sweet, but in the Evening run bitter: Like the profitable Bee, which though it affords the owner Honey, yet again many times stings him, and for one Ounce of Honey the World affords, we meet with a Tunn of Gall.  
It fares with many men in this respect, as it did with Lot, Gen. 13. 10, 11. v. When he beheld all the plain of Jordan to be well watered, and that it was like the Garden of God, he chose all the Country and departed from Abraham. But many sad dangers and many daily vexations did this unwise choice of his cast him into, and bring upon him: In like manner, the enjoyment of these things oft expose to dangers, Multos sua felicitas stravit; Many men their lives had been longer, if their riches had been less, that which they counted their happiness made them miserable; Consolationes factae sunt desolationes, as one says; the same things that have sometimes made their lives comfortable, at another time have occasioned them afterwards to be miserable, Pro. 1. 19 chap. that they have been weary of their enjoyments and weary of their very lives. But we never did, nor ever will hear of any weary of Grace, weary of the love of God, weary of Heaven and Eternal glory. Can any think that the Saints in Heaven are weary of their being in heaven, or that they are weary of the presence of God there? Vident semper, & videre desiderant, sine anxitate desiderant, & sine fastidio satiantur. ●n heaven they always behold God's presence, and ●till they desire to behold it, and yet without anxiety; they are satisfied with God's presence, and without sa●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 labour and pains ought chiefly to be employed 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 bags full of Salvation▪ when he can blow up heaven out of the earth, and extract God out of the creatures, than 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 ●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 Nero●nian● libidini●, The Inventor and Contriver of new ways of uncleaness: Sooner will Stygian darkness blend with light, the Frost with Fire, or Day with Night, than 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 Ai● 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 labour for that which satisfieth not? This very consideration should take off our immoderate love and labour 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 labour 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 coheirs.  
In the 23 of St. Luke, you have a Thief condemned, crucified, and hanging upon a cross, (an ●ngine and rack of most grievous torture for spinning out of pain, and slowing of death) and what desires he? To be remembered of Christ: He begs not life, nor pleasure, nor riches, nor honour 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 atoms, 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 suitable 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 ●ree of knowledge 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 no● 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 Nutshell, 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 p●● a difference between the heavenly Paradise and Adam's earthly Paradise; but also showeth it to be a great and most excellent place, and enough there is i● it to satisfy all those who possess it.  
There is enough in God to satisfy all that have a● 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, saying Take I pray thee, my blessing that is brought to thee, because God hath dealt graciously with me, and because I have enough. I have enough, saith Esau; I have enough, saith Jacob: though the word ●e one and the same in both places in the English, I have enough, yet it is by Divines observed that there is a difference in the Original, Jacob's word is different from Esau's; Jacob's word signifies, I have all things, and yet Jacob was poorer than Esau; Esau had much, but Jacob had all; but how had he all? Because he had the God of all, he had God that was all. And indeed as one observes, Habet omnia, qui habet habentem omnia; He hath all things that hath him, that is all things.  
God alone was enough to Jacob, and God alone would satisfy David's desire, Psal. 73. 25. v. Whom have I in heaven but thee? and there is none I desire upon earth besides thee. So great is the capacity and largeness of the Soul of Man, that no Riches, no Dignities, Kingdoms, nor the Empire of the whole World, no Pleasures, in a word, no finite and limitable good can quench its insatiable thirst and desire; nothing can do this but some immense, infinite and boundless good, and such as containeth in itself by way of Eminency or preeminency▪ the fullness of all good whatsoever; This David insinuated, Psal. 17. 15. v. Satiabor cum apparuer it gloria tua: as the vulgar translation renders those words; I shall be satisfied and filled, when thy glory shall appear. As if David had said; No other thing can give me full contentment, except the manifestation of thy glory, which is an infinite and illimitable good. David is here conceived to speak of that confidence and hope that himself and others of God's people have of happiness and satisfaction after this life when their bodies that sleep in the grave shall be awaked to the resurrection of Eternal Life; then their happiness will be full in the measure, without want of any thing that can make them happy, all their desires shall be then satisfied; They shall be abundantly satisfied with th● fatness of thy house. Psal. 36. 8. v.  
It were impossible to imagine that any one should have an interest in God and not be happy; Psal. 144. 15. v Happy is that people whose God is the Lord; But in this life the happiness of the best is but like an house in building, hereafter, when they shall enjoy God in heaven and be glorified with Christ in those heavenly Mansions, when they shall wear upon their heads a Crown of life and be blessed associates unto Angels and all glorified spirits, than the top-stone of perfect and everlasting happiness shall be put on; At their conversion they are restored to the possession of some of those good things they lost in Adam, but in heaven they shall enjoy all those good things they lost in Adam.  
6. Our labour and pains ought chiefly to be employed not about perishing but Eternal good things; Because Eternal good things concern our Souls, other good things concern the body only; As the soul is to be preferred before the body, so our labour and pains should rather be for those things that concern the soul, than for those that concern the body only.  
It is most true there is an excellency even to be taken notice of in the body, and most excellent things might be observed touching the Noble Structure and Symmetry thereof, its figure, frame, temperature and proportion, not any part of the common lump of Cla● being fashioned like to it. It is said of Galen that he gave Epi●urus an hundred years' time, to imagine a more commodious Configuration or Composition of any one part of a humane body. When David spends his thoughts upon the curious frame of Man's body, he seems to look upon himself, as it were in amazed Ecstasies: See Psal. 139. 13, 14, 15. v. Thou hast possessed my reins: thou hast covered me in my Mother's womb. I will praise thee, for I am fearfully and wonderfully made, marvellous are thy works: and that my Soul knoweth rightwell. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Where David compares the Workmanship of the body to the curious Needlework of some skilful Woman.  
The body is indeed a little miracle of Nature, a vessel made capable of the best Jewel, an house prepared for the best inhabitant, every part whereof hath its wonder, neither is there any piece in this Exquisite frame, whereof the place, use and form, doth not admit wonder and exceed it; God having invested the body with many noble Endowments, made it a mirror of beauty and printed upon it surpassing excellencies.  
But yet a Christians greatest labour and pains should not be for the body but for the soul; the body indeed is to be provided for, but the more special care should be for and about the soul. The Egyptians parted with their money, after that with their , and last of all with their land to buy bread to feed their bodies; and what should not a man part with and do for the good of the soul. The Heathen man could say, Major sum & ad majora genitus quam ut mancipium sim mei corporis. I am more noble and born to more noble ends than that I should become a Slave to my body; And should not Christians who are made capable of an infinite good, and do far exceed him in spiritual nobility, as having God for their Father, Christ for their elder-brother, conclude it far short of those noble ends for which they were born, to toil and labour all their whole life only to nourish, to feed and clothe the body, and in the mean time to neglect the soul which is far more excellent than the body? Shall they only look after what is conducing and accommodated to a corporal life and not mind what will be good for their souls when they must enjoy an Eternal life.  
It is said of Caesar, Major fuit cura Caesari libellorum quam purpurae: That he had greater care of his books, then of his Royal robes; for swimming through the waters to escape his enemies, he carried his Books in his hands above the waters, but lost his Robes. That heathen Epimanondus being dangerously wounded with a Spear, so that he sunk down as one dead, and after coming to himself, he asked if his Target were safe, his chief care was about his Target. So should it be with a Christian about his Soul, his chief care should be about his soul, that must in the first place be regarded and cared for, the body is but the souls upper garment, and although that should fall into hands of unreasonable men, though the Soul should lose its upper garment, yet if the soul itself be safe, all is safe, but if the soul be lost, all is lost, God lost, and Christ lost, and the society of glorious Angels and blessed Saints lost, and Heaven lost and that for ever.  
Is it not a wonder to consider, that whereas Faith teacheth us, that the soul is immortal and must live for ever, and experience showeth us that the body is mortal: yet most people, contrary to faith and experience, do neglect the Soul, as though that were mortal, and labour for the body, as if that were immortal▪ As Julius Caesar was wont to say of Cicero, that he was negligent in things belonging to himself, but diligent in things belonging to the Commonwealth: So such there are, who are negligent in things concerning their souls, but diligent in things concerning their bodies; who spend the best of their time and strength in labouring for their bodies, but in the mean time neglect to provide for their Eternal Souls.  
Prima animi bona; says Juvenal; those good things of the mind are the first things to be minded. Optimum est curam principalem animae impendere; says another, Our first and principal endeavour should be for the principal things, for things which concern the Soul, for sanctification here and glorification hereafter.  
To provide for the body▪ should be but a Christian's by-work, but caring for the soul ought to be his main work. As our greatest fear should be for the Soul, so our greatest care ought to be for the Soul. That our greatest fear should be for the Soul appears by those words of our Saviour, Matth. 10. 28. v. Fear not them which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in Hell. It is the greatest folly in the world out of fear of the body to betray the soul. That our greatest care should be for the soul appears also out of our Saviour's words, Matth. 16. 26. v. What profit hath a man, if he win the whole World, and lose his own Soul? A Christian's great care should be not to hazard the Eternal welfare of his soul for a short fruition of Riches and Splendour in the world, these are but conveniences of the body, not of the soul.  
If we could discern Souls with the eye, or conceive them by the mind, they would even ravish us and lead us into an excessive love of them. The souls of Men, though now they are clogged with flesh, are dwelling in houses of clay and tabernacles of dust; though now they are shut up in the body like a bird of paradise in a cage, yet are such beings as have no less distant original from the body than heaven is from earth, coming immediate from God, a truth expressed by Ovid in a short verse, Sedibus aethereis Spiritus ille venit; but better by Zachariah, chap. 12. 1. The Lord which stretcheth forth the Heavens, and layeth the foundations of the Earth and formeth the spirit of Man within him; The body which is flesh, is from flesh, but the Soul, which is a spirit, is from the God of Spirits, and in the Soul mostly and properly is the Image of God stamped. Magna res est anima, It is a sparkling Diamond set in a ring of Clay; It is the better, more noble and sublimated part of man; It is the quintessence of a rational nature; the very glory of the Creation that hath the image of its Creator to beautify it, and is a Jewel more worth than the World with all its Revenues and Perquesites, in every respect far more excellent and precious than the body; The body that is but of a course make, the soul that is a finer spinning; the body that is but of an earthly extract, the soul is an heavenly born being. The Apostle Phil. 3. 21. v. calls the body a vile body, and so it is▪ compared with the soul.  
'tis the Soul that makes the body lovely and amiable. Take the soul out of the body but even half an hour, and the body forthwith grows out of each one's love, that they who before were enamoured on it, do not now desire to come near it, or have it in their sight; Though Sarah had been unto Abraham the desire of his eyes (Ezek. 24. 16. v.) and a most sweet companion of his life, yet is she by the removal of her soul at death so defaced, that he loathes to look on her; hence saith he to the Sons of Heth, Gen. 23. 4. v Give me a possession of a burying-place with you, that I may bury my dead out of my sight. Hence it is that the Psalmist calls it Vnica mea, my Darling, Psal. 22. 20. v. Deliver my soul from the Sword, my Darling from the power of the Dog; He prefers the soul, as his Darling, before the body. A darling child shall be cared for, and provided for, whoever is neglected.  
Not a soul here but is so excellently and perfectly precious, that we cannot set forth, nor understand, how excellent and perfectly precious it is. So precious is the soul of every man, that all the Gold of the West, all the treasures of the East, all the Spices of the South, all the Pearls of the North, are nothing, though a man had a Monopoly of them, to an invaluable Soul; heaps of wedges of Gold, mountains of Silver, hoards of Pearl, are not to be compared with it. I may say of the Souls preciousness, what is commonly spoken of Aristotle's book of Physics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that made public it was, and yet not made known, because men do not yet understand the Secrets of it: So the preciousness of the Soul hath by many pens been made public, and yet not made known; because no man knows the full preciousness thereof.  
Favorinus the Philosopher was wont to say (and his words are excellent) Nihil in terra magnum praeter hominem? nihil in homine praeter mentem. The greatest thing in the world is Man, the greatest thing in man is the Soul, The body at best cannot live long, for all the pampering, and triming, and repairing, and daubing, it will not be long before it lies down in the grave, it hath but a short time to live, but believe it, Christian, in that mouldering, decaying and dying body of thine, thou hast an immortal and never dying soul; And wilt thou provide for thy body and not for thy soul? wilt thou labour and take pains for a decaying body, and not labour for thy soul, that means to live as long as Eternity? This were as if a man should buy in a great deal of provision for his Servants, and starve his Wife and children: or as if he should think nothing too much to lay out upon his Dogs, and yet starve himself. So do all those that labour for what pleases and contents the body, but neglect their immortal and never dying souls, which God hath breathed into them, which God hath beautified with some shadowing representations of his own most glorious being, and for which he hath given so great a price, and values above all the world besides.  
It was the saying of Aristippus an Heathen (who will rise up in Judgement against many Christians) That he would rather neglect his means th●n his mind, his farm than his soul.  
To be stored with Eternal good things will cause our souls afterwards to go out of our bodies upon the wings of joy, calmness, and serenity of spirit, and with full sail for heaven. This will make a Christian sweetly to sing with old Simeon; Lord now let thy servant departed in peace; And say as Hillary said to his soul; Soul, thou hast served Christ th●s Seventy years, and art thou afraid of Death; Go out soul, go out. But without this with what a dreadful Outcry and Shriek will poor souls leave the body, seeing themselves attended only with a black guard of Devils, and no other place provided for them but the burning Lake and bottomless Pit; with no other treasure enriched, but the curse and wrath of the Almighty. Not to have laboured and taken pains for what will do the soul good, will prove bitterness in the end. It is storied of Caesar Borgia that being sick to death, that he lamentingly cried out, When I lived, I provided for every thing but Death; now I must die, and am unprovided to die: this was a dart at his heart, and, believe it, it will be at last a dagger at their hearts, who now take care for their bodies, but neglect their souls, who labour and take pains to make provision for their ignoble part, but make no provision for their more noble part.  
When the body shall lie under its short breathe, cold sweats, dying groans, and hastening to the Grave, where worms and filthy Vermin must feed upon it, and the soul hath nothing to comfort it now that it is passing into Eternity, surely such a soul must needs be amazed at the ensuing change. Oh that Christians were wise to consider these things; that they would make it their work to provide for their souls, to furnish them with that will prove Eternal; that they would labour for spiritual and heavenly excellencies; that they would acknowledge one soul to be more worth than many worlds; God hath given to each of us a soul, and to each of us but one soul. It was a wretched and most foolish speech of a profane Noble Man of Naples, who said, that he had two souls in his body, one for God, and another for whosoever would buy it. Omnia Deus dedit duplicia (saith one) speaking of bodily members; God hath given men double members, two eyes, if one be lost, the other supplies the want of it; two hands, two ears, two feet, that the failing of one, may be supplied by the help of the other, Animan vero unam; but one soul; if that perish there is not another to supply its loss. And it is no other than madness and folly to look after the body and neglect the soul, to gratify the body but to lose the soul With what hopes can such look to receive mercy and comfort from God in a dying hour? It is reported of Alphonsus' King of Arragon, when a Knight of his had consumed a great patrimony by lust and luxury, and besides ran into debt, and being to be laid into prison by his Creditors, his friends petitioned for him to the King; the King answered, Si tantam pecuniam vel in sui Regis obsequium, vel patriae commodis, vel sublevandis propinquis impedisset, audirem; nunc quoniam tant as opes impendit corpori, par● est ut luat corpore. If he had spent so much money in the service of his Prince, or for the good of his Country, or in relieving his Kindred, I would have hearkened; but seeing he hath spent so much upon his body, it is fit his body should smart for it. So when those who now labour for the world and the things thereof, that only concern the body and profit the body, but neglect what concerns the soul and would profit the soul. I say when these come and look up to God for comfort and mercy, when all comfort from the world is gone, God may justly answer, If they had laboured, not for the meat which perisheth, but for that meat which endureth unto everlasting life; If they had laboured as much for what would have done their souls good, as for what they saw would do their bodies good, I would have heard them, but as they have neglected their souls in their life, I will not care for their souls at death.  
7. Our labour and pains ought chiefly to be employed not about perishing but Eternal good things, Because our labour about Eternal good things will not be in vain. In Malachy his time, some did not stick to say, It was in vain to serve God. Mal. 3. 14. v. they did, as others now, think their pains in vain; hypocrites they were, such as would needs persuade themselves that they served God, and that truly: And being ●uft up with this conceit, they thought God should ●hereupon serve them, as they would have him, and ●hey expected: but when he at any time punished them ●or their sins, and exercised them with afflictions, ●hey presently would cry out, It is in vain (and to ●o purpose) to serve God, and what profit is it, that we have kept his ordinances, and that we have walked mournfully before the Lord of hosts. Indeed there is many a man that pursues the world with a fruitless and ●ain attempt; they rise early, go to bed late, eat the ●read of sorrows; yet all will not do; they labour, and ●hat hard, for what they are not sure to obtain in the world, and for that very often which they never do obtain, they have but their labour for their pains. Quid emolumenti? what profit or gain have most, af●er many a hard days labour? utterly disappointed of ●hat they laboured for, like many such who seek after ●he Philosopher's stone.  
Not so a Christian labouring for Eternal good things, ●hey are sure to obtain what they labour for, their la●or will not be in vain. That will never befall them which is written of Dioclesian and Maximian Her●ulius who suddenly gave over their Empires, and cast ●ff their honours, and betook themselves to a private ●fe, out of rage and madness, when they saw themselves labour so much in vain, for the rooting out of ●he Christians. See that place 1 Cor. 15. 58. v. There●re my beloved Brethren, be ye steadfast, unmovable, ●ways abounding in the work of the Lord, forasmuch ● you know, that your labour is not in vain in the Lord. Christians labour herein will not be like those labours that were by way of punishment inflicted upon the Daughters of Danaeus, whom the old Poets feigned to be condemned in Hell to fill a bottomless tub with Water, and to increase their labour, this water they were to carry in Sieves, and never to leave work till the tub were full; here was a great deal of unfruitful labour, here was labour in vain indeed. A Christian hath better encouragement to labour, his labour is not in vain in the Lord. Though God may think fit to delay them sometimes, before they enjoy what they labour for, yet at last they shall be satisfied; therefore are they quickened in the Text with a promise. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of Man shall give unto you: And with another in the foregoing place, Your labour is not in vain in the Lord. The promises are the Christian's Magna Charta for Heaven, They are Pabulum fidej, & anima fidej, the food of faith and the soul of faith; enough to support and bear up a Christians faith in what condition soever● he is, and in whatsoever he goes about; God, who is a true God, will not falsify his word with any. The author of such Scripture promises, is God▪ God wh● cannot lie hath promised. As God is light and in hi● is no darkness (1 John 1. 5. v.) So he is truth and i● him can be no lie. The strength of Israel will not lie, 1 Sam. 15. 29. v. herein is made a difference betwit God and Man; God is not as man, that he should lie, neither the Son of Man that he should repent. Numb. 23. 29. v.  
God's promises are all sure; not only sure, Certitudine veritatis, in a way of truth; but also sure Certitudine haereditatis in a way of performance. Kno● (says Moses Deut. 7. 9 v.) That the Lord thy Go● he is God, the faithful God who keepeth Covenant and Mercy with them that love him, and keep his commandments; It was the saying of Saint Ambrose upon his death bed, We are happy in this we serve a good Master, that will not suffer us to be losers; servants in the world may lose by their Masters, when they have laboured and taken pains in hopes of being rewarded after their labour, but God will not let any of his be losers by him. That which was the Apostle's fear, Gal. 4. 11. v. may here be taken notice of, I am afraid of you (saith the Apostle) lest I have bestowed upon you labour in vain: Though this was Saint Paul's fear in reference to the Galatians, yet it needs not be a Believers fear, in reference to heaven and the things of heaven; in heaven he shall eat the labour of his hands, Psal. 128. 1. 2. v. Blessed is every one that feareth the Lord, that walketh in his ways, For thou shalt eat the labour of thine hands.  
Many a man labours and toils in a business where he ●s not sure to get profit, or be satisfied for his labour he ●akes. How many poor beggars go to rich men's doors, where they are not sure before hand to receive ●n alms, they know not but that after long waiting, ●nd much begging, they may be sent away empty, ●nd all their begging and waiting be but in vain. How▪ many labouring men will set about a piece of work, where they are not sure before hand to be paid for ●heir pains; they will yet hazard some painstaking; ●ut believers need not fear it will be so with them, ●hey do not hazard their pains, their pains and labour ●bout Eternal good things will be answered. Gal. 6. ●. v saith St. Paul there, Let us not be weary in welldoing, for in due season we shall reap, if we faint ●ot. Seed time and harvest are not at one instant; the laborers in the Gospel at night had their penny, but though they laboured all day, it was night before their penny was given them. Although a Christian may seem to lose his labour at present, yet the time cometh when he shall find it with advantage. Say it should be long before you do find this, But ye, brethren faint not. 2 Thes. 2. 13. v. For in heaven you will not repent your labour. You never heard nor ever will hear of that glorified Saint, who said in a complaining way, That he got to Heaven at too dear a rate, or that the possession of Eternal good things cost him more labour than they were worth.  
We may say of all our labours as St. Paul of his sufferings, Rom. 8. 18. v For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Let what will befall us, what afflictions, what troubles, what miseries, or crosses, Heaven will make amends for all; let us put all our troubles and afflictions, all our labour and pains in one balance, and Eternal glory in the other balance, and this glory will over-weigh all afflictions and sufferings, they are not all of them worthy to be compared to this glory.  
In the beginning of those Civil Wars which the Senate of Rome carried on against Cajus and Fulvius Gracch●●, the Consul Opimius by public Edict promised, that whosoever should bring the head of Cajus Gracchus, should receive for reward its weight in Gold. All esteemed t●is a recompense highly to be valued, that one should receive equal weight in Gold (that precious meral) to the weight of dead flesh. (But God's promises far exceed this, for a short labour here, he rewards with an Eternal weight of glory. And all the Greatnesses of this world being but as crumbs, nutshells and trash, if compared with the least particle of Eternal glory.  
All the labours, the watch, the fastings, the prayings, etc. for Eternal good things, are but as the taking up of a straw for the gain of an earthly Empire; they are but as the gathering up a basket of chips to gain an hundred weight of glory; they are but as the filling a little vessel with sand or water, to gain multitudes of precious stones; they are but as the reaching forth of an hand to receive a rich and massy Crown of Gold. Such are the Eternal good things we labour for, and take pains for, if compared to our labour and pains, that I may well apply here what was once misapplyed in the trial of that holy Man Job, We do not serve God for nothing. Though we should not serve him merely for reward, as hirelings; nor for fear, as servants; but as children, for love.  
8. Our labour and pains ought chiefly to be employed not about perishing, but Eternal good things; Because even to Eternity itself, it will never repent us to have bestowed the greatest labour for Eternal good things. It never repent Jacob when he came to inherit his Father's blessing, that he had endured a long exile, a tedious bondage and hard labour with Labon: It never repent Joseph, when he was once made Ruler in Egypt, that he had been sold thither for a slave, that he had sometime laboured for the Ishmaelites to whom his Brethren had sold him, or for Potiphar who bought him afterwards of the Ishmaelites▪ It never repent him then that he had been a prisoner, for he had never been a Courtier, if he had not been a prisoner. It never repent the Israelites, when they came to inherit the Land of Promise, that they traveled forty years in a forlorn Wilderness, and that they had been put to fight with the Sons of Anak and other enemies. No more did it ever repent any believer when he was once in Heaven, that he had taken pa●ns for heaven. Heaven hath made amends for all his pains taken. But it will hereafter repent thousands that now labour and toil only after the things of the world, but neglect the things of heaven.  
We have Solomon recognising and reviewing all his works and all his labour that he had laboured to do, and what finds he? van●y and vexation of Spirit; no contentation, no satisfaction, but endless vexation, enough to convince him to how little purpose he had wearied himself, enough to make him repent of all his labour and pains; See that place Ecc●es. 2. 11. v. Then I looked on all the work▪ that my hand had wrought and on the labour that I had laboured to do, and behold all was vanity and vexation of spirit, and there was no profit under the Sun. So it will be with many men (in Hell that here take uncessant pains, and (as we say) labour like an horse) when they shall review and recognize all the labour and ●ains they have taken after Temporal good things and what little pains about and for Eternal good things; What will be the issue, but even endless vexation? this will vex and torment their Souls throughout all Eternity; this will make them say as Solomon in the 2 Eccles. 18. v. I hate all the labour which I have taken under the Sun; Solomon had got no good, no pay that would equalise his pains▪ In 〈◊〉 they will have the remembrance of all their labour, having in their life gained nothing that would equalise their labour or their loss, even t●e loss now of heaven and all the Eternal good things of heaven. As they say of the Bird that ●●t●eth upon the Serpent's Eggs, that by breaking and hatching of them she brings forth a perilous brood to her own destruction; So do these that sit brooding on the world's Vanisies, the end of all their pains will be but Eternal Destruction.  
When I see some men priding themselves in what they possess in the world, but careless of Heaven: When I behold them delighting themselves in the many honours conferred upon them by the great boun●y of Princes, but not minding God's honour▪ When I observe them spending their whole time in voluptuous pleasures that are but for a moment, and look no further, I call to mind some pleasant rivers that fall into the Sea. You know there are many sweet and Crystal rivers that run pleasantly, as it were sporting of themselves, winding and turning their silver streams up and down many a pleasant and goodly Meadow a great while, but at last they fall into the Salt Sea, there they lose their sweetness and become brackish: So these men for a while do turn and wind themselves up and down through the Meadows of pleasure, and bathe themselves in the transitory bliss of this world, arising from their great possessions and many honours, but for want of labouring for Eternal good things, at last fall into the mouth of Hell; and there lose all the sweetness of those things and find nothing but the bitter brackishness of Eternal pains. How will it now repent them that they laboured for Earth so much, and for Heaven so little, for Temporal good things so much, and for Eternal good things so little▪ that they looked more at things below than at things abo●e.  
This hath made some bewail their folly at death, that ever they set their hearts upon them, and so sinfully laboured to attain them. I have read a sad story of a rich oppressor, who had scraped up a great estate for his only Son, when this rich oppressor came to die, he called his Son to him, and said, Son do you indeed love me? the Son answered, That Nature, besides his Paternal indulgence, obliged him to that: then said the Father, express it by this, hold thy finger in the Candle so long as I am saying a Pater noster, the Son attempted, but could not endure it; upon that the Father broke out into these expressions: Thou canst not endure the burning of thy finger for me, but to get this wealth, I have hazarded my Soul for thee, and must burn body and soul in Hell for thy sake, thy pain would have been but for a moment, but mine will be unquenchable fire. Thus he bewailed that he had wickedly laboured after the good things of this life; this at the time of his death filled his heart, no doubt, with no little sorrow and vexation.  
But I do ●erily believe that there never was any laborious Christian, but upon his death bed lamented, that he took no more pains for these things; Nay rather he hath then wished that he had been a thousand times more laborious for them. Though a lazy generation of men have accused them for ●oo much preciseness, have de●ided them for too much strickness, and have judged them to be almost besides themselves; when they have taken notice of their extraordinary diligence; yet themselves could say as Erasmus did, Accusant quod nimium fecerim, verum Conscientia mea me accusat quod minus fecerim, quodque lentior fuerim. They accuse me for doing too much, but my own Conscience accuseth me for doing too little.  
And what shall I say more? have we God's command to labour after Eternal good things? are they the best of good things, making those Good, and doing those Good, that enjoy them? that when others under terrors of conscience, upon a dying bed, in the grave, at Judgement and under everlasting torments, will find nothing which do them any good or stand them in any stead; these, under all their afflictions, upon a deathbed and at judgement, will not want what will support them under the first, comfort them under the second, and make them hold up their heads at the third, being interested in that everlasting, desirable, satisfying provision they have made for their souls, and shall see their labour, for the same hath not been in vain, as also that they shall not have cause ever to repent thereof. Are not these considerations sufficient to make our hearts serious to improve every hour and minute of time (both day and night) in the use of all good means, to the very end of our days, for Eternal good things, and not yield to be put off with any other good things whatsoever then such as are Eternal, though God keep us low and mean in the world.  
I shall answer one question and then come to apply what hath been said.   

CHAP. VII.  
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; whereas a painted face is as certain an argument of a good complexion, as this of an happy condition.  
When God 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 one's; 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 Jewels; saith the Lord: The phrase notes that God's Jewels now lie 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 Jewels, God will pass by Palaces and look into Cottages; he will pass by the rich and take the poor; he will pass by the honourable 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 dez●le the minds and distract the Judgements of men.  
4 Reas. Because Eternal good things are not without great labour to be obtained.  
5 Reas. Because men know not the excellency of Eternal good things.  
6 Reas. Because men do no● as they ought, work upon their hearts such divine exhortations thereunto, that they find in scripture, which are backed with strong reasons, and encouraged unto by many sweet promises.   
The agreeableness of Temporal good things (which are so nea● at hand) unto men's natures, and fancies, corrupted by Original sin, as also the greatness of that labour by which Eternal good things are to be obtained, ignorance of their excellency, and the want of working upon men's hearts, Scripture Exhortations thereunto, and Divine promises thereof, are some of those reasons, why men labour 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: showing how the Souls of men are bend 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 flieth not, sometimes 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 die 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 implieth that our affections are before conversion, naturally placed other where than they should be, viz. Upon earthly things and fading objects. The Serpent's seed (and so are all men by nature) does naturally lick up the dust of the earth.  
By nature all men's affections are taken off their proper Centre, they are crawling upon the earth, they centre themselves in the things of the earth, they embrace only such things as are suitable to sense, although there be never so many snares and temptations therein to endanger 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 somewhat resemble the Loadstone, altogether despising and counting as nothing Gold and Silver (metals 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 men's souls, that which Solomon took notice of to be sometimes in the world, Princes go on foot, and Servants ride on horseback; 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 favour of God had in no esteem, Grace and glory not looked after.  
There is indeed since the fall of Adam an unsutableness between men's natures and any spiritual or heavenly object, hereby their hear●s are naturally full of enmity towards, hatred of, and cont●arity against God, and what belongs unto God, despising and rejecting whatsoever is heavenly and supernatural, both truths and ways, doctrines and things. As the learned Grecian accounted Christ crucified, but a foolish Doctrine to be either embraced or believed, for no other reason than because it was against natural reason: So are these Eternal good things not accounted of or laboured for by too many, for no other reason but because they agree not with their natures. By nature, all men are in the flesh, walk after the flesh, making provisions for the flesh, and no ways savouring what is agreeable and suitable to flesh.  
Were it possible to prove that there were Praeadamiti, men before Adam, (for though Scripture doth not mention any such, but calleth Adam the first man, yet such a paradoxal opinion hath been vented and endeavoured to be pro●ed,) or might it be as peremptorily concluded of any, as some do of the Virgin Mary, who shall ever be acknowledged blessed amongst women) others also of St. Anne the Virgin's mother; others of all the Virgin's Family; that they were without Original sin. Or if mankind were multiplied not by Generation, but by an other way, as some have thought; That if Adam had not fallen, all his Posterity would have been, and as the Turks say of such their Religious persons whom they call Nefesogli, that they are not born in an human way of Generation. Or if God would please miraculously to create some men de novo, make children to Abraham out of stones, so as their Natures might be holy and free from Original contagion, as I find some affirm, that Seth, Enoch, Noah, and such eminent men were, and as indeed Jesus Christ was, he being without all sin either Original or Actual, called therefore, Dan. 9 24. v. Sanctum Sanctorum, the Holy of holies, or most holy. Were there now such men as these to be found in the World, their hearts would not have in them this contrariety to God, and the things of Heaven, such a neglect of, and averseness unto grace here, and glory hereafter.  
2. R. Because men do fancy that in these Temporal things below doth consist the only comfort of their lives; look as the affections are very potent in a man to turn him this way or that way, & from this thing to that thing; so also is the Imagination or fancy of a man; a man's fancy since the Fall is as full of evil as the Sea is of water, a Womb wherein much iniquity is conceived, and is a great impediment and hindrance to the Souls good, but in no way more th●n in this, that i● pleases itself with empty and vain things, and neglects true solid good things; it pleases itself with the vain things of this World, and neglects the real and lasting things of Heaven.  
It is one part of man's misery, devoid of grace, and whilst in a sinful estate, that his Soul, and all the parts and powers thereof, are inhabited by Satan, there he dwells, and therein he reigneth, and in no one room of the Soul doth he of●ner appear then in the fancy; the Devil hath a great command over the fancy, who being the God of this World, he makes men to set an high estimate upon the things of the World: Hence it is, that having raised the value and price of Temporal good things above their real worth, and caused men to place their happiness ●herein, they now think no labour too great to obtain what they fancy very good, and that (as they believe) maketh for the happiness of their present being.  
And I wonder not to see this very thing practised by men of greatest understanding and wisdom in a Country, who however they are or may be otherwise profound Statesmen, and very wise as to all Earthly affairs, yet are altogether oftentimes blinded and know not how to guide their actions to their true end. And the reason hereof is, because their fancy usurpeth upon their understanding and getteth into the Chair thereof. Even as Athaliah destroyed all the Seed Royal that she might reign; so fancy bolteth out all solid reasons and arguments, used to take their hearts from off an immoderate pursuit of these Temporal things, It is fancy only that doth all, and they are herein more led by their fancy then by any Scripture grounds or reasons; their understanding is made but subservient and an under-agent to their fancy in these undertake.  
It can hardly be imagined how vain such men are become in their fancies and imaginations, and how far fancy doth transport men herein. So true is that▪ noted long since to be delivered by Gerson, That the world now grown old, is full of doting fancies: Or as a most reverend and learned Person glozing upon those words of Gerson, says, The world now near her end, raves and talks nothing but fancies and frenzies. Some men are not more subject to madness in their fancy, than these to be guided by fancy rather than by Scripture, or right reason. That it is true of many Christians, what the Apostle speaketh of the Heathens, and that in their high profession of wisdom, Rom 1. 21. v. They became vain in their imagination's: And he shows wherein at the 23. v. And changed the glory of uncorruptible God, into an Image m●de li●e to corruptible man, and to birds and fourfooted beasts and creeping things. So that they became vain in their imaginations, by their setting up many fabulous and idle Deities, whereby the knowledge of the true God was obscured: Even so many Christians are become vain in their imaginations, in fancying and imagining that happiness may be found in things below, and therefore neglect to labour after the true happiness of Heaven. They regard not what God commandeth, or what the Soul wanteth; but what their fancy pleaseth.  
But why do the people imagine a vain thing? Psal. 2. 1. v. For the comfort of a man doth not stand in having much; It is Christ's maxim, Luke 12. 15. v. Man's life consisteth not in the abundance of the things which he possesseth. Yet otherwise men believe and fancy, and hence it is that they esteem more highly of those things which will perish in the using, than they do of those things which are of Eternal use. Wherein they are like that Hermit, who set a grea●er value upon his Cat then Gregory upon the World: And like Diogenes who preferred his Cynical life before Alexander's Royalty; he fancied his little Cloister best: Or like those of Angola, who prefer a Dog before many Slaves: Or the Indians, who esteem more of trifles then Gold. Or Children who ●ake greater delight in 〈◊〉 handful of Nutshells than Jewels.  
What a strange fancy was that of Bassianus the Emperor, who so degenerated in effeminateness, ●hat he would not only conform to women's attire, ●ut would also make his name feminine; he would be ●alled Bassiana not Bassianus. Such a fancy have many amongst Christians, who are so degenerated ●nto Irreligion, that they will not only conform to ●he sinful lusts and pleasures of the World, but they so idolise Temporal things, that they place their only 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 dazzle the mind and distract the Judgements of men. The sight that now the best here below have of those Eternal good things in H●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 enlightened one's see but darkly and in part, surely Children of darkness see nothing at all: If the vigorous 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 oftener 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 'tis 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 Workman, he finding a curious piece of work▪ and being wondered 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 Sunlike 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 dazzle 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 than 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 than the Earth; yet by such ignorant People, the Stars are judged to be only pretty little golden spots, of the breadth of a pe●ny or of a man's finger, and the Sun or Moon not broader than a bushel or a Cartwheel. 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 than that of sense, their eyes are dazzled 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 search and inquiries, all their plottings and contrivings, all their labour and pains are chief 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 dazzled 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 devil (who is daily trading with men for the Souls) be witcheth millions. The World is the greatest price that the Devil hath to give for a Soul. What else doth the Devil 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 this he kept (as the Orator doth his best arguments) unto the last. At his last bidding the Devil showeth him all the glory, pomp, wealth and dignity of the World, with these the Devil hoped to dazzle 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 dazzles 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 dazzled and his heart bewitched, and his Ass never gallops fast enough after it. Promise but Judas thirty pieces of Silver, and his eyes are dazzled therewith▪ and his heart even bewitched, that he will betray innocent blood to get it. Thousands have died of the wound of the eye: And so herewith the Devil hoped to prevail with Christ; he shows 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 irretortu●, 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 dazzled with the gaiety thereof.  
As some have had their eyes so dazzled with going fires, that they have gone out of the good path which would have lead them to their journey's end, and have instead thereof been led into hedges and ditches, into pools 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 dazzle 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 dazzle 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 clim● up an high hill is difficult and will ask a man no little labour, but to run down the highest and steepest hill is easy: Facil●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 toil and labour.  
The Lord Jesus Christ who hath made known these things to the World, and who knoweth better than 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 straight and requires striving, Luk. 13. 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; And that we must as so many Soldiers, force our passage thither, Matth. 11. 12. v. And from the days of John the Baptis● until now, the Kingdom of heaven suffereth violence, and the violent take it by force. And after all ou● striving and fight 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 men's 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, despite 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 appe●unt delectabilia, & fugiunt labores & difficultates. The generality of men are for what is facile and delightful, not for hard labours and difficult undertake. Herein few are like that Emperor I have read of, that delighted in no undertake so much, as those who in the esteem of his Counselors and Captains were most difficult and impossible: If they said such and such an enterprise would never be accomplished, it was argument enough for him ●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 gem they desire. How will men toil and labour to dig 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 D●v●ls work, and yet not ●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 tyre 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 baptised with his Baptism; they would be admitted into the Kingdom of God, but not pass through many tribulations; they would ●nter in at the straight 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 inquires after Eternal life, which they denied; 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 than 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 holiness, 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 forty days 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 persuade and excite to a cheerful and speedy endeavouring to possess it. But the next Verse lays 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 Giants 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 died in Egypt, or would ●● God we had died 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 than this Land of promise, and a death there better than 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 easy 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 Lion in the way; so says the the Sluggard in the Proverbs chap. 22. 13. v. The slothful man saith: There is a Lion without; I sha● be slain in the street. A mere fiction of his ow● brain to cover and colour his idleness; for who ca● expect a Lion to be in the streets; Lions hau●t n● in streets, but in woods and wildernesses; and s● these men they want not what to say for themselves, they complain with these Mal●-contented Israc●●● of the strength of the Amakims, and many other difficulties in the way to Heaven; Hence their secret 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 than a life in Heaven, and they can content themselves with the Earth and cast off all labouring for Heaven.  
I da●e appeal to any observant Christian, if he does not take notice of the truth of what I say, that ●here are many who spend a great part of their lives ●n doing nothing towards their Salvation, in not praying for Heaven, in not hearing for Heaven, in not ●eading for Heaven, in not taking any care or pains at all for Heaven, and that upon no other ground ●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 not Entia rationis, no Chimeras or conjectural things, for the Gospel affordeth us a certain knowledge thereof, of the ways 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 studied 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 are those Eternal good things we were told of out of the Gospel; here is that Eternal God, that glorified Christ; those beauteous Mansions, those Rivers of pleasures, those joys without end and Crown of Glory we heard of out of the Gospel; that knowledge we had of them out of the Gospel was truth, and that labour and pains we took to obtain them was not in vain.  
Indeed not all, that do pretend to know the excellency of these things, do labour after them. As Plutarch said of the Grecians, they knew what was just, but did it not: So these know what things are Eternally good, but they labour not after them. The Devil no doubt hath a great deal of knowledge hereof, he knows there is Eternal glory, everlasting joy and pleasures for evermore in Heaven; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the great knowledge he hath; but the Devil does not labour after them. Hell is full of many knowing heads, of men who once had knowledge to bespangle them, but none to sanctify them: Of men who once had knowledge, to enable them to dispute de caelo & rebus aeternis, but none to enable them to labour for Heaven and Eternal things; Mal●●t disputare quam laborare; they took more delight to dispute of them then to labour for them. Of men who once had Metaphysica ingenia, Metaphysical heads, and much knowledge to write learned Exercitations de Deo, of God; but none to put them on to labour to get into Covenant with God▪ and to have God for their God; Of men who might have much knowledge to labour for the Philosopher's Stone, that Midas like, they might turn all they touched into Gold; but none to make them labour▪ that their portion, above all other portions, might be God. That had the World no other Bibles to teach it, that these things were to be laboured for, th●n the labour and pains these men took for them, the World had not known there had been such a duty commanded.  
Sapientes sapienter in infernum descendunt. Even men furnished with great helps of such knowledge, miscarry to all Eternity, when others less knowing, yet spiritually knowing and diligently labouring, are happy to all Eternity. Insurgunt indocti & rapiunt caelum, & nos cum omnibus doctrinis detrudimur in gehennam, said one. Many learned and great knowing men can dispute of Religion and Heaven, but others of less learning and knowledge, labouring religiously for Heaven, surprise it.  
But without knowledge thereof, and of the true way to obtain these things, men can no more come to obtain them, th●n Devils can, that habitation which they▪ once forsook. Hosea 4. 6. v. My people are destroyed for lack of knowledge. Why do none seek after God, labouring to get God for their God? St. Paul gives the reason, Rom. 3. 11. v. There is none understandeth; What follows? There is none that seeketh after God: None seek after God, because none know or understand God. It is true of all Eternal good things; why do no more seek after them, labouring to get them for their treasure, because no more understand and know them and the excellency of them, they have no Spiritual judgement in such things. Ask many men why they do not such and such things, why they take not such courses and ways, that might verily prove gainful and very advantageous unto them; the answer usually given is this, They have no understanding in such things, they have no knowledge in such ways and courses. Which holds most of all true herein, they know not Eternal good things, they understand not the surpassing excellency of them; and this is the reason they never look after them.  
Here many men are like the Cock in the Fable, they are not acquainted with such Jewels as God and Christ, Grace and Glory▪ are, and so had rather have their Barley-corn then all such Jewels, they had rather feed upon the Onions and fleshpots of Egypt, th●n labour to be fed with that meat which endureth unto Eternal life.  
I will not ask you what Aristotle (whom one calls Vltimus conatus Musarum, as if Nature could not have sent forth a greater Artist) or Plato; what Tully or ●ato ever understood or knew any thing hereof, or laboured for an interest herein, they were Heathens and had no Scripture light, no revealed light; for even amongst ourselves who are called Christians, there are many enjoying this kind of light, that yet know nothing of the excellency thereof. How many such have a damnable ignorance, covering the faces of their Souls, as darkness did the deep at first, they have a very Chaos in their Souls, they are as it were shut up in a dark dungeon. We have (I fear) many that are no more acquainted with the worth and excellency of such things than Heathens and Pagans, no more than savage Indians or rude Barbarians.  
As your Bats and Owls can see well enough in night, but not in the day: So we have millions that do frequent our Church Assemblies, who though they have parts, abilities, and are of quick apprehensions and great knowledge in the things of darkness, matters of sin and the world, yet in the things of God and Heaven they are stark blind; says the Apostle Paul of some of the Corinthians in his days, 1 Cor. 15. 34. v. Some have not the knowledge of God, I speak it to your shame: The like may we say of many of our hearers, there are many that have no knowledge of God, of Justification, Sanctification or Glorification; we speak it to their shame, and it ought to be to their grief. In such things they are very Sots and know nothing, they savour nothing but the things of the Earth, they re●ish nothing but what flows from creature contentments, they know nothing of Eternal excellencies, all their knowledge lies in Earthly things, because Earthly things are all they mind: Herein they are knowing men indeed, herein they do abound with knowledge, but it is with such a knowledge, as (like the Ostritches wings) make them outrun others upon Earth, and in Earthly things, but help them never a whit towards Heaven. And there are plenty of such dust-heaps in every corner; but of persons knowing of and labouring after Eternal excellencies, Hand facile invenies multis e milibus unum, there is a very great scarcity. These are as Gideon's t●ree h●ndred, when the ignorant ones as the Medianites lie like Grasshoppers for multitude upon the earth; or as those Syrians, 1 Kings 20. 27. v. they fill the Country, they darken the Air, as swarms of Flies once did the Land of Egypt. What Cicero says of thankful men, may be said of the fewness of these knowing men; Perraro grati reperiuntur, It is hard to find a thankful man; so is it hard to find men labouring chief for Eternal good things, because it is also hard to find out men that know the excellency of them.  
6. Reas. Because men do not as they ought work upon their hearts such Divine 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 engraven 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 shipwreck, than a promise will be as a plank upon which we may swim safe to the shore 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 ● belongs a Christian, to be styled an Heir of the Promises. Heb. ●. 17. v. God willing more abundantly to show 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 than his Soul's 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 undervalue and despise Commands; they read the Word of God, and they meet with the promising-word, this they retain and believe 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 iniquities, 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 sta●led, and told my Author, He acted the d●v●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 a● obedience to Scripture Command's, none of that appeared in the wretch's life and conversation.  
And verily here is the very nature of many wicke● 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 He● and under Eternal Torments by a false hope in th● promises. They will not run the race, and yet hop● to obtain the prize; they will not fight the batte● and yet hope to win the Crown; they hope for Heaven at the end, but they never act holiness as th● means, though happiness be entailed upon holiness Heb. 12. 14. v. Fellow 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 Statutes; 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 God's promises fulfilled, unless the Commandment of God be obeyed; They are but presumptuous persons who so rely 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.  
Use 1. By way of Lamentation, and that over two sorts of men.  
1. Over those that instead of labouring fo● 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 upon Eternity that follows.  
2. Over those whose minds and hearts are o●ly set upon Earthly things, and whose affections are fa●● 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 than wealth.  
Use 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.  
Use 3. By way of Exhortation, to exhort every one to labour after Eternal good things.   

CHAP. VIII.  
Use 1. BY way of Lamentation over those two sorts of men named, whom when I consider how much they prefer momentany pleasures before Eternal joys, 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 waist and destruction that should befall Moab, Jer. 48. at what time the spoiler 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 spoilt: 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 threatened here to befall Moab was only a Temporal Judgement; 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 eternity that follows.  
There are many indeed that have nothing to do, no callings wherein ●o employ themselves, no business to spend their time about; but let me make bold to tell them, especially the Gallants of our days, Tha● 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, aught to employ 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 employments: The Heathen Cicero hath taught us thus much, saying, Non generati a natura sumus, u● ad ludum & jocum facti esse videamur; sed ad severitatem potius, & ad quaedam studia graviora atqu● majora; Ludo enim & joco uti illis quidem licet, se● sicut somno & quietibus caeteris, tum cum gravibu● seriisque rebus satisfecerimus. We are not bred o● 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 flow. But our Age hath produced a generation of men, who do af●er a most strange manner spend their who●e time in Idleness. Men that seldom know of what colour the dawning of the day is; of whom it may be said, as ●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 ●●bosheth slept upon his bed at Noon, so these men are found to be in ●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 profaneness. It is said of Theodosia's the Emperor, 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 supplied itself with Oil, 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 Devil. As they of Gibeah, Judges 19 25. v. abused the Levites Concubine all night until morning; so to the shame of Christianity, they abuse and disorder themselves all night, and not until morning only, but night after night, not being contented to continue from morning until night till wine inflame them, as the Prophet hath it Isay 5. 11. v. but they second the days drunkenness with the night's excess. As they are never well until they be at it, so they never give over when they are at it, Prov. 23. 35. v. They can awake in the night to pursue that is evil, but sleep away much of the day without doing that which is good, without labouring after or so much as minding of the salvation of their Souls, and the enjoying of these Eternal good things.  
Or rise they early, they are in their rising but like the High Priests we read of, that early in the mo●ning, before it was yet day, were gathered together against Christ; they could not rest until they had apprehended and condemned Christ. No question but there were some of these Confederates that would not in all probability have been hired to come out of their beds or have broken their sleeps, to have done any thing that was good, but to persecute and condemn Christ; now sleep never troubles them, now they are awake before day, now they are up and abroad about the D●v●ls business. Who, alas! observes not many in our days to be of these High Priests minds? Men that if they rise early, yet it is not to spend the day to the glory of God; it is not to employ themselves in any thing wherein they can with confidence and a good conscience desire any gracious assistance from God; It is not to be active for God and Heaven, that great end wherefore they have their beings; It is not that while they have yet a day allowed them they may be providing for Eternity; But to spend the day in sensual pleasures and carnal delights; to waste and pass away their time either in Playhouses or Alehouses, those Palaces of Satan, Chapels of Hell, and Nurseries of all kind of sin and uncleanness; little considering that in such a day they thus live, thousands and perhaps millions of Souls are loosed from their bodies, and presented before God's Tribunal, there to receive an Eternal doom, and that themselves in a moment may be forced to bear them company.  
Dan. 4. 25. v. Seven times passed over Nabuchadnezzar; that is, he lived seven years like a beast: But many amongst us have lived seven years three times, yea seven times told, and yet cannot say they have spent seven days to lay in any provision for their Souls against that endless duration; these men live all their days like Beasts, and happy were it for them might they perish as Beasts.  
When some have thought day after day, and night after night, too little to labour in for Eternity; they can spend day after day, and night after night, in doing nothing ●or Eternity. That I may say of them as Ephorus of his Countrymen the Cumaeans, having no remarkable things to report of them, and yet desirous to insert the name of his Country in his History of the Grecians, relating what worthy acts many Nations had done; the Lacedæmonians, saith he, did this valiant act; the Athenians did other noble acts; but his Countrymen the Cumaeans did nothing; he had nothing to say of them, but that they had done just nothing. So in like manner we may recite this Holy man, who hath done much towards the gaining of Heaven; and that Martyr who chose rather to lose his life then lose his soul; and that Believer who never thought he could do enough in labouring for Eternal good things, but these men we speak of have done nothing at all.  
We may here c●y out with the Prophet, call for the mourning women; yea we may call for all such as are skilful of lamentation, to wailing, Amos 5. 16. v. Here we may excite all that know the worth of Souls, and the excellency of Heaven with the Eternal good things thereof, to sit down by the rivers of sorrow and weep: Lachrymis non verbis, miserationibus non orationibus opus est. O Christians, as often as we behold these kind of men, let us look upon them with eyes full of tears; as often as we speak of them let it be in words and expressions full of sorrow, with sorrowful and lamenting hearts; and yet let us not rest here, but every one teach his Neighbour lamentation: As that Phrase is Jer. 9 20 v. that there may be a voice heard, not in Ramah but in our own Country, lamentation and bitter weeping. Jer. 31. 15. v. Not Rachel only, but all Parents weeping for their Children, yea and refusing to be comforted for their children, because they are not more careful for their Souls and more industrious for Heaven, because they sottishly prefer swinish pleasures here, before a labouring to enjoy pleasures in Heaven for evermore; This very consideration should make us to lament with a doleful lamentation, Micha. 2. 4. v.  
2, By way of Lamentation, over those whose minds and hearts are only set upon Earthly things, and whose affections are fast nailed to the Earth, making all the motions of their Souls to wait upon their Earthly designs, and that so fixedly as if they had resolved upon no other Heaven than wealth; For which to gain, how do they lie, flatter, swear, deceive, supplant, undermine, wrong and oppress others; having darkne● the eyes of their consciences, by offering violence to the tenderness thereof, and neglecting the checks thereof, they can entertain and digest without scruple or reluctation, any means though never so indirect, any conditions though never so base, any advantage though never so dishonourable or unconscionable, to raise themselves in the World.  
Judas will betray the Son of God for a few pieces of Silver. Balaam will be contented to curse the Church and People of God, for a little honour and preferment. Gehazi will multiply lie upon lie, for a talon of silver and two changes of raiment. Micha's Levite for a little better reward than the beggarly stipend he had before, will neither scruple theft nor Idolatry. To gain a Kingdom, the bargain of treason is presently concluded between Absalon and the Devil. He that is greedy of gain will not be backward to lie in wait for the life of his Neighbour, Prov. 1. 18, 19 v Rather then Ahab shall not have Naboth's vineyard, poor Naboth shall be murdered. How do we see some enrich themselves by Sacrilege, as Ananias and Sapphira▪ Others by Bribery, as Felix. Others by extortion and grinding the Poor, as the griping Us●rer and unconscionable Tradesman. Others by Simony, as too many of our covetous Churchmen. The undone condition of many poor Families that are left with naked backs, empty bellies and languishing bowels, do too sufficiently demonstrate the truth hereof.  
The whole World abounds with men that do make nothing to break through many a hedge, to make many a gap through God's Law and their own consciences, that they may by shorter passages come, to what they aim at, then others. Oh how many lie under the Serpent's curse, Gen. 3. 14. v. They lick dust, and eat dust, and lie and wallow into the dust. On many the judgement of Corah is spiritually exercised: The Earth opened her mouth and swallowed up his body, but it hath opened her mouth and swallowed up their hearts, their time and their affections. These men are like the Israelites, who preferred Leeks and Onions before Quails and Manna; or like that Diaphontus, who refused his mother's blessing to hear a Song: Or like some low bred Persons, that prefer themselves before their betters, vaunting and boasting with much vanity and presumption, of themselves, and of all that belong to them, but despise others though their Superiors and betters: So these men having set their hearts upon things below, care not by what unjust and indirect means they come by them; they are resolved to get Rem, rem quocunque modo rem. They are of the mind of that Atheistical Politician, who said, Quod utile est, illud justum est; That which is profitable, the same is just and righteous; all is fish that comes to their nets.  
As it was said of Cicero, that he was gentle to his Enemies, froward to his Friends: And as it was unjustly charged by Joab upon David, 2 Sam. 19 6. v. That he loved his enemies and hated his friends: So it may be truly said of these men; They higly esteem what they should undervalue, and they undervalue what they should highly esteem; highly esteeming these poor things below, this Mam●●n of unrighteousness in the World, and not valuing the incomprehensible excellencies of Heaven, the inexplicable and inestimable glory there; and all those unutterable and ineffable felicities to be enjoyed at God's right hand for evermore. And why? Because their hearts, by excessive rooting in the Earth, are turned wholly into Earth, that they are even drunk with the love of the World; and no wonder then if, like the Gadarens, they prefer Swine before their Souls; or like him in the Parable, that would go to see his Farm though he lose Heaven: Or like the rich Glutton, who was so taken up with his great crop and building his new barns, that he never thought of Heaven, until he was in Hell: Or like thousands more in the World, who if they have but something to leave behind them for the good of their Children, they matter not whether they have any thing to take with them for the good of their Souls.  
Quis talia fando temperet à lachrymis? Who can refrain from tears, when he relates such a truth? Not the Apostle Paul, that blessed Saint and Servant of Jesus Christ; he cannot speak of them without weeping, Philip. 3. 18, 19 v. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of 〈◊〉 Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind Earthly things. Nor methinks can any other, who knows the worth of Souls and Eternal good things, but secretly weep for them. As Zanchy complained with much regret of the Lutheran ubiquitaries, that he found them ubique, every where to vex and molest him; so hath every Christian cause to grieve (oh that we could all of us with brokenness of heart bewail it) that these kind of men are every where to be found. And themselves are called to weep by the Apostle St. James, who looks upon them as Persons in a deplorable condition: Indeed none more frolic and merry, none dreaming of more content and freedom from want, none less fearing either miseries or judgements, than many carnal rich worldlings; although what they possess hath been gathered and scraped together by oppression and unrighteous deal. But see what the Apostle saith, Jam. 5. 1. v. Go to now ye rich men, weep and howl for your miseries that shall come upon you. Here we have assigned the reason why they should weep and lament, For the miseries that shall come upon you: That is, saith an Interpreter, partly sore afflictions in this life; but these are but the beginnings of sorrow; And partly also, Hell torments in the life to come; Hell torments are indeed miseries to come; and though here they laugh, yet there they will howl.  
O that such Earthly minded ones (that be rooting and 〈◊〉 in the Earth, as if they meant to dig themselves 〈◊〉 it, a nearer way to Hell) would consider this before the cold grave holds their bodies, and hot Tophet burn their Souls! The one is as sure as the other, if timely repentance prevent it not; for they have damnation for their end, Phil. 3. 19 v. Whose end is destruction. When an Angel of the Lord threatened the Israelites, not to drive out the Inhabitants of Canaan from before them, but that they should be as thorns in their sides, and their Gods should be snares unto them, Judg. 2. 3. v. In the two next verses it is said, v. 4. 5. And it came to pass when the Angel of the Lord spoke these words unto a● the children of Israel, that the people lift up their voice and wept: And they called the name of that place Bochim; That is, as it is in the Marg●n ● Weepers, because the People of Israel did weep abundantly in this place. And we have a strain of threaten in Scripture, against such who both sinfully get and use these Temporal things below; I say 5. 8. v. Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth. Luk. 6. 24, 25. v. Woe unto you that are rich: for ye have received your consolation. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep. Let us mind the words before we leave this point. 1. Here the Rich are threatened with this, That they have received their consolation; we may understand the words either Ironically, by way of a scornful jeer unto them that call it a consolation to have riches, and account them the only comfort of their lives; or at the most the words can intent no more than Woe be to you hereafter, for here in this life, and only here in this life, they have that they call consolation, they shall have none of this consolation in the other life.   

CHAP. IX.  
2. A Second use may be by way of Reproof, to those that never look after Eternal good things, but are wholly taken up with the pursuit of the good things of this life; labouring for the meat which perisheth, but not for that meat which endureth unto everlasting life; labouring only for back and belly, for food and raiment, but as for those things that endure to Eternal life, them they postpone to the things of this World: Here they do as we use to say, Set the Cart before the Horse; not only equalise Hagar with Sarah (though that were injurious enough) but they give Hagar the place, and make Sarah come behind as an attendant; they make Sarah to tend on Hagar, the Mistress to wait upon the Handmaid. Like the Gadarens they prefer their Hogs before Christ. Or the Jews that preferred Barrabas before the Messiah. With Esau they esteem more of a mess of Pottage than a birthright. 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 Mistress of the house trimming and dressing herself in a glass; and from ten until one, he observed she spent that time in plaiting her hair, painting her face and trimming her se●f; at one a clock, when she came to d●nner, expecting nothing but mirth, this ancient Father fell a weeping; and being asked why he wept, he turned himself to this Gentlewoman, and said thus unto her, I weep to see, that you have spent three hours in dressing yourself, 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 than another doth; but no pains at all for life Eternal, and to get a better assurance of Eternal happiness than 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, H●●. Ep. 1. O Cives, cives, quaerenda pecuma p●imum est, virtus post nummos: First look after ●iches, than virtue; first after money, than mercy; first make sure of the Earth, then of Heaven Most do, as that ●●● 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 show his respects to that, before he would so much as take notice of or show any respects unto this.  
As the Poet reports of his Achilles, that he had rather be a Servant to a poor Country Clown here, th●n to be a King to all the Souls departed: So these men had rather live here, and possess 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 preferred his part in Paris, before a part in Paradise: And ●s wretched an expression was that of another wor●d●y disposition: Let but God give me enough of Earth, ●nd I will never complain of the want of Heaven: We do every where meet with such Cocks of the World's dunghill, that prise 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 than their hearts with grace; to gain great Inheritances here, rather than to be Heirs to an Heavenly Inheritance hereafter. As that man in his sickness cried 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, th●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 Chri● was more than man. It is worth our observation, that when the Devil began his temptation on Chri●● he tempted him as the Son of God, and used two subtle arguments to work upon him thereby, to manifest and show his power: As first to turn stones i● bread: 3. v. If thou be the Son of God, command th● these stones be made bread. And then secondly, T● cast him self down from the Pinnacle of the Temple v. 5. 6. Then the devil taketh him up into the h●● City, and setteth him on a pinnacle of the Temple▪ And saith unto him, Cast thyself down, for it is written, etc. But when these weapons in the Devil's hands were soon repelled by our Saviour, the Dev● sets upon him as Man, and that he might not ●● foiled a third time, he used that which he knew seldom failed with me●● men, and this was to show 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 th●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 proffer of, and hopes to gain, the world's wealth, would not persuade, that nothing could be able to move him. A● 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 Devil's mouth (when he said, All these things will I give thee, if thou wilt fall down and worship me, 9 v.) lest 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 cried, Give me children or else I die) and too often take very ill courses, and use very unlawful means, to come thereby: As Tamar who chose rather to lie with her Father, then to die 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 public means are made use of. Now thus to do, what is it, but as if an Husbandman should be very diligent to gather in his ●ubble and leave out his Corn: Or as if a Goldsmith would carefully gather up his ●●oss, and disregard his Gold: Or as Jacob to lay his right hand upon the younger, and the left hand upon the e●●er child.  
It is spoken of some Jews by way of disgrace, that when they might have returned to Jerusalem out of Captivity from Baby●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 th●n to return to Jerusalem, which was their own Country, a●● a type o● Heaven, and where also was the true worship of God, 1 Chron. 4. 23. v. these were men of base spirits, and ●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 th●n Heaven, that make Earth their Heaven, Gold their God, that do worship the Golden Calf, and herein pro●e the Apostle's words fully, (Col. 3. 5. v. where he calls Covetousness Idolatry) these evidence themselves to be Idolaters, and no other th●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, than a piece of Gold. May we not say of these Americans, surely they never heard of the worth of Gold, or else they would no● exchange it for toys. 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 chief 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 chief, 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 chief intent 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 Husbandman contentedly undergoes a laborious seed▪ time to enjoy a happy c●o● afterwards. We every day see much gadding up and down in the World amongst men, like a company of Aunts 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 th●n another, and almost all, mo●e panting after, and labouring for, Temporal, th●n Eternal good things. Shall they take pains for Ear●●ly Mammon, and shall we take no pains for a Heavenly Mansion; shall they sweat and ●o●l and labour for these Temporal things, and we take no pains for Eternal?  
Much is spo●en in Scripture against slothfulness, Rom. 12. 11. v. Not slothful in business. Hebr. 6. 12. v. In the foregoing Verse saith the Apostle: W● desire that every one of you do she● the same diligence, to the full assurance of hope unto the end; And in this Verse he adds, That ye be not slothful. There is ● great deal of Spiritual sloth to be taken notice o● in the World; many lazy and dull spirited Persons, Persons, like that slothful and unprofitable Servant, who is mentioned and threatened 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, N● illi fal●i sunt, qui diversissimas res expectant, ignaviae voluptate●, & 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 ga●ning of any me●● Earthly thing; and much more true (as may appear by what hath been said before) in the gaining 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, lest, 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, Mat●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 freehold 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 spied out a good Land, Judg. 18, 9 v. We have seen the Land, and behold it is very good: and are ye still? ●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 ●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 itself 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 Country is before you, and such Eternal good things as you have heard described, are there to be possessed, arise and work, and lose not all that you have heard of for want of labour. As David said to Solomon, 1 Chron, 22. 16. v. Arise therefore and be doing, and the Lord be with you.  
Christians, you are labouring every day for meat that perisheth, you are engaged over head and ears in the pursuit of the things of the World. I● is a speech I have read of one Demades, when the Emperor sent to his Countrymen of Athens, to give him Divine honour, and they were loath to yield to it, but consulted about it, says he, Take heed you be not so busy about Heavenly matters as to lose your Earthly possessions: So say I, Take heed you be not busy about Temporal matters as to lose Eternal possession. Fellow therefore the Apostle's direction, Col. 3. 1. v. Seek those things that are above. Os homini sublime dedit. God hath given to men countenances erected towards Heaven, that they should not cast their eyes on things below, but lift them up to better, even things that are above. Christian, thy affections were made for those things that are above thee, not for those things that are below thee; A Christian should Superna anhelare, pant after glory and things Eternal; his affections should be carried above all Earthly Objects, he should not be content until he get up into Heaven; This Bird of Paradise, though he may with God's good leave sometimes touch upon the Earth and upon Earthly things, yet should he be mostly upon the wing, and what ever he enjoys here on the Earth should be to him, but Scalae & alae, Wings, and wind in his wings to carry him upwards.  
To conclude this first Part and come to the second; I shall use the words of Saint Austin, Volemus sursum, Let us fly upwards; so he somewhere reports that his Mother Monica said in a kind of trance, when she was near her death.   

CHAP. XI.  
2. I Come to the second Branch of this use of Exhortation, and that is to labour for Eternal good things chief and before all other good things; labour for these in the first place. Labour indeed we may and must for Temporal good things: Though Temporal good things are not so high as to be primarily desired, yet they are not so low as to be peremptorily neglected: They are a good Viaticum to a better Inheritance, they are great enablements to do service to God and good to others. Not a Christian, though a Believer, but hath relation to two Worlds whilst he lives here; he is a member of this World, but he is Heir of a better: Now so long as he is in this World he stands in need of what may help him in his way towards Heaven, or that may be useful for his better and more easy leading of this short and mortal life. Verily, were but the World kept in its own room, it would prove no enemy to Grace, to the Soul or Heaven; for no question, but there is a way of enjoying God, even in Worldly enjoyments, and labouring after the good things of this life  
The whole World, (says one) and all things contained therein, were made for man, and are so disposed in that ●ort, as they may best serve to the benefit and profi● of man, It seemeth nothing else then a vast house furnished with all things necessary, whose inhabitant, possessor or Fructuarius, is man. Supposing (says ●y Author) man were not in the World, there were no ●●se of the World; The World was never intended to ●e a desert, serving only for a den of wild Beasts and for a Wood of thorns, but for man to dwell in and inhabit, there to glorify his Creator in a right using of ●he Creatures, as well as any other way.  
A Believer may, questionless, with God's good leave, labour for the good things of this life, he ha●h God's allowance to endeavour to get an estate in the World, and to ha●e a share in the fatness of the Earth as well as in the dew of Heaven, as Isaac divides that ble●●ing of his, Gen. 2. 28 v. to Jacob; God give t●ee (saith he) of the d●w of heaven, and the fatness of the earth, and plenty of corn and wine. Though M●rie's better part, in the unum necessarium of the So●l, ●hou●d ●e ●ooked after in the first place; yet Martha's many things of the body should not be neglected. Your heavenly Father (said Jesus Christ our Saviour) knoweth ye have need of these things, Matth. ●. 32. v.  
And God hath promised to his People Temporal blessings, needful for this Natural life: In the Covenant of Grace, God promiseth not only to write his Law in our hearts, and to forgive our sins; but also to confer even Temporal good things, as they shall be serviceable to us in our journey towards Heaven, or for our more comfortable living in the World. Adam, when he fell, did not only lose his title to Heaven and all Eternal good things, but even to the Earth too and all Temporal good things thereof; but when God makes a Covenant with any of the Sons and Daughters of Adam, it shall give them a title, not only to Heaven, but also to the Earth; they shall be as Heirs of Salvation, Heb. 1. 14. v. so inheriters of the Earth. Matth. 5. 5. v. Blessed are the meek, for they shall inherit the earth. Psal. 37. 9 v. Those that wait upon the Lord, they shall inherit the earth. 22. v. Such as be blessed of him shall inherit the earth. 29. v. The righteous shall inherit the Land, and dwell therein for ever. 34. v. Wait on the Lord and keep his way, and he shall exalt thee to inherit the Land. And therefore, in old time, the best men were likewise the richest men, as Abraham, Isaac, Jacob, Job, and David.  
Abraham's Servant saith, Genes. 24. 35. v. The Lord hath blessed my master greatly, and he is become great, and he hath given him flocks and herds, and silver and gold, and man-servants and maidservants, and Camels and Asses.  
Jacob speaking of his two bands, or great herds of Sheep and Camels that went before him, saith Gen. 32. 10. v. With my staff I passed over this Jordan, and now I am become two bands. Job 1. 1. v. Job was a perfect man and a just, one that feared God and eshewed evil; Now one of the next things mentioned of Job is his substance, 3. v. which was very great, Seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred she-Asses and a very great household, so that this man was the greatest of all the men of the East: As Job was eminently rich, so he was eminently good; as by Providence he was made eminently rich, so by Gra●e he was also eminently godly, none like him in all the earth.  
And moreover, Temporal good things are God's blessings that came with a promise; God hath promised his own People such a share and portion of them, as shall be needful for their more comfortable being and living in this World. It is not my purpose to enlarge upon this subject, yet would I leave a few words with you to encourage you to labour even for these Temporal things, forasmuch as God hath promised them; 'tis promised to him that fears the Lord, Psal. 112. 3. v. That wealth and riches shall be in his house; That is, when God seethe it good; for all promises of Temporal mercies must be understood with an exception, they are not to be taken absolutely, but conditionally: So far as they are helps to the furthering of a Christians main good, and no hindrances of his everlasting welfare, so far he may be sure to be a partaker of them, and God will b●ess his endeavouring to gain and possess them. Whatsoever he doth it shall prosper: Psal. 1. 3. v. Indeed we cannot instance in any Temporal good things, but in one place or other there is a promise made of it to the Godly, Godliness hath the promise of this life. What God hath promised to give, his People may with his good leave labour for.  
But notwithstanding what I have said, a Christian's care should be, that whilst he hath his hands in the Earth, his heart should be in Heaven; and he should learn to live above those things which he cannot live without: his chief labour and pains should be to gain such things which will be of most use in Heaven. I may say of the best of all Temporal things, as the Philosopher said of the City of Athens, That it was a City, Ad perigrinaendum jucunda, but ad habitandum non tuta: Pleasant for journeying, but not safe for dwelling: So these things are comfortable and useful for us journeying towards Heaven, but they are not such things as will be of use when we come into Heaven. It is good counsel that one gives, Omnia ista contemnito quibus solutus corpore non indigebis: Despise whilst you are in the body, those things whereof you shall have no need when you are out of the body: Those things that will be of use in Heaven should principally be laboured for on Earth.  
We cannot better show ourselves to be wise Christians then by taking off this course, as I shall by and by show. You know what Christ said, when he came to determine the question between the two Sisters, (even now named) Martha and Mary, Luk. 10. 42. v. Mary hath 〈◊〉 that good part which shall not be taken from her. And why that good part? because she had chosen that which should not be taken from her. Verily he makes the best choice that prefers those things that will last, those things that death cannot rob us of, before all other good things in the World.  
It was the saying of Aristotle, (that great leader of the School and most Eagle-eyed into the mysteries of Nature of all Philosophers, called therefore Nature's Secretary) concerning knowledge: That a little knowledge, though but conjectural about Heavenly things, is to be preferred above much knowledge, though certain, about inferior things: It is true herein also, that a little of those things that are Eternal is to be preferred before a great deal of what is mee●ly temporal: And this should make every one to labour ●or Eternal good things, as the same Ari●●otle studied Philosophy; he studied Philosophy in the morning, that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but Eloquence in the afternoon, that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: his chief study was that o● Philosophy, as for Eloquence and other studies, they were only by the by, as we say.  
Indeed no time better spent than what is spent this way: I find it reported of Suarez, a very learne● man, one who wrote many Tomes of Dispu●ations that he prized the time he set a part for the searching and examining of his heart in reference unto God above all the time that ever he spent in other study's his conscience felt a relenting pang for strength an time so ill employed; this time and strength, had i● been spent in searching and examining his heart, ha● been better spent; and so of every Christian, thei● time cannot be better spent then in labouring for wha● will advantage the Soul in reference unto Eternity and for Heaven, where he hopes to spend his who Eternity. Even Heathens have highly esteemed tho● Eli●ian delights which they did but fancy, an● have undervalved and contemned the things here be low: how sad a thing is it, that a Christian's hear● should not be more taken up with Heavenly delights, which (as I shall show afterwards) are no fancies, but certainties.  
Now to back this second branch of the use of Exhortation, I shall add the following Motives to what hath been said, by way of Confirmation.  
Motive 1. Because Christians labouring or not labouring for Eternal good things, will bespeak them wise men or fools.  
Motive 2. Because the greatest of Temporal good things, without Eternal good things, will leave a man a Beggar, leave him in an undone condition.  
Motive 3. Because Eternal good things, even without Temporal good things, will make a man a rich man.  
Motive 4. Because Eternal good things are real good things, and all Temporal good things are but imaginary good things.  
Motive 5. Because Eternal good things only are they that will be for a Christian's life.  
To persuade all men to labour chief for Eternal good things, I shall, besides what I shall now add, desire every one to call to mind those eight particulars, mentioned in the sixth Chapter. And when we remember that God hath commanded this very thing; That these things are the chiefest of good things; The only lasting good things; Good things always desirable; The only satisfying good things; Good things that do concern the Soul; Good things about which our labour will not be in vain; Neither will it ever repent us to have laboured for them; I conceive the Exhortation will be sufficiently backed with Motives.   

CHAP. XII.  
1. MOtive. Because your labouring or not labouring for Eternal good things will bespeak you Wisemen or Fools.  
My discourse will fall into these two parts.  

1. Your labouring for Eternal good things will bespeak you Wisemen.  
2. Your not labouring for them will bespeak you Fools. I do begin with the first.   
1. Your labouring for Eternal good things will bespeak you Wisemen. There are more fools in the world than such as we say are to be begged for fools; men who are defective in their naturals, that are mere Idiots and void of natural understanding. Solomon affirms this in his Proverbs, always styling the wicked man the fool, Prov. 1. 7. v. The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction. 22. v. How long ye simple men will ye love simplicity? and the scorners delight in their scorning and fools hate knowledge. It is the wicked man here that Solomon styles fool; the man that cares not to be made wise to salvation; the man that cares not for the knowledge of Eternal good things.  
There was not a man in all Egypt to be found so wise as Joseph; why so? Because foreseeing the years of famine, he filled their Storehouses 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, Mi●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 show 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 Grasshopper, 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 days in sinful delights all the days 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  Christian is like the Annt or Bee, that toil 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 carried 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 die▪ they may die 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 die 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 me● 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 joys, 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 recompense 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 Politicians, 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 inferior 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 itself 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 Hyssop or Pelitory on the wall: Though we were as one says 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 satisfy 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 ●ruditi videntur, quibus nostra sunt ignota. I cannot take them for Scholars 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 than 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 ways 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 Politicians 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 outrun 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 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 than mercy, of Earth than Heaven, of fading vanities than Crowns and Sceptres 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 coloss. 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 judgement that is laid upon that man whom God brings to beggary, and yet how many are through riot and excess brought even to a mor●el of bread, nay forced to beg their bread? a truth which Christ noteth in him that is commonly called ●he prodigal Child: Through his prodigality he ●rought himself to such beggary and penury, as He ●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 ●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 ●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 dried 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 prophecy against Ely his House one thing threatened 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 befall 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 prays 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 prays against proverty; Lest I be poor and steal, and take the name of my God in vain. Beggary is a great judgement and exposes to such ways and courses as will bring further judgements; 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 prays against extreme 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 die: To beg in old age, oh 'tis 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 lim●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 lim●s as thou now dost.  
'Tis sad when a Family is full of wants; it would cut our hearts to see the naked walls, the ragged , the mean lodging places, and hear the cries of hungry bellies in some Families. Little do many know how some are bitten and pinched with want and extreme penury, oppressed with poverty, living as so many Lazars, in a starving and famishing condition.  
Is it so sore a judgement 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. Beggar's here do oft become the scorn and contempt of men that dwell about them; Beggars in Hell will be made the scorn, not of men only but of God and Angels. Beggar's 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 clothed with purple and scarlet, that have their hundreds and thousands by the year, that have their chests well filled, their tables well spread, that far 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 days 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 Nabuchadnezzar, Nabuchadnezzar sets up Mattaniah his Father's brother to be King, and changed his name to Zedekiah, 2 Kings 24. 17. v. Mattaniah signifieth the gift of God; but Nabuchadnezzar 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 stripped of all what now they possess of the world, and be left worse than 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 more Corn than 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 Linens: But behold a change, in Hell he begs, for what? Not for wines of Candie to delight his palate: 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 Crystal, 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 straight, 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 stomaches 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 ●n Gideon's fleece, Judg. 6. 37, 38, 39, 40. v. One ●ime that was wet and the floor dry; 37, 38. verses, Behold I will put a fleece of wool in the floor: and if ●he dew be on the fleece only, and it be dry on all the ●arth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said, And it was so: for he risen up early on the morrow, and thrust ●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 ●e, and I will speak but this once: Let me prove, I pray thee, but this once with the fleece, let it now ●e dry only upon the fleece, and upon all the ground let there be dew: And God did so that night: for it ●as very dry upon the fleece only, and there was dew ● 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 crumbs: 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 increased, 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 ●ewels.  
What else can that place in 1 Cor. 1. 26. v. be but as a thunderbolt 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 joints 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 die without any care of Eternal good things.  
Oh the great alterations amongst men that will be at the day of Judgement! Lazarus shall then be received into Heaven and Eternal glory, but Dives, who was rich and fa●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 inferiors, only because of their wealth and greatness, when these shall find themselves stripped 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 profit after death, but the Inheritance fadeth not away.  
The moment wherein a man dies bereaves him of all his worldly gifts and enjoyments. In that instant wherein Heliogab●lus died, an end was put to all his sports, pleasures and delights. In that instant wherein Croesus died, an end was put to his enjoyment of great riches and substance. In that instant that Ahasuerus died, he was bereft of his hundred and twenty Provinces, In that instant thou diest, (though now thou possessest great houses, fair revenues 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 Emperor, ruling over many flourishing Kingdoms, and he who was a Peasant, hardly owner of a small Cottage, are equal; the one enjoys no more of this world than does the other: Croesus possesseth no more than Irus; Dives then Lazarus; nor the King more than the Beggar.  
As in a Stage-play, it imports little who plays 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 Ploughman, Alexander and the Beggar, the King and the Peasant, the Sceptre and the Spade, the Master of the greatest glory in the world, and the most contemptible in the world. Divitiae corporis paupertatis plenae sunt; Earthly riches are full of poverty, says one. I am sure that they who here enjoy nothing but Earthly riches will be laid afterwards under an everlasting poverty.  
I may here use his words, who said of these Earthly things: Si adsunt ornant, si absunt non tollunt. If we have them they help us, if not they do not undo us. How many do we hear cry out after a fire, or after any other great loss? Oh they are undone, they are undone, they are even beggared▪ why what is the matter? they have lost much of the world, lost an Estate, lost what they thought they should have lived upon, lost what they hoped should have maintained them in their old age, and now they are undone, now they are made Beggars. No Christians▪ they are not all undone that lose riches upon Earth, but they that have none laid up in Heaven; these are the poor men indeed, these are the undone men, these are the Beggars.  
Should some great Person, possessing a vast Estate, be banished out of his Country by his Prince into some Foreign Country, and not be permitted to carry one penny with him of his great Estate to live upon, and he hath not one penny laid up before hand in that Country; would not every one say, This great Man is undone, he is made a very Beggar, it cannot be thought otherwise but that he must beg his bread, in the place whither he is banished. How many such undone ones will there be? How many such Beggars will there be hereafter? Men that now possess much in the world, but have nothing at all in Heaven; Men that have here store of treasure, but no treasure in Heaven; Men that have riches to serve their turn and to spare, In nunc saeculo, as I find that Text hath it, 1 Tim. 1. 17. v. In the world that now is, but none for the world to come; they possess much Goods, but they possess only this world's Goods, as St. John calls them, 1 John 3. 18. v. Not any thing of Heavens good. When God packs these men out of the world, what are they permitted to carry with them? Nothing, not a penny: So much the Psalmist tells us of the rich man, Psal. 49. 16, 17. v. When he dyeth he shall carry nothing away, his glory shall not descend after him, Though whilst he lived he blessed his soul. And says the Apostle, 1 Tim. 6. 7. v. We brought nothing into the world, and it is certain we carry nothing out. The Prince carries no more th●n the Peasant, the Peer no more th●n the Ploughman, the Conqueror no more th●n the Slave, the Rich no more th●n the Poor.  
Saladine on his deathbed, gave charge that his inner garment should be fastened to a Spear, and born● Ensign-wise at his Funeral, and an Herald to proclaim, This shroud is all that Saladine, Conqueror of the East, carries away with him. Indeed I read of one that being ready to die (as I have hinted before) put a Twenty shillings piece of Gold in his mouth, he would ●ake that with him into the Grave; if he must leave all the rest, yet that he would take with him. But believe it Christians, they that hav● nothing else to take with them, with find the whol● world not able to purchase for them in Hell one dro● to cool their tongues.  
3. Motive. Because Eternal good things, even wi●● out Temporal good things, will make a man a rich ma● Though the greatest or most of Temporal good things without Eternal good things, will leave a man a Beggar, yet Eternal good things, without Tempor● good things, will make a man a rich man. And i● this sense how many rich men are there in the work● who yet it may be have not a penny in their purse, b● live as we say from hand to mouth, not having t● lest patch of Land in the world to sustain them.  
Those mentioned in the former, and those that f● under this point, mind me of the words of Solom●● Prov. 13. 7. v. There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches: I may allude to these words thus, viz. As they in the former Motive are worldly rich, but Spiritually poor; so those that will fall under this Motive though they be worldly poor, are yet Spiritually rich, being enriched with the unsearchable riches of Christ, as the Apostle calls them, Ephes. 3. 8. v. that is to say Justification, Adoption, and Glory.  
It is a truth seriously to be thought upon; that though some men have never so much of the world, yet may they truly be counted poor, and certainly will be Beggars hereafter; but he that bathe a portion of Eternal good things, though never so little of the world, is a rich man. When that Scholar of Apelles would paint Helena, be painted her richly drawn in costly and glorious apparel, hung all over with Orient Pearls and precious Stones; though all Possessors of Eternal good things are no● so externally, yet are they so internally, their Souls are richly hung and bespangled with the Orient Pearls of Spiritual Graces (one of those Eternal good things mentioned before) and these are true riches indeed, Verae divitiae non opes sunt sed virtutes; called therefore durable riches; Prov. 8. 18. v. The riches of Grace excel all other riches, The merchandise of it is better than the merchandise of silver, Prov. 3. 14. v. Each Grace is of more worth than many Kingdoms. It is far better for a Christian to have his Soul filled with Grace then his Chest with Gold. Grace to the Soul is as the Diamond to the Ring, not only beautifying of it, but also enriching of it. 'Tis that which makes a Christian be accounted a Jewel, Mal. 3. 17. v. And such riches have all they who are Favourits of Heaven, who are Heirs of Salvation, and that have been successful in labouring for Eternal good things. They are all great Heirs, Rom. 8. 17. v. Heirs of God and joint heirs with Christ, such as shall possess the same glory with Christ.  
One that is Heir apparent to a Kingdom, though being but young, he hath not a penny in his Pocket is yet accounted rich, such are all in a state of Grace, what ever they are for the present, are yet destinated to the greatest honour, they are all of them as so many Princes under years: though many of them be poor and beggarly ones in the world, yet have they this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this dignity put upon them to be Heirs of the fairest Kingdoms that ever was, and their heads destinated to the most glorious Crown that ever was worn. There are (none doubts of it) most magnificent and splendid Crowns in the world, but the splendour of the richest Earthly Crown is but like the shining of a Glow-worm, brightened at the night-shining of the Stars, in comparison of the Crown of Heaven, which is as the glaring of Diamonds or Crystal Looking-glasses, the gloss of cloth of Gold and Tissue, at the sight of the Noon-Sun, every gemm in this Crown of Glory is lightened and heightened to a true transcendency of translucidation and lustre. It may be said to every one of these Gracious ones: Cogita te Caesarem esse, Remember thou shalt one day be a King with God in Glory, upon thee shall be settled such Crown-Revenues as no Earthly King could ever boast of.  
We read of some indeed that are poor in the world, but withal it is said of them, that they Are rich in faith and heirs of the Kingdom, Jam. 5. 2. v. Harken, my beloved Brethren: hath not God chosen th● poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him. Faith, says an accurate Preacher, is an enriching Grace, it brings all Christ's riches into the Soul, it entitles to the promises that are a Christians Magna Charta for Heaven, and are themselves full of Heavenly riches, it gives a Believer right to the everlasting Inheritance reserved in the Heavens, an Inheritance that could not be bought with all the wealth of the world, an Inheritance which doth more excel all the wealth of the world, than the purest Gold doth the drossiest dirt. Our hopes cannot conceive what this Inheritance will be; when we come to possess it, we shall know what it is. 1 Pet. 1. 3, 4. v. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus Christ ●rom the death, to an Inheritance incorruptible and undefiled, and that fadeth ●ot away, reserved in Heaven for you. Here is the Believers title to this Heavenly Inheritance; He is ●o poor man certainly tha● hath a good title to show ●or some great Inheritance.  
It was once the design of Alexander the Great to ●ave been Master of the who●e world, the which had ●e effected, yet would it not have contented him, ●is heart would not have been therewith satisfied, he ●ould have wept, that there was not another world ● be enjoyed. I read that when Captain Drake ●ok St. Domingo in America, in the year 1585. in ●e Town-hall were to be seen the King of Spain's ●rms; and under them a Globe of the world, out of ●hich arose a Horse with his fore-feets cast forth, with ●is inscription, Non sufficit Orbis. Great were the Dominions of Charles the Fifth, who ruled over eight and twenty flourishing Kingdoms. Darius' King of the Medes, who vanquished Belshazar, we read of him that he appointed One hundred and twenty Governors, which should rule over the whole Kingdom, Dan. 6. 1. v. From whence it is inferred that he had so many Provinces or Nations under him, every Governor having the charge of a Province. Ahasuerus took state upon him because he reigned over an hundred seven and twenty Provinces, from India to Ethiopia, Esther 1. ●. v. But what are the large Dominions of Charles the Fifth, Darius or Ahasuerus, to what Alexander and the Spaniards unsatiableness desired? The world was but enough for them to conquer and possess; They would have been what Amurath the Third styled himself, and the great Cham of Tartary reputes himself, the Monarches of the whole World. But the Believer hath the promise of two worlds, this that now is and that which is to come, 1 Tim. 4. 8. v. he hath two worlds entailed upon him, he hath made over unto him all the blessings of this present world (so far as they conduce to his present happiness) and of the world to come absolutely.  
It is true the Church is called the Congregation ● the poor, Psal. 74. 19 v. Forget not the Congregation of thy poor for ever: A miserable sort of me● they are many of them, who oftentimes are destitute of all worldly advantages; yet have they one advantage above all othe●s in the world, and that is this▪ The Lord is their portion. Levi that had no portion amongst his Brethren, yet had the Lord for his portion; so these men unto whom God hath given Eternal good things, though they may have no portion many of them of any Temporal good things, yet have they a portion in an Eternal God, Jer. 31. 33. v. I will be their God and they shall be my people. And happy is that people whose God is the Lord; Psal. 144. 15. v. Who can sufficiently lay open their portion, that have the Lord for their God. Psal. 16. 15. v. The Lord is the portion of my Inheritance: Impossible it is that any should have God for their God and be accounted poor. Rich men are ready to boast of their riches; hence that prohibition, Jer. 9 23. v. Let not the rich man glory in his riches; which prohibition is followed with an injunction, 24. v. But let him that glorieth, glory in this, that he understandeth and knoweth God; yet not with the knowledge of the brain only, but with such a knowledge as sinks down into the heart, and works upon the affections; not with such a knowledge of God, as only Heathen Philosophers and mere carnal Christians have of God, knowing him to be the Creator of the world; but with such a knowledge as a Christian, in Covenant with him, knoweth him, he knoweth him to be his God: And such a knowledge of God hath a Soul enriching excellency in it; 1 Cor. 1. 5. v. Ye are enriched with all knowledge. I am sure that they who know God after this manner, have cause to boast that they know God, they may make their boast of God, and have more cause to glory in God, than the richest man hath cause to glory in his riches; they may upon better grounds boast of God than the Jew in Rom. 2. 17. v. they may boast of God upon the like grounds that the Psalmist does, when he says, Psal. 34. 2. v. My Soul shall make her boast in the Lord; And again says the Church, Psal. 44. 8. v. In God we boast all the day long.  
Rich men in the world are called happy men: I am sure that they who have God for their God are happy men; read that place but now named, Psal. 144. 15. Happy is that people whose God is the Lord; They have him for their God in whom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all fullness, Col. 1. 19 v. And who is Bonum in quo omnia bona, their Souls need to look no further for any thing to enrich them, here they may wri●e a Ne plus ultra; God is quies animae, Psal. 116. 7. v. Return unto thy rest, O my Soul, for the Lord hath dealt bountifully with thee. God communicates and doles out himself, amongst those who have him in Covenant with them. The Babylonians are said to make more than three hundred several commodities of the Palmtree; but none can reckon up the many thousands of good things, that all interested in an Eternal God have in him.  
It is said of the great Duke of Guise that (though he was poor as to his present possessions) he was the richest man in France, in Bills, Bonds and Obligations, because he had engaged all the Noble men in France unto himself, by preferring of them: So you see that a Christian interested in these Eternal good things is the richest man in the world, though he may be poor as to his Earthly possessions; though he may be temporally poor, yet he is Spiritually rich, and so he makes good that riddle of the Apostle concerning himself, 2. Cor. 6. 10. v. As having nothing yet possessing all things; That is, as having nothing, Re, yet possessing all things, Spe. It seems no less than a Paradox what is said of those Churches of Asia, Smyrna and Laodicea, but is a real truth: Laodicea was the very worst of all the Churches of Asia, and she thought herself rich and increased in goods and to have need of nothing; but she was indeed wretched, and miserable and poor, and blind and naked, Rev. 3. 17. v. Whereas on the contrary Smyrna was one of the best Churches of Asia; of which Church Christ sayeth: I know thy poverty but thou art rich, Revel. 2. 9 v. though the Church of Smyrna was outwardly poor yet she was inwardly rich: And such are all those who have laboured for, and by their labour have gotten a share of Eternal good things; though possibly they should be outwardly poor, yet are they inwardly rich; though now they may be oppressed and made miserable with Temporal wants, yet will be hereafter made blessed and happy with Eternal enjoyments.  
4. Because Eternal good things are real good things, Temporal good things are but Imaginary good things. There is as much difference between Temporal good things and Eternal good things, as there is between a shadow and a substance; as there is between Counters and currant coined Gold, between Entia and Non Entia, things that have a being and things that have no being; says▪ Solomon, Prov. 23. 5. v. Wilt thou set thine eyes upon that which is not? Why are thy desires so ardent for that which is not, that is but a mere Cipher without a Figure before it.  
The things of this world are only Beryls, no true Diamonds; they are Juno in the pursuit, but Clouds in the enjoyment. They are not what they do appear; they are like some double Pictures which are sometimes showed unto us, Pictures that are so made by the making up of the cloth or paper in folds and pleats; that being looked upon one way they represent one shape, but being looked upon another way, they present another shape; As some represent the face of a Woman the one way, but the other way a Serpent: Or an Emperor's head one way and the head of a Fool another way. So look upon Temporal good things one way, with Carnal eyes, and they are substantial enjoyments, the only desirable good things, real certainties, present felicities and absolutely necessary to be laboured for; but look upon them another way, with Spiritual eyes, and then they are but vanities, fancies, and empty imaginary contentments; no foundations for the Soul to build her happiness upon; in a word they are directly contrary to what they do appear They are but like to Hercules' Sacrifice, who offered a painted man to the Gods instead of a living man. They are but painted faces, no true natural complexions; And hence they are so bewitching, which they could not be, did they appear in their own Native colours. If Jezabel had not painted her face, she had not gotten so many doting Adulteres to have fallen in love with her as she did.  
What Pareus is noted to have said, concerning Aristotle's arguments, whereby he would prove that the Wo●ld neither had a beginning nor would have an end, is applicable to my purpose. These Arguments, says he, be but Inania Sophismata ad obscurandum veritatem, ingeniose magis quam solide excogitata; Vain Sophistications to obscure the truth, having more wit than matter in them: So may I say of these things, they are but vain Sophistications, having more fancy than of reality in them, to make the Possessor of them happy; being empty Clouds, Wells without water, but very shadows without any substance.  
When Master Roger Ascham asked the Lady Jane Grey how she could lose such pastime, her Father with the Duchess being a hunting in the Park, she smilingly answered, All the sport in the Park is but a shadow of that pleasure I find in this book; having a good book in her hand. It is true of whatsoever good things the World affords, the best of them are but a shadow of what Eternal goods Heaven doth afford. Look how much substances do exceed shadows, so the shadowy great things of the Earth are excelled by the great good things of Heaven. I ache a Catalogue of all those things below, that men's hearts are so much set upon and thirst after, and I may say of them all, that they be all of them to those Eternal good things, mentioned before, but as the shadow of a shadow, like the reflections of a rain bow, when it seems to be doubled in a Cloud; The rainbow itself is but a shadow, what is the shadow of this shadow? nay, what is the third generation of a shadow, as sometimes, when the reflection is strong, three are seen at once; Verily all things in the world, even the most excellent of them must stand in the lowest degree of these, if compared with God the Father, Son and Holy Ghost, if compared with Grace and a good conscience: Those things are but shadowish and seeming good things; God and Christ, Grace and Eternal glory are real good things, they are substances and no shadows, no lies, no falsehoods nor any varnished appearances of good.  
Narcissu● a beautiful youth, though he would not love them that loved him, yet afterwards fell in love with his own shadow: So those whose hearts are so inflamed with love to the world, that they have not hearts to labour after any thing else, they are 〈◊〉 here fallen in love with a very shadow, so the Apostle hinteth, 1 Cor. 7. 31. v. For the fashion of this world passeth away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word signifieth a Mathematical Figure, which is a mere notion and nothing in substance; It is a notable diminishing term in the Original, as if the world were not a substance, but a fashion, a Scheme, an apparition, a show, a pageant or imagination. I have read of a King of Persia, that he would have an Imaginary Heaven, and therefore he prepared for himself a brave Palace, and in the top he made the Heavens, and underneath Clouds, that with art moved up and down, and distilled rain and made thunder; and he made a brave Throne glistering above the Clouds: Indeed this might be sufficient for an Heathen, but an Imaginary Heaven is not sufficient for to entertain the Lamb's wife, to refresh the suffering Martyrs, to reward God's People; God hath provided for those who are as the Apple of his eye, who are the Signet on his right hand, his Portion, his pleasant Portion, his Inheritance, his Jewels, his Royal Diadem, other manner of things than these, another manner of felicity than the world affords, which is but Bracteata saelicitas, a felicity but tined over, which when it is at death worn off, the greatest admirers thereof will find that all their life they have been as it were but in a dream, they have dreamt of an happy condition they thought themselves to be in, but no such-matter.  
The enemies of the Church that had in their hopes and expectations devoured Zion, in Isay 29. 1. v. are compared to an Hungry man that dreameth he eateth, but when he is awakened his soul is empty: or, as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soul hath appetite: And saith that Text, So shall the multitude of all Nations be, that fight against Mount Zion. In a dream a man being hungry and thirsty, he dreameth perhaps that he eateth and drinketh, and while he sleepeth he hath some imaginary refreshing and satisfaction, but ●hen the man awaketh, all his eating and drinking proves nothing, and his refreshing and satisfaction proves to be a mere delusion and just nothing. Thus it is with many men in these Temporal enjoyments, their life is but a dream, all the while they live they are as men in a dream, and are never awaked till they come within the borders of Eternity. And what do they dream of? what are the thoughts of these dreamers heart? They dream that they are some great Ones, as Simon Magus thought of himself. They dream that therefore God loves them, because he hath enriched them. They dream that they are happy, because they are wealthy. Though not all interested in Eternal good things, yet they dream of future happiness in Heaven, but have no thoughts of future torments in Hell; like Joseph who dreamt once and again of his preferment, but never of his imprisonment. They dream as to their Eternal estate, that they are rich and increased in goods and lack nothing, as did the Laodicean Church, lying in a deluding dream upon mistake of her Spiritual estate, but they are wretched and miserable, poor and blind and naked, Rev. 3. 17. v. And by these deluding dreams they are taken off looking after the real and Eternal happiness of Heaven: As those filthy dreamers, Jud. 8 ●. despise dominion and speak evil of dignities, so these foolish dreamers because they enjoy an Imaginary happiness here in this World, set light by the happiness of Heaven. These dreams make them to pursue Earthly good things hotly, the which, without Eternal good things, will leave them in Hell certainly. And it is to be admired how much these men hug these shadows and empty shows; bow down to these Images and Fictions; embrace these Imaginations; please themselves with these sigments and fond conceits; delight themselves with these vain think and phantasms.  
It is real truth that the Scriptures, those Oracles of truth, call the splendid braveries of this world but lucid fantasies, the pomp and state of the great ones but a vain show, their gl●ttering glory but a vanishing appearance; Agrippa after a Princely manner and in great state comes to have the hearing of Saint Paul, Act. 25. 23. v. but Saint Luke calls all his pomp but a fancy; he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with great fantasy, or vain-shew. And it is as certain a truth that those men, who because they possess no small store of Temporal good things apprehend themselves happy, will find their apprehensions mere apprehensions, their felicity but an Imaginary fancy, they will hereafter see that they have been deceived like men in a dream, who when they do awake miss of those great things they dreamt of, and their raised expectations do sink with disappointment. It will be with them as it was with certain Witches I have read of, to whom in the night time the Devil did bring (to their thinking) good pieces of Gold, but in the day time when they were awake and they went to make use thereof, all proved but withered leaves. So now these men please their thoughts with golden matters; but at death when they shall pass away as men in a dream, and shall not be found, Job 20. 8. v. then they will not find that made good and realized, when they awake in the morning of the resurrection, which they dreamt concerning Temporal good things in this life; then their dream● of happiness will be dashed; then they will know what they laboured so much for in the world, was but an Imaginary no real good, and that Eternal good things were the only good things.  
This very consideration should make all men to set an high rate and price upon Eternal good things; this should attract their hearts and draw them to labour after them chief and above all things whatsoever, and to overlook all the greatest and best things of this life as empty and void of what men expect to be in them, and that should make the soul Eternally happy.  
O how should the thoughts hereof make Christians labour and take pains for Heaven, and the things of Heaven, which are really what the Scripture reports them to be.  
5. Motive, Because Eternal good things only are they that will be for a Christians life. How glad are many men when they are got into such a way of living as will serve them for their whole life; if they have gotten but a Service, an Office, any preferment, or what else they know will be for their life; Or if they have but made a good Bargain about a Farm or the like, that will help them to live comfortably all the time of the life; this much contents them and sets their hearts at rest.  
Christians we are all of us made to abide for ever, to live in Eternity. What are a few years here unto Eternity? What are forty, fifty, threescore, or an hundred years here, if compared to Eternity? Old Parr lived an hundred and fifty years, but what is that to Eternity? The old man of Bengala in the East Indies was three hundred thirty and five years old, when he came to the Portugals; from whom, for his miraculous Age, he received a yearly stipend; but what is that to Eternity? Johannes de temporibus lived three hundred sixty and one years, but what is that to Eternity? Adam lived nine hundred and thirty years, Noah lived nine hundred and fifty years; Methusalah lived longest of any, even nine hundred sixty and nine years, he wanted but thirty one years of a thousand: but what is the longest life to Eternity? what are a thousand years to spend here? we must abide for forever; our life hereafter will be Eternal, Eternal? how long is that? nay that is a thing which the most skilled in Arithmetic will want figures to express. Imagine the number of stars in the firmament, the piles of grass upon the earth, and the grains of Sand upon the Sea shore, yet will not all those put together set forth the duration and years of Eternal life; though every star and every pile of grass, and every grain of sand should be used to express so many millions of years or Miriads of ages as there are drops of water in all the Seas and Rivers in the world.  
If men had no other life to live but this here in this world, than they might content themselves only with the things of this life, but they have an everlasting life, therefore should they make some provision answerable thereunto; not providing only for this life which is but a span long, and neglect another life that is so spacious, We must all live for ever, 1 John 2. 17. v. And truly these thoughts of Eternity should be prevailing thoughts, and over-awing thoughts.  
I speak not to one here, but must live an Eternal life one way or other, both young and old must live in a season beyond this season: And being we must all of us live Eternally, it should call upon us to labour for Eternal things, for such things as will endure all our life long. Amongst the Customs that have been observed amongst the rites and ceremonies in making Bishops, they have this speech to them, have Eternity in your minds. O that we all could work this upon ourselves that it might prevail with us to seek after that which is Eternal,  
Think with yourselves, Christians, these bodies of yours, though frail and mortal, must yet live forever, these souls of yours must live forever. And it becomes us therefore to labour after those things that will endure forever, for things that will endure beyond a season, that will continue after millions of ages, and longer than the ages of a million of worlds.  
For want of considering that life which must last through all Eternity, and providing for the same, when men have come to die, and seen Eternity before ●hem, how hath the sight thereof amazed the souls of ●en. I have read of one who in a dying condition, ●aving his thoughts upon Eternity, said, If it were ●ut a thousand years, I could bear it, but seeing it is ● Eternity thus amazeth me. Surely if men did but ●riously think upon Eternity, they durst not neglect providing for it, they would not lay aside all labour ●d thoughts for Eternal good things. This, this is ●e thing that will indeed amaze them when they come ● die. But on the contrary, that Soul▪ which is in●rested in Eternal good things, the thoughts of Eternity will not dismay him, he is provided of that which ●ill last as long as his life will last, and this very thing ●th comfort him.  
The Psalmist when he considered the decaying conation of himself, that his life present was a shadow, ●d that he was like withered grass, yet comforted himself, that God with whom he should live for ever was Eternal and did abide for ever, Psal. 102. 11. 12. My days are like a shadow that declineth, and I am withered like grass, but thou O Lord shall endure for ever, and thy remembrance unto all generations. Why doth he put these two together thus! My shadow and God's enduring for ever; as if he had said, saith one, This is my comfort, that though I am of short continuance, yet God with whom I shall live afterwards is Eternal and abideth for ever. And happy he when this life is ended is sure of an Eternal God with whom to spend an Eternal life: The Psalmist therefore goes on comforting himself v. 24. 25, 26, 27. Thy years are throughout all generations, of old hast thou laid the foundations of the earth, and the Heavens are the work of thine hands; they shall perish but thou shalt endure, yea, all of them shall wax old like a Garment: as a vesture shalt thou change them, and they shall be changed, but thou art the same, and thy years shall have no end.  
What comfort will it be when these old buildings of our bodies shall be pulled down, and these tabernacles and cottages of clay must be mouldered into dust, to be assured of a building not made with hands eternal in the heavens. Even when one skin falls off, another comes on. Or as when a man lays by an old suit, it is but to put on a better and more lasting, 2 Cor. 5. 1. v. For we know, that if this earthly house of our tabernacle were dissolved we have a building of God, a house not made with hands, eternal in the heavens.  
What a comfort will it be, when a man must leave a great Estate here, and a great Inheritance here, that for hundreds of years, and many generations, hath appertained to his Ancestors, that he is assured of an Eternal inheritance, Hebrews, 9 15. verse.  
What a comfort will it be, when a man shall part with, and be taken from all those pleasures of the world he now doth enjoy, yet he shall enjoy pleasures at God's right hand for evermore, Psal. 26. 11. v. In thy presence is fullness of joy, at thy right hand are pleasures for evermore.  
The Swan was of old dedicated to Apollo, because she sings sweetly before death; by which Hieroglyphic, the Ancients intimated the joyfulness of virtuous men before their death, as supposing the El●●ian delights, in the enjoyment whereof they should always live after this life. Christians remember, we have far better assurance of an Eternal life than the Heathens had; and knowing we must live Eternally, should help us to look beyond present things, such as are Riches, Revenues, Honours, and the utmost of all earthly excellencies and worldly felicities.  
Having done with the Motives or Arguments to persuade to labour for Eternal good things, all which I desire may be weighed in the balance of reason and conscience, I shall in the next place hereunto add these following helps.  

Help 1. Get. all the knowledge of Eternity and Eternal good things you can, or are any ways able.  
Help 2. Frequently employ yourselves in considering and contemplating upon Eternity.  
Help 3. Labour to get some tastes of those things, we have showed before, are Eternal good things.  
Help 4. Always bear in your thoughts the immortality of your souls.  
Help 5. Study the shortness of time, and your present life.  
Help 6. Get a sight of Eternal good things by the eye of faith.   
Of all which briefly, in the following Chapter, as they are here propounded.   

CHAP. XIII.  
Helps to forward you in the labouring after Eternal good things.  
1. Help GEt all the knowledge of Eternity and eternal good things you, can, or are any ways able. It is most true that no tongue can express either the length of Eternity, or the excellency of Eternal good things. Eternity is that (unum perpetuum hodie) one perpetual day which shall never have end; and therefore the old Romans were out, that thought Eternity dwelled in statues and Marble Monuments. And it is as true, that we shall never in this life, know the worth and preciousness of things that are Eternal; it should yet be a Christian's care and labour, to read such books as handle Eternity, and things that are Eternal. The little knowledge that all sorts of persons have of Eternity and Eternal things, is the main cause why they so much esteem the good things of this life, and undervalue the good things of another life; they are things excellent in themselves, but how many do not so much as know their excellency.  
Here is the very reason, that when men are pressed to labour after eternal good things and provide for Eternity, they know not what these things are, and therefore they take no pains about them.  
Had men but the knowledge of Eternity and eternal good things, their desires would be like that of one Myrogenes, I have read of, who when great gifts were sent unto him, he sent them all back again, saying, I only desire this one thing at your Master's hands, to pray for me, that I may be saved for Eternity.  
An ignorant man, if he sees a precious stone, he may possibly value it no more than a common stone, because he knows not the excellent nature and occult qualities of it, but a Lapidary, or a Jeweller that ●nows it, does highly value it, his very mind is set ●pon it, he is contented to use all the ways he can to ●et it and purchase it. Even so in like manner, such is ●e attractive nature of eternal good things, that they ●ould draw the hearts of all that rightly know them, ● labour for them, not leaving them contented in esse ●gnito, as the Philosopher speaks, with the 〈◊〉 ●owlege of them, but in esse real, that they do really ●d truly enjoy them.  
Acquaint yourselves therefore O Christians▪ with ●e knowledge of these things, before your glass be ●t, your Sun set, your race run, lest the dark night ● Eternity should overtake you, and you made mise●ble for ever. Without some clear knowledge here●, you will never be persuaded to labour and take ●ins for them, and then you are undone unto all eter●y, than you will curse the time that ever you laboured ● get the knowledge of other things, and got no know●ge of eternal good things, & that for this very reason; 'cause your not knowing the excellency and necessi● of them, was the reason you never looked after them. ● Christ said to the woman of Samaria, Joh. 4. 10. ● thou knewest the Gift of God, and who it is that say● to thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water; her not knowing of Christ, was the reason why she begged not this living water of Christ; the reason why men mind not eternal good things, is this, they have no knowledge of them, Ignoti nulla cupido▪ men's affections are kindled towards any thing, according as their understandings apprehend the same. Voluntas sequitur dictamen intellectuûs. Their hearts will never be affected with what they know not. Job's heart was not affected or troubled at his great losses, until a messenger related them unto him that he might know them▪ Jacob rejoiced not that Joseph was alive till he knew it. No man joys in an inheritance befallen him till he know it; neither will any man be affected with or have any desire after eternal good things, until he have knowledge of them. The knowledge that D●●● had of God, made him prise him above Heaven an● its glory, or the Earth and its comforts, Psal. 73. 2● A knowledge of these things will make men pri● them, and prising them to labour for them.  
2. Help. Frequently employ yourselves in considering and contemplating upon Eternity; Get as live● apprehensions as you can of what it is, either to p●rish Eternally in Hell, or to enjoy a blessedness Et●nally in Heaven. He that spends his time with an ● upon those two extremes which attend him, will c●tainly be brought to spend it in labouring for wh● most advantageous for him, viz. Grace here, and happiness hereafter. Let this voice Eternity, Eterne oft sound in the inmost part of your souls; think o● upon this truth; you not only are to die, but be● dead, Eternity attends you; either you must be g●● of Paradise, or guests of Hell, and in one of those places, enjoy either Eternal happiness, or Eternal mi●e● either Eternal pains, or Eternal pleasures; either Eternal bliss, or Eternal burn; either Eternal joy, or Eternal torment.  
Writ upon all your hearts that which a learned man used to write upon all his books, viz. Johannes Mursius, he used to write upon all his Books, Eternitatem cogita, think upon Eternity.  
Christians keep Eternity, and the great things of Eternity, that are ready to be revealed, always within your view; live in the believing and serious contemplations of them, and forbear labouring for those things we have spoken so much of, if you can.  
I have read of a Gentlewoman that used to spend her time in Carding, and such like games, coming late home one night, the found her maid reading of a book, and casting her eye thereupon, she happened upon the word Eternity; in the night time she could not sleep, which her maid noting, asked her the reason, she answered, I read this word Eternity in thy Book, which hath so pierced my heart, that I believe I shall never sleep more, till I have a better assurance of my Eternity: A serious meditation of Eternity will make us industrious after those things that will be Eternal.  
Let your thoughts run upon both Eternity's.  

1. Upon the Eternity of pains.  
2. Upon the Eternity of glory.   
1. Meditation upon the Eternity of pains in the nethermost Hell, that region of confusion; and the dread thereof me thinks should cause those, who believe there are Eternal torments, to labour for and make sure of Eternal happiness, and not to content themselves with Temporal enjoyments. In the Assumption and Consecration of Popes, they burn before their eyes a small quantity of Flax, with these words, Holy Father, so passeth away the glory of the world; that by the light of this short and transitory blaze, he may call to mind the flames that are Eternal.  
I have read it to have been the saying of a wicked young man (one very thriving in the World) that he should utter these words: If I live, I shall be a rich man, but this is the plague of it, I must die; which accordingly came to pass not long after. But though many wicked rich men do account thus of death, that it is a great plague to be taken from their riches and wealth, from their greatness and excellency in the world, yet there will be a greater plague of the infinite and Eternal wrath of God, when for want of what would interest them in Eternal happiness, they must dwell with everlasting burn.  
I find it related of Peter Camois, a Bishop of Berry in France, that he, in his draught of Eternity, tells, that some devout Personages caused those words of the Prophet Isaiah 33. 14. v. to be written in letters of gold upon their Chimney pieces: Who amongst us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burn. Hell fire is an everlasting fire; and Hell torments are Eternal torments. There will be no getting out of Hell, nor ever any end put to the torments of Hell. If the torments were never so extreme, yet it were something if they might have an end, but they are endless. They shall be punished with everlasting destruction, from the presence of the Lord; as Saint Paul saith, 2 Thess. 1. 9 v. The fire thereof is unquenchable. Matth. 3. 42. v. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner: but will burn up the chaff with unquenchable fire. There is not only an Extremity, but also an Eternity, in these torments of Hell, that great Lake of God's wrath, that Storehouse of Eternal fire and bottomless depth; where there is no evil but must be expected, and no good that can be hoped; where poor Sinners shall be drench●●in Seas of fire, and Floods of wrath shall over-whelm them, and they shall never rise again.  
Momentaneum est quod delectat, Aeternum quod▪ cruciat. That which now delights men is momentany, but that which will torment them hereafter is perpetual; for there is no redemption out of Hell. If once thou comest there, Christian, thou wilt find no passage thence, and there most certainly must thou be this night, if thou diest this day without any share of Eternal good things. And this will be the lot of those guilded potsherds of the Earth, who because they abound in the things of the Earth, do pride themselves in their power and pomp, look high and speak big, and triumph over the impotent and inferior ones living near unto them; but in the mean time they do not at all mind our Saviour's injunction in my Text: Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life.  
2. Meditate upon Eternal glory. Christian thus think with thyself, upon thy labouring or not labouring for Eternal good things, thy bane and thy bliss, thy avoiding everlasting torments, and thy enjoying everlasting happiness does depend. Now thou hast before thee a double Eternity to think of; the one infinitely miserable and most accursed, the other infinitely comfortable and most glorious.  
Think it not much to labour and take pains; but think with thyself what thou labourest for. Thou labourest to gain a Crown that fadeth not away. Thou labourest for an Inheritance that is Eternal. Thou labourest for better and more enduring substance then the World affords. Thou labourest for pleasures that are at God's right hand for evermore. Thou labourest for an happiness that never will have an end. And who would think much to labour for these things? Shall a poor man cheerfully ply his labour all day in hopes of a little wages at night, and shall not a Christian labour cheerfully in hopes of Eternal glory?  
3 Help. Labour to get some tast● of those things we have showed before are Eternal good things. God usually affordeth his People, that hereafter shall possess such things, a prelibation and taste of them whilst they are here. They have arraboncm, an earnest; and they also have primitias, first fruits: God giveth them earnest, to show them how sure they are of them: Hence it is that we do read of the Earnest of the Spirit, and the Seal, 2 Cor. 1. 22. v. Who also hath sealed, us, and given the earnest of the Spirit in our heart: And God also affordeth them first fruits, to show them how good they are: Hence it is we do read of the first fruits, Rom. 8. 23. v. Ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. As God you see gives unto them a pledge to show how sure, so he also gives then a taste to show how sweet and how good.  
As Israel tasted of the first fruits in the Land of Canaan, in the Grapes of Eshchol, before they were actually possessed of Canaan; that they might be encouraged to use means to get into the Land: So deals God oftentimes with his People, he gives them tastes of Heaven to encourage them to labour after more of Heaven; for that soul which hath once tasted of Heaven and those Eternal good things there, will have its appetite provoked for more of them.  
It is the way to have a greater esteem of Heavenly good things, to have those who have been cloyed and surfeited with the World's dainties, to tast● that sweetness which is in them. He that gets but a tast● of these things, will find a great difference between the bitter sweets of this World, and those fruits that grow upon the Tree of life in the midst of the Paradise of God; It was the practice of one Antigenedes, a famous Musician, that when he was to play any lesson, he would give order, that before or after, some other bad Musicians should even cloy and surfeit his Auditors, hereby his Music would be the more esteemed of, and delighted in; in like manner, tastes of Heaven, and the good things of Heaven, cannot but make all to esteem them▪ that have tasted the things of the World before, and esteeming of them, they will the more eagerly labour to have their fill of them. As it is said of the Lioness, that when she hath once tasted of the sweetness of man's flesh, she is never satisfied until she hath more of it. A tast● of that excellent and rarest Wine made by Christ in Cana of Galilee, did so affect the tast● of the Guests, that in comparison of it they esteemed but little of the former Wine they had drunk of; the new Wine had gained their liking and good opinion.  
It argues that men have never tasted any of the sweetness of Eternal good things, that are not labouring for more of them; if they had tasted of the sweetness thereof, they would not be satisfied without more tast●● thereof. The Apostle hath an apt passage, in 1 Pet. 2. 3. v. As new born babes desire the sincere milk of the Word, (and surely Babes do with much earnestness desire the milk of the breasts) but what might stir up this? see v. 3. If so be ye have tasted that the Lord is gracious. A taste of sweetness in the honeycomb whets the appetite, sets on the edge thereof again and again: So would men but labour to get some tastes of God and Christ, of the Spirit and graces thereof, and of the comforts of a good conscience, they would again long after and labour for more of them. They would be like those Gauls that Plutarch tells of, who after they had once a tast● of sweet Wine of the Grapes that grew in Italy, they enquired in what Country such sweet Wine was: And after they had understood where such Grapes grew, they would never be at rest, till they had got that Country,  
Tasting enters the Soul of a Believer into the first degrees of Heavenly joys, imparts unto it some beginnings of the vision and fruition of God, gives unto it an earnest and assurance of Glory, as being the first fruits of Eternal happiness: And that sweet relish of God and Christ, that unspeakable sweetness they do find in the Spirit of God, and Graces thereof, do make them long to partake of that Sea and Ocean of Eternal bliss in Heaven. I have read indeed of one Lazarus, of whom it is said, Nullo prorsus gustu praeditus erat, nullam in edendo voluptatem persentiebat; He had no bodily tast● at all: And we oftentimes hear men complain, under sicknesses and diseases, that they have lost their tast●●; so I know it is with many in a Spiritual respect, they savour not, they relish not the things of God, they find no sweetness in the things of Heaven, Angelical viands are no ways pleasant unto them, in these things they find no more tast● then in the white of an Egg; Sin (which is the Devil's Sweetmeat) only pleaseth them, though it will prove bitterness in the end. But Believers tast● a sweetness herein that even ravisheth their Souls, A tast● of God even ravished the Soul of David, when he cries out, Psal. 34. 8. v. O taste and s●e that the Lord is good; he had tasted of God himself and is not content, unless he bring others to taste also. A taste of Christ, in his living waters, even ravished the Woman of Samaria, that she leaves her waterpot, runs to the City, and calls out her Friends and Neighbours, to taste how good the Messiah was, John 4. 28. v. The sweetness found in the Spirit of God is so ravishing, that when all the World cannot cheer up a drooping heart, test●● of the Spirit's Graces can; these make the Soul rejoice with joy unspeakable and glorious: Saith the Spouse, Cant. 2. 3. v. As the Appletree among the trees of the wood, so is my Beloved among the Sons, I sat down under his shadow with great delight, and his fruit was sweet to my tast●; what other fruit is this th●n the Graces of God's Spirit, which are called the fruits of the Spirit? Gall. 5. 22. v. And of the sweetness of a good conscience, he that hath it can best judge, unto such a one it is a continual feast, from hence he sucks more sweetness than Samson did from his honey comb, the peace of a good conscience unto him is like Ezekiel's Roll, Chap 3. 3. v, which when the Prophet are it, it was in his mouth as honey for sweetness. And a taste of such things as these will effectually draw and inflame a soul to obtain a further and a full enjoyment, as being unsatisfied until it be filled with all the fullness of God. The old Romans by their imperial Laws forbade the Exportation of Wine, Oil, and some other things, Barbari, gustu illecti, promptius invaderent fines Romanorum, lest the Barbarians, alured with the taste of such things that grew and were plentiful amongst them, should be provoked to invade them? I may well here allude to this story, and say, such an exciting property there is in the taste of all divine and heavenly things, that it makes the tasters unquiet and restless until they swim in and drink their fill of those Crystal Rivers in glory, those heavenly Nepenthes and infinite Oceans of pleasures that are at God's right hand for evermore. O what would the damned in Hell give for a few drops of this heavenly Nectar! had they a thousand worlds to part with, they would give them all for one taste thereof, for one drop thereof; but such a mercy can never be purchased. The rich man in the Gospel, begs, but in vain, for a drop or two, to cool his mouth, and could not prevail. Indeed he did not ask for a taste of the water of life, but a drop of common water, which in torrents runs down among us; but God, he will not let the damned taste so much of his goodness as a drop of common water comes to. Time was, that they were invited to taste of that cup in God's right hand, filled with what is ten thousand times sweeter than Nectar, but they would not, they slighted the invitation, and now of the cup of trembling which is in God's left hand, into which the dregs of his fury are wrung out, they shall taste and drink deep to Eternity. They would not taste of his goodness then, and now they shall for ever taste of what his infinite power, justice, and wisdom can inflict upon them. Well then, Christian as thou wouldst be among the damned who shall never taste the least drop of mercy, get tast● of those Eternal good things that are laid up in Heaven; thou hearest, tasting thereof will make the Soul long for more, and labour for more; this is that will also carry thee through what troubles, persecutions, or fiery trials, thou mayst possibly meet with in the way to Heaven. It was this, which made the holy Martyrs to deny themselves in all that was dear to flesh and blood, this revived their souls at the stake, and upon the Scaffold, this supported them in their going and suffering what ever the enraged malice of men or Devils inflicted upon them; they had tasted of that amazing, and ravishing sweetness, that was in Christ Jesus, they had tasted of the fruit of the Tree of Life that is in the midst of the Paradise of God, Rev. 2. 7. v. And with desire they desired to eat, and have their fill thereof, as God hath promised to him that overcometh.  
4. Help. Always bear in your thoughts the immortality of your souls; that your souls, by which you have your animation, must survive the grave, must live longer th●n time, their continuance must be eviternal, inexterminable, and without end, they must live for ever. To live is so natural to the Soul, as that the soul can as soon cease to be, as cease to live: Life is inseparably linked to it, and immortality most proper to it; though in a moral sense, the Soul is said to die and be dead, yet in a natural sense, the Soul of man so liveth that it never dyeth.  
Often think of this truth, Christians, that your Souls will be immortal; immortal, I say, but not as though they were any parts or particles taken from the substance of that God which inspired them, as Servetus, Osiander and others are said to hold: Nor as if there were a transmigration of Souls into other bodies, as the Pythagorians think: Nor that they are placed in the Stars, which formerly governed them, as the Stoics taught: Nor yet are they immortal, A part ante, as the Philosopher speaks, but only A part post, and that only and merely, Ex gratia.  
Your Souls are not so immersed in your bodies, as that they must be extinguished with your bodies; but they are separable from your bodies, and are able (through the benefit of their own subtlety and spiritual substance, being of a simple and uncompounded nature) to subsist by themselves; and when they are once divested of these earthly cases, and divorced from your bodies, they shall be clothed with an Eternity, either of joy or torment, and run parallel with the life of God, and longest line of Eternity.  
The senses of seeing, hearing, and the rest of those Organs of the body, cease and die with the body, because they are parts of the body, and have their dependence upon the body, but the Soul hath a nature distinct from the body, and moves and operates of itself when the body is dead and i● separated from the body; for when the body dies, the Soul dies not with it, but subsists even in its separated state, hath a being, is still living and active, and is crowned with immortality. It being the end of the resurrection of the body to meet with its old partner the Soul.  
Not a body here this day but must die, but Souls (those inmates) must live: though all our bodies return to the Earth, whence they came, yet our Spirits shall return to God that gave them and be sempiternal, Eccles. 12. 7. v. though our bodies must be made a prey to rottenness and worms, and become captives to death and corruption, yet our intellective Souls (being spiritual substances, independent and self-subsisting agents) shall be incorruptible and for ever exist, being endowed with an undying condition: though our bodies was old, yet, Anima non senes●it, the Soul doth not wa● old, nor ever lose its strength and vigour, as bodies compounded of elements do.  
Death, its true, may tyrannize over our earthly parts, and may drive our Souls out of these clay▪ lodgings, but it is that they may (at the very instant of departure) have livery and seisin of everlasting Mansions in Heaven, be always themselves, be for ever permanent, and not subject to any extinguishment or destruction.  
Hence it was a custom among the ancient Romans, that when their great men died, they caused an Eagle to fly aloft in the Air, signifying hereby, that the Soul was immortal, and did not die as the body.  
The serious consideration of the Souls immortality should make us labour for that which will makes the immortal Soul for ever blessed and happy, when it shall be unsheathed from the body, unclothed from corruption, and let lose from this cage of clay.  
5. Help, Study the shortness of time and your present life. And believe it, Christians the less time you have, the more need have you to make haste to labour for these Eternal good things. Aeternitati comparatum omne tempus est breve: All time if compared to Eternity is but short. But time as it is short, so it passeth away fast. The ancients emblemed time with wings, to show the volubility and swiftness of it, as if it were not running, but flying; whither? towards Eternity, for time is but a space borrowed and set a part from Eternity, which must at last return to Eternity again.  
I have read of certain Heretics called Eternales, because they held the world to be Eternal: We have many such Eternallists, who fancy to themselves a kind of Eternity here upon Earth. Such an Eternallist was that rich fool in the Gospel we have spoken of before; who fancied that he had a long time, that yet he should remain upon the earth; but was suddenly to be taken away. Thou fool this night shall thy soul be taken away. In a moment his life endeth.  
We read of a beast called, from the continuance of its life, Ephemeris, which though it live according to his appellative name, but one day, yet it falls presently to provide for sustenance, as though it might live years. Man's life is frequently in Scripture called a Day, and yet most, like this beast, labour and toil, build and purchase, thirst after honours and preferment in the world, as if they were here to live for ever, but in the mean time improve not a short life for Eternal advantages.  
Let me tell the most healthful person here present, that he is not assured of one day more wherein death may not assault him and push him into an Eternal Ab●●s after a few hours more, and then you may expect your departing hour and throw the last cast fo● Eternity. Thou knowest not yet what may be in the womb of this very day. Prov. 27. 1. v. Boast not th● self of to morrow, for thou knowest not what a day m● bring forth. Whilst a woman is with child, none c● tell what kind of birth it will be; so as little doth an● man know what is yet in the womb of this very day until God have signified his will by the event. Ther● was a fellow that brought to Domitian the names those in a paper that would murder him, but he put it in his pocket, saying, nova cras, to morrow is a new day; but he was killed or ever night. He was a Wise man that being invited to a Feast on the next morrow, answered, Ex multis annis crastinum non habui: For these many years I have not had a morrow to promise for any business. No more do any here present know whether they shall have a morrow to labour for what will make them Eternally happy; Death may surprise them before the Sun rise again.  
The Apostle Peter saith, 2 Pet. 1. 13. v. I will put you in remembrance, knowing I must shortly put off this Tabernacle. O so let us say to ourselves, We will now be thinking of death, we will now have Eternity in our thoughts, we will now be labouring for Eternal good things, we will be storing our Souls with Grace, because we must shortly put off these Tabernacles, we must shortly have an end put to this present life.  
I have sometimes acquainted you with the speech of young King Charles of Sicily, lying upon his deathbed; I have scarce begun to live, and now, woe is me, I am compelled to die. Art thou one that hast not yet begun to live the life of Grace, that only hast a share of this World's goods, but altogether without the good things of Heaven; O make haste, for thou mayest suddenly be called to die, and it will be a sore affliction to you, to have an end put to time, before you have provided for Eternity. Oh that men in their sins would consider what space, what distance, how far off their Souls are from death, from Hell, from Eternity; No more but a breath, one breath, and no more, the next puff of breath may be their last.  
It is said of Sparta, that they used to choose their Kings every year; and whilst they did reign, they were to live pompously, and have all the fullness their hearts could wish, but when 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, i● the Acts 20. 9 ●. before the Sermon be ended, o● this Assembly broken up and gone home, your shor● 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 li● long in another World, that you may live happily after that you are banished hence, after that you ar● deprived of Temporal accommodation; lose this opportunity, and you are undone for ever, and will ● miserable for ever.  
Plutarch tells of Hannibal, that when he coul● have taken Rome, he would not, and when he woul● 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 will 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 slipped the opportunity of doing herself good. Luk. 9 41. ●. 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 ●yes. Now thou hast▪ slipped thy opportunity. Thousands under Eternal misery are now convinced, that ●hey have slipped the opportunity of getting any share in Eternal good things.  
It was wisely done of Noah to take his time, and to ●uild an Ark, before the Flood came, to the saving of himself and his Household: But foolishly done of the ●hole World besides, that they did not improve the ●undred and twenty years' time that God gave them, ●nd not only time but an opportunity also, by means ●f Noah a Preacher of righteousness, to have made provision both of Bodies and Souls. The very want ●f making that provision, was the ruin 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 forty days continued, otherwise they had been destroyed, but thus they came to be spared. For this end God gave Nineveh those forty days, 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 prae●erit aetas, Our days pass away like a Post, glide away strangely, 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 ou● 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 C●●ctator: not in the sense of Fabius, because he stayed till opportunity came, but because he stayed until opportunity was passed.  
If you will not learn wisdom from Christ, yet learn it from that subtle Serpent Sa●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 th●n the devil; is not your time shorter? be not ye more negligent and careless in doing what may Eternaly save you, th●n the Devil is in doing all he can Eternally to damn you: he delays 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 ●re of Pearls, and whose foundation is of precious ●tones; to see the King in his glory, you know I ●ave sometimes mentioned that promise, Isaiah 33. ●7. v. To see the King in his beauty or glory. There ●s a great deal of difference between seeing the King ●t an ordinary time, and seeing him when he is in his ●obes, with his Crown upon his head, and his Sceptre 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 ●eaven in his Glory.  
What a most ravishing sight will it be there to see the Lord Jesus Christ, wearing the Ro●e of our humane nature, in the presence of his Father, arrayed (as was said of Mordecat. esther 8. 15. v.) in Royal appar●●, 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, clothed 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 l●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 Lanterns of our bodies: Here we see only some broken beams of Heaven's 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 than gives any true satisfaction. When we come to possess them, than we shall see more th●n the Scriptures do mention, more than our hearts can conceive. I may take up part of that ecstasy 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 Crystal, and Rocks of Diamonds; it hath seen Mines of Gold and Coasts of Pearl, Spicy Islands (so Travellers tell us and Geographers writ 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 than this, to what the eyes of Saints in Heaven shall see. Then i● shall be said to every glorified one, Vide quod cred●disti, apprehend quod sperasti, ●ruere quod ama●ti: Be●old now and see clearly what formerly thou believe●st faintly. Crede quod non vides, & videbis q●●● non credis; Because that they have not seen and yet believe, they shall then see more than 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 than 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 ●he Starry Firmament, how many more miles is it ●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 rejoiced 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 inquire what day this was that the Patriarch Abraham so much rejoiced to see? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exultavit ut, laetitiam gestivit; The word signifieth; He did leap or skip for joy, 'tis 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 rejoiced 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 ●●at here in the Text, it was to see Christ's day. But Christ hath many days, Christ hath more days than one. Luk. 17. 22: v. And he said unto the Disciples; The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. It is true, as God, he was before all days, before all time, having neither beginning of days 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 days.  
The Lord's day is his day: Rev. 1. 10. v. I was in the Spirit on the Lord's 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 Judgement 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 rejoice 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 days 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 rejoiced 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 Shepherds 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 Mother's 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 Shepherds 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 writ 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 says that things that are Eternal, are not seen: But in the very same Verse he says, that we look at things that are not seen; Though they be things that are not seen, yet Saint Paul says 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 rejoiced the good old Patriarches heart. It even ravished his heart to hear the wonderful promise of God concerning the Messiah, 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 settled upon them, and having his affections settled upon, his heart will be set to take pains to gain them. When Samson 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 Apprenticeships, that he might possess her.   

CHAP. XIV.  
Some directions in labouring for Eternal good things.  
Wherein is showed 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 gained; 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 'twas 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 ways, not any hungering 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 Prince's favour, and left to his enemy's 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 labour for Heaven and the things thereof; If we had as faithfully laboured after Eternal good things, as we did after Temporal good things, we had not been left under Eternal misery thus.  
I would discourage none from hearing, reading, and Sacramentally feeding on Christ's Body and Blood in the Lord's Supper; he that will have Eternal good things must make use thereof, but in using such means the heart is all, Quicquid cor non facit, non fit; that which the heart doth not, is not done. 'Tis but loitering and not labouring where the heart doth not labour and is not employed. God he judgeth of men's do by what their hearts do, it is the heart that maketh labour herein, good or bad. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart, 2 Chron. 25. 2. v. What he did was in hypocrisy, his heart was not faithful unto God, though he did what was commanded by God. It is not enough to do what God wills to be done, but we must do the same as God wills it should be done.  
2. In labouring for Eternal good things, labour diligently, laying aside all sluggishness of Spirit, that most men in the World are guilty of, who go but a Snails pace in the way to Heaven, whereas they can run as fast as Dromedaries in the ways of the world; diligence is required in every man's undertaking and in every man's calling; how active and diligent are some men, that will lose nothing for want of looking for, diligently husbanding all opportunities of thriving and growing rich. How diligently did Boaz himself follow the business of husbandry; you will find his eyes in every corner, on the Servants, on the Reapers, yea and on the Gleanners too? he lodges in the very midst of his husbandry, Ruth 2. and 3. Chapters. As knowing the truth of that Proverbial speech, Procul a villa dissitus, jacturae vicinus. He that is far from his business is not far from loss.  
Diligence is required in all matters concerning the Body here upon Earth, therefore much more should men put forth diligence in all matters concerning the Soul in Heaven, Eccles. 9 10. v. Whatsoever thy hand findeth to do, do it with thy might. And we read (Psal. 127. 2. v.) of men that Rise up early and go to bedlate, and eat the bread of carefulness, and all for something here in the World to sustain the Body. If we must put forth so much diligence, and use so much care, that the Body may have whereupon to live whilst here, surely much more must we use diligence, that the Soul may have whereupon to live hereafter. The So●l is a more noble piece then the Body, and he that will work and toil, labour and take diligent pains for a mortal and vile body, should much more use diligence, and take pains for a glorious and immortal Soul.  
The Wise man's words are pertinent, Pro. 10. 4. v. The hand of the diligent maketh rich. I am sure the hand of a diligent Christian w●ll make him rich in the best things, when as a sluggard in Christianity will come to Eternal beggar●. We ought always to use the greatest diligence about the best things, about matters of greatest concernment, 2 Pet. 3. 14. v. Wherefore, Beloved, seeing that we look for such things, be diligent that ye may be found of him in peace, without spot and blameless. And in 2 Pet. 1. 10. v. Wherefore the rather, brethren, give diligence to make your calling and election sure: The word in Greek is emphatical, and signifies to do a thing enough, not agere, but sat agere, not in an overly and careless way, but to do a thing with industry, vigilancy and unweariedness of Spirit: And the diligence required is in matters of the Soul, herein, diligence is to be manifested rather than in other matters, hence the Apostle says, Wherefore the rather, brethren, give diligence to make your calling and election sure; Do this before all other things in the World; do this rather than all other things in the World; St. Peter makes a comparison between this duty and all other duties, and wills a Christian to lay out his sweat and industry, his labour and diligence, rather about this then any other; as if all other things, in comparison of this, were to be neglected. In this Channel should run (as it were) the whole stream of a Christian's diligence. Eternal good things should set a Christian's head and heart on work to obtain them; there should be an earnest and vehement application of both to this employment; in comparison of them his diligence for other things should be but negligence.  
Many a poor Soul hath miscarried, for the want of putting forth diligence in the matters of the Soul; they have lost Heaven and all Eternal good things for want of diligence.  
3 In labouring for Eternal good things, labour Cheerfully, as those who take delight in what they are about; If there be a delightsome employment under Heaven, it is when a Christian is employing himself to get into Heaven; true, the work is laborious, but yet delightfully laborious, 'tis like the work of bandry in many respects, in this especially, The work of husbandry is laborious; but 'tis easy to learn, and pleasant to practise, affording a great deal of health and delight, as well as gain and profit; so is the spiritual Christian as much delighted in his work. Says David Psalm 40. 8v. I delight to do thy will O my God. And in Psal. 119. 16. v. I will delight myself in thy Statutes, 35. v. Make me to go in the path of thy Commandments; for therein do I delight. And holy St. Paul, Rom. 7. 22. v. saith of himself, I delight in the Law of God, after the inward man. Such an one though he keep never so hard to the work he is about, yet hath he always at hand a Cordial of comfort to cheer him, that he doth not blow the Sea, nor sow the wind, nor spend his money for that which is not bread, and his labour for that which satisfieth not, but that having ploughed in fruitful ground, and sown precious seed, he shall return from the field of this world, into the Garner of Heaven, and bring his sheaves with him; Psal. 126. 6. v. If Husbandryfollowing laborious men can make their labour cheerful with the hopes of a barn full of corn, and when they have got it, can say rejoicing, Soul; thou hast much goods laid up for many years; take thine ease, ●at, drink and be merry; hath not a Christian labouring for Eternal good things, as much to make him cheerful? he is labouring not for a barn full of corn, ●hat will soon be empty, but for an Heaven full of glory, that will never decay.  
Besides, Deus non amat gementem servum, God ●oves not a Christian that sets about this work groaning and grumbling, sobbing and sighing, as one without hopes; such a one disgraces his Master whom ●e serves, shames the profession of a Christian, and ●oth as it were proclaim to the world that he is over●boured and but hardly used. If any of us should see a servant continually sad and dejected, hear him murmuring and complaining, we must needs think that he either loves not his Master, or likes not his work, or fears his pay. Such a servant discredits his Master's service, and such a Christian also disgraces Religion, as if he were like to gain nothing by all his Religious labour and pains.  
As God loveth a cheerful giver, 2 Cor. 9 7, v. so God loveth a cheerful Labourer; that in Psal. 100 2. v. may be a command, as well as advice, Serve the Lord with gladness, come before his presence with singing. As St. James saith, if any be merry let him sing Psalms: so I say, if any sing Psalms, read the word, pray or do any other commanded duty, let him be merry. The Apostle did take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ sake, 2 Cor. 12. 10. v. He did not only submit to God's deal, but rejoiced in them; so should every Christian not only set about this labour, but he should rejoice in it; his Soul should make him like the Chariot of Aminadab, and a love to Eternal good things should Oil the wheel of his affections, he should go through his work, as the Ploughman goes through his drudging work, whistling and singing, imitating our blessed Saviour, who delighted to do his father's will, it was to him meat and drink, as he said to his Disciples at the Well of Samaria, John 4. 34. v. Jesus saith unto them, my meat is to do the will of him that sent me, and to finish his work. Christ's delight in gaining souls and bringing them to the knowledge of the Gospel took his mind off bodily food and refreshment, even when he had need thereof, the delight he took herein allayed the sense of his outward necessities, and was more refreshing to him then meat and drink could be, it made him to forget his meat, and it was as meat unto him, he took more delight in this work then an hungry man could take in meat. As Abraham's servant would not eat, till he had dispatched his errand, Gen. 24. 33. v. he preferred his work before his food, it was more content to him to dispatch the work his Master sent him about, then to be eating and drinking.  
But that I must draw to a conclusion, here might be laid down many particulars to show what reason a Christian hath to be cheerful in this his labour. For First he hath good company with him, and that will make men cheerful, though their labour should be a little more than ordinarily difficult and tedious. Most men will be merry in good company, if ever they will be merry; and herein a Christian hath the company of the Eternal Trinity and the immortal Angels. Secondly, He is certain to be a great gainer by his labour; he is not called upon to labour, like a Captive or a Galley slave, for nothing; God hath made promises to him of good Rewards; he hath promised a Crown of Righteousness, 1 Tim. 4. 8. v. a Crown of Life, Rev. 2. 10. v. Such a Crown of Life as is a Crown of Glory, 1 Pet. 5. 4. v. and such a Crown of Glory, as is everlasting; an Inheritance incorruptible, undefiled and that fadeth not away, 1 Pet. 1. 4. v. All which are such things as are enough to make a lame man walk, and a broken arm to bear a burden. Thirdly, he is assured of a future and Eternal rest after the labour of this life ended. It is not with a Christian, as it is with an Ox, that when he can labour no longer, is carried to the slaughter and ceaseth to be; but he lives for ever, yet ceaseth to labour, and enjoys a Sabbath of Sabbaths, in the Heavens, Rev. 14. 13. v. Blessed are they which die in the Lord, for they rest from their labour. When once this present life ends, he shall pass his Eternity of bliss in contemplating, loving, lauding, and praising the incomprehensible Glorious Majesty of our Creator, Redeemer, and Sanctifier, and in perpetual Hallelujahs unto him that sits upon the Throne, in the fellowship of Celestial Spirits, who rest not day nor night, saying Holy, Holy, Holy, Lord God Almighty which was, and which is, and is to come. Rev. 4. 8. v. Fourthly, his work, while he labours as he should for these things, is accepted; it is no small trouble to a man both in and for the doing of any thing, when the person by whom he is employed, accepts not of what he does; as the contrary must needs be a great cheering, Eccles. 9 7. v. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. Fifthly, he hath good help and assistance; he is assisted herein auxilio spiritus by the help of the spirit, and the spirit makes all a Christians labour, work, and duties easy. Heaven is promised unto him to encourage him, and make him willing to labour, and the spirit is given unto him to assist him and make him able; not any one will much complain what ever his work is, who hath power and affections too. The spirit worketh in every Christian the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do. Sixthly, His labour is easy, it is so if we will believe either the testimony of Christ, or the testimony of St. John, both the Master and the Disciple give their testimonies hereunto, we have the testimony of Christ, Matt. 11. 30. v. My yoke is easy and my burden is light. Sin lays an heavy yoke upon men, and therefore Sin is compared to a Talon of Lead, Zach. 5. 7. v. to show the weightiness of it; but Christ tells us his yoke is easy; the yoke that was easy so long ago when Christ said it, cannot be grown uneasy with wearing; for the longer any thing is worn, the easier that thing is to wear. We have the testimony of St. John 1 Joh. 5. 3. v. His Commandments are not grievous. As Christ spoke what he well knew, so questionless St. John spoke what he by experience had found to be true. Indeed to labour for these things may be irksome and troublesome to him that is unwilling and would not labour, that would not at all strive to enter in at the straight Gate or climb up the Hill; or it may at the first beholding of it appear so unto one that never set himself to labour; or it may be so to one that loves not any kind of labour, for as love will make any kind of labour delectable, want of love makes it burdensome. Or, Lastly, it may be so even to the carnal, fleshly and unregenerate part of a beleiver, for in such there is a Law in the members which rebels against the Laws of Heaven: but to the regenerated part of a Christian, it is not irksome but delightful, it is not difficult but easy. It is certainly easier than sin in the midst of all its pleasures and imaginary felicities; there is less trouble here then in all the ways of sin; the ways to Heaven, though they are narrow, yet are not unpleasant, Prov. 3. 17. v. these are ways of pleasantness; though they are straight yet are they not crooked; though labour they have in them, yet in them are not those confusions, distractions of thoughts, inward storms, secret smarts, fears, amazements, labyrinths, intricated counsels, contradictory, circumstances, unperformed promises, violations of health, accidental deaths, shames, disgraces, scorns and contempts (with infinite the like things that might be named) as the ways of sin, Death and Hell have in them.  
4. In labouring for Eternal good things labour abundantly, this is St. Paul's practice. His direction you have, 1 Cor. 15 last v. Therefore my beloved brothers, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know your labour is not in voin in the Lord, The Apostles direction in the former part of the verse is backed with a good encouragement in the latter part of the Verse; for as much as you know that your labour is not in vain in the Lord. And as you have St. Paul's direction so we have his practice, he did what himself taught; he was not like those Lawyers against whom Christ pronounceth a Woe, Luk. 11. 36. v. Woe unto you also, ye Lawyers, for ye lad men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers; that which our Saviour here speaketh against, was their rigid and imperious exaction of obedience to the whole Law of Ceremonies (which St. Peter calleth a yoke which we nor our Fathers were able to bear, Acts 15. 10. v.) and in the mean time they favoured themselves, with ease and indulgence, not so this blessed Apostle, he was as one calleth him, insatiabilem Dei cultorem, an unweariable servant of God. See 1 Cor. 15. 10. v. I laboured more abundantly than they all, so 2 Cor. 11. 23. v. In labours more abundant, he spent no time needlessly, had he done so, he could not have passed over so many Countries as he did to convert Souls and plant Churches. It is a note that an Author hath of St. Paul, Paul was the most eminent of all the Apostles, no Apostle outstripped Paul; Now Divines ask this question, why St. Paul should be more eminent than the rest of the Apostles, who saw Christ in the flesh, whereas St. Paul saw him only in a vision, and no where else, yet St. Paul was more eminent than any other Apostle; and Divines give this reason, because he was in labours more abundant; he was more industrious and more laborious, and God blessed that labour of his with a further increase of Grace than others had. Surely a Christian may promise himself, that his abundance of labour will be followed with abundance of good things, and that both of Grace and Glory. It is as true of labouring after Eternal good things as it is of Alms in Temporal things; He that soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully, 2 Cor. 9 6. v. Word for word to translate the latter part of the verse it is thus, Qui seminat in benedictionibus in benedictionibus & metet; he which soweth in benedictions or blessings shall reap in benedictions, he shall reap a plentiful Crop of blessings, not only upon Earth where this kind of seed is sown, but a much more plentiful Crop in Heaven, he shall receive from God's hand not one kind of blessing only, but divers blessings of the right hand, and blessings of the left, Temporal blessings, Spiritual blessings, and Eternal blessings, blessings in this life, and blessings in the life to come. In like manner he that laboureth abundantly for the gaining of Eternal good things, he shall receive abundantly thereof. Though no man shall be rewarded for his works, yet God will at least measure out happiness and blessedness to the sons of men according to their works: Psal. 36. 8. They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the River of thy pleasures. Let a Christian be never so abundant in his labours of this kind, yet there is goodness and mercy enough in God to answer all his labour; his mercy is abundant mercy, 1 Pet. 1. 3. v. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope. The Clouds may commend the extent of his faithfulness, and the Mountains may shadow out his righteousness, and the deeps resemble his judgements: but who, or what can express the excellency of his goodness? It cannot be fully discerned any way but in Heaven. So saith David the servant of the Lord in this Psalm bearing that title, The servant of the Lord, verses 5. 6. Thy mercy (O Lord) is in the Heavens, and thy faithfulness reacheth unto the Clouds. Thy righteousness is like the great Mountains: thy Judgements are like a great deep. There is an Ocean of goodness and mercy in God; he that [by his labouring for Eternal good things showeth that he] trusteth in God, mercy shall compass him about. Psal. 32. 10. v. yea a variety of all sorts of mercies, both Temporal, Spiritual and Eternal; for the mercy and goodness of God is abundant in the Fountain, and not only so, but also it is abundant in the extent thereof. He hath not spent all upon David and Abraham or others now in glory, but hath enough for thousands, even for all the thousands in all ages to the end of the World that will seek for it; his treasures of Grace and Glory are both great and lasting, yea they are everlasting as himself is. God is abundant in goodness. Exod. 34. 6. v. He is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20. v. A man can ask for and think of more and greater things than he can labour and take pains for; yea he can ask for and think of more things in a quarter of an hour, than he can by labour and painstaking, promise himself to gain in all the years that he liveth upon the earth, though he should out live Methusalah his nine hundred sixty and nine years; though God had made all grace abound towards him, that having all sufficiency in all things, he may abound to every good work, 2 Cor. 9 8. v. and able aright to perform and improve all duties and actions for gaining of what he labours for; and though he did as much abound in labour, work, and all kind of diligence, as Solomon saith, a furious man aboundeth in transgression, Prov. 29. 22. v. who having no command of his passions, but being transported by them, or wedded to them as a man to his wife, and being big with wrath, he sets his mouth against Heaven, and his tongue walketh through the Earth, he lets fly on both hands, and lays about him like a mad man, and so aboundeth in transgression. Let a Christian never so much abound in labouring for Eternal good things, when he comes to enjoy them, he will acknowledge that the abundant mercy of God in bestowing them upon him, hath abundantly, yea infinitely exceeded all his labour.  
5. In labouring for Eternal good things, labour earnestly. We shall see some men at their labour, labouring so earnestly for what they desire to gain, that they are not, nor cannot be quiet until their desires be accomplished, Qui di●●s vult fieri, & cito vult fi●ri; they that will be ●●●h cannot be at quiet until their desires be accomplished, they are all upon the spurr, all upon the wing after the world, they add labour to labour, for the getting of the world's good things; they are so inflamed with covetousness, that the Prophet saith, they pant after the dust of the earth. Amos 2. 7. v. So eager are they in their pursuits as if they were almost out of breath, but have no breath to labour after these Eternal good things. But believe it, Christians, any kind of labour will not serve the turn, it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinary and labour, but that labour St. Paul requireth 1 Cor. 15. last. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hardest labour, Negotium quod nos caedit & quasi vires frangit. It were a shame for a Christian to see some labour more earnestly for bubbles th●n he for blessedness, for trifles th●n he for glory, for Temporal good things th●n he for Eternal good things. His labour for these things should be like that whereunto St. Judas exhorts in his Epistle, when he would have those that he writeth unto earnestly contenà for the Faith, v. 3. the Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth cum summ● study c●rtare, t● contend with all the strength most earnestly. Herein he should be like the twelve Tribes of whom St. Paul saith Acts 26. 7. v. That they served God instantly, not only sine intermissione without intermission, but with a kind of vehemency; the word used signifieth to the utmost of their strength. And herein do as the Apostles prayed, Acts 1. 14. v. They all continued with one accord in Prayer and supplication, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The phrase signifieth not only continuance in regard of time, but instancy and importunity, and such a perseverance as is kept up with much labour and force. When a Christian labours earnestly for these things, he may hope his labour will be effectual: As when Elias prayed earnestly that it might not rain, it reigned not on the Earth by the space of three years and six months. James 5. 17. v. This clause (he prayeth earnestly) noteth the cause why Elias was heard; he prayed with earnestness and faith according to the will of God revealed to him. So when a Christian laboureth earnestly and in Faith, God will not let his labour be in vain.  
It is great pity to see some men, and observe their uncessant care, earnest labour, and unwearied industry, in riding and toiling and bustling up and down in the world, and all this is done, that they may be rich in the world, but will do nothing to be rich towards God, Luke 12. 21. v. and to compass an earthly purchase, but take no care for Heavenly excellencies: The very reason hereof is, because they have no desire of these things, and therefore they lay not out that strength and earnestness for Heaven as they do for the world. Christ and Grace, God and Salvation are offered unto them, nay pressed upon them, but they put away Salvation from them, as a froward child puts away the breast, hence God complaineth, Psal. 81. 11. v. Israel would none of me; they prefer vain things that cannot profit, before the blood of Christ and the Graces of the spirit; Oil in the scruse, and Meal in the barrel, before the bread of life, Mammon before Manna, perishing comforts before heavenly things that are lasting: like foolish children who prefer their play before their food, and trifles before Treasure. It were to be wished that there were more, who desired these Eternal good things, more▪ whose souls and hearts were set upon them, as hungry men whose stomaches are set upon their meat, such are not only willing to eat their meat, ●ut they strongly long after their meat, with desire, they desire it, and think it long until they have it. How would they then cry out with the Church to God, Isay. 26. 9 v. With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early: and say as David Psal. 42. 2. v. My soul thirsteth after God, when shall I come and appear before God? or as he again says, Psalm 73. 25. v. Whom have I in Heaven but thee? and there is none upon Earth that I desire beside thee.  
Many it is true desire what I have spoken so much of, but their desires are not right desires, in as much as they labour not for them, but are like a man tha● would have a Lease, but is loath to pay a fine: An● like Herod, who of long time desired to see Christ, but never stirred out of his doors to come where Christ was, that he might see him: Or as Balaam tha● wished well to Heaven, but cared not to lead such a life as would bring him to Heaven. Carnales no● curant quaerere, quem tamen desiderant invenire● cupientes consequi, sed non & sequi, saith one, Carnal men care not to seek after him, whom yet they desire to find; fain they would have Christ, but car● not to make after him; fain they would be in Heave● but care not to strive to enter into Heaven. Multitudes there are who notwithstanding such desire● after happiness will certainly be forever miserable most true will they find the words of Solomon, Prov 21. 25. v. The desire of the slothful killeth him: fo● his hands refuse to labour. Such a one wisheth we● to himself, and because he cannot attain desired food he vexeth himself to death, but yet will not labour and work for it, and so pineth away in his iniquity what is said of the sluggard in respect of the body, also true of all those men in respect of their souls who would be happy and desire to enter into the Kingdom of Heaven, but such desires will undo them, why? for their hands refuse to labour for Heaven. Men must not think that good things, (whether temporal, spiritual, or eternal) will drop out of the clouds to them, as towns were said to come into Timotheus his toil while he slept. Unless men's desiring of Heaven and Eternal happiness be seconded with labour whereby to obtain them, it is ●othing worth; desires if right are ever seconded with ●ndeavours after the thing desired. Though St. ●aul saith, 2 Cor. 8. 12. v. that if there be first a wil●ing mind, it is accepted according to that a man hath. ●nd not according to that he hath not: yet he had ●efore said in the 11. v. Now perform the doing of ●: that as there was a readiness to will, so there may ● a performance also. As a thirsty man will not on● long for drink, but he will labour earnestly to get ●; neither will a covetous man only desire or wish ●r Riches and wealth, but he will strive and take ●ins to be rich and wealthy; so it should be with a ●tristian, not only should he desire to be happy, ●d desire to obtain Eternal good things, but he ●ould labour earnestly to get these things. Who was ●ere ever so wicked that desired not to be good, and come to Heaven? But neither Grace here, nor ●ory hereafter can be had with bare wishing and ●iring; as they say of Caeneus in the Fable, who of ●oman, became a man with a wish. The Apostle ●h told us that there must be a seeking those things ●ich are above, as well as a minding of those things ●ve, Col. 3. 1. 2. v. If ye then be risen with Christ, ●e those things which are above, where Christ sitteth ●he right hand of God: Set your affections on things above, not on things on the Earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seek those things which are above; the word used signifieth summo studio quaerere, to seek with the whole strength. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set your affections on, or mind, (as in the marg●nt) things above, it signifieth to mind with the whole Soul.  
6. In labouring for Eternal good things, labour unweariedly, never being weary, but holding on to the end of your lives; indeed that great desire which any one hath of enjoying these things, will be to him like a rod of Myrtle, of which it is reported, that i● makes the traveller who carries it in his hand, that h● shall never be weary or faint; when others that wan● this true desire are in their pains and labour herein like Charles the eight of France of whom one note● in his Expedition to Naples, he came into the fiel● like thunder, but went out like a snuff: So these answer not always their sometime undertaken labo● but languish and sink; herein such resemble tho● winds about Sancto Croix in afric, which the Po●tug call the Mon●oones which blow constantly o● way for six months, and then the quite contrary w● the other half of the year; while the vein lasts the outdo and over-labour all others, but this hot is soon over, their motion soon endeth, it being b● like the motion of a Watch which is quickly dow● The true labour for Heaven is constant, but th● though they put their hand to the Plou●● soon gr● weary and look back, whereby they show they ● not fit for the Kingdom of God, Luke 9 62. v. present diligence herein should be followed with future and lasting diligence, Heb. 6. 11. v. We des● (saith the Apostle) that every one of you do show same diligence, to the full assurance of hope unto ●nd. We look for happiness as long as God hath any being in Heaven; why then should we cease from painfulness, as long as we have any being on Earth. Man goes forth (saith the Psalmist, Psal. 104. 23. v.) to his work, and to his labour until the evening; so till the sun of our life be set, we must be working, we must be labouring. The things we labour for shall never end, why th● should our labour for them ever end? this should animate us every day to labour a fresh for them: As the Mother of Melitho animated her son, when she saw his legs broken, and his body bruised, being ready to yield up his spirit in Martyrdom; saying, O my son, hold on yet but a little, and behold Christ standeth by ready to bring help to thee in thy torments, and a large reward for thy sufferings. So may we animate ourselves with those words of St. Peter, 1 Pet. 1. 4. v. who calls this reward, an Inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for us, the two Greek words here used for undefiled and that fadeth not away, are also Latin words; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undefiled; it is a Latin word also, Amiantus, it is a precious stone, the nature whereof is such, that though it be never so much soiled, yet it can never at all be blemished, but cast it into the fire, it is taken out still more bright and clean. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non marcescens, that fadeth not away: This Greek word is a Latin word also, Amarantus, it is the proper name of a Flower, which being a long time hung up in the house, yet still is fresh and green. To these it is thought the Apostle ●alludeth here, and it is as if he should say, the Crown ●hat you shall receive, shall be studded with the stone Amiantus, which cannot be defiled: and it is garnished with the Flower Amarantus which continues fresh and green. The latter of these two words is used by the same Apostle, 1 Pet. 5. 4. v. where he calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarc●ssibilem gloriae coronam; a Crown of glory that fadeth not away. This is the Crown laid up in Heaven, but it is given only to such as hold out to the end, Rev. 2. 10. v. Be thou faithful unto death, and I will give thee a Crown of life. Matt. 10. 23. v. He that endureth to the end shall be saeved. Non currenti sed vincenti datur corona. Only they who run their race with patience and finish their course, can truly hope for these things. When Judas Maccabeus, 1 Macca. 4. 17. 18. v. saw two men over greedy of the spoil of the Enemy, and thereupon to begin to desist from the Battle they had hitherto so valiantly prosecuted, Judas willeth them to follow on the pursuit of the Enemy flying, for, quoth he in the end you shall safely take the spoils, or at last ye shall have Riches enough: So say I, Christians, be not weary of your labouring after Eternal good things, for in the end you shall have Eternal good things enough. Let me here allude to our blessed Saviour's words, Matth. 5. 6. v. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. It is observable, the Greek words in this place are the participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blessed are they that are hungering and thirsting; though they have righteousness, yet they are still hungering after more. So should every Christian, though he have already gotten a portion of Eternal good things, yet should he be labouring and taking pains for more; the sweetness of these things cannot but stir up an hungering and thirsting after more of them, whose infiniteness will more than fill the Soul brimful.  
How unweariedly therefore should a Christian go on in this Labour after Eternal good Things; especially remembering That it will not be long but this Labour will be at an end: 1 Pet. 5. 10. v. After ye have suffered a while. So may I say, After you have laboured a while, your Labour, how great soever now it is, will be at an END.   
Soli Deo gloria in Aeternum.   

A Prayer wherein the foregoing Treatise is Epitomised, the several Pages thereof, out of which the Prayer is collected, being pointed unto by the Figures set down, and composed for the use of the weaker sort of Christians, after that they shall have read over the Treatise.  Psal. 19 14. v. 〈◊〉 the words of my mouth, and the meditations of my heart be acceptable in thy sight, O Lord my strength and my Redeemer. 
O Eternal Lord God, before the Mountains were brought forth, or ever the Earth or the world ●re made, thou art God from everlasting to everla●ng. Help me, a poor sinner, with a thankful heart ● bless and praise thy name for the manifold and great ●reies, both temporal and spiritual, I have recei●d from thee. Praised be thy name for ever, that by ● holy word thou hast brought me to the know●ge of thyself and Eternal happiness, and hast af●ded unto me many precious helps both to under●d thy word and to direct me in that way which will ●d in a future and everlasting happiness. Lord, ●nt that what I have been taught by reading of this ●eatise may be sown as good seed in my heart, keep that Satan, that bird of Hell, may not pick up an● of it, but let it be so watered with the dew of th● blessed spirit, that I (who hope to (1) out live time an● all temporal enjoyments) may turn (2) my worldly care into a Godly care, my care for this life and th● things of this life, into a care for the things of another life, of a better life. Let the great matter of m● thoughts (3) be, not what I shall eat or what I sh● drink or wherewithal I shall be clothed, whereunto ● am (217) naturally prone, but rather to seek first th● Kingdom of God and his righteousness, being assure● that all these things shall be added unto me. Seein● thou callest for Labour, and didst enjoin (4. 5. 6.) Labour to Adam in Paradise, and wouldst have (8) no● idle, and I have learned not to promise (13) my se● to obtain any good thing at thy hands without Labour; work my heart into such a willing frame, tha● (11) my Labour & pains may (80) in obedience unt● thy commands, be chief (11) not about perishing b● Eternal good things, and which without (56. 229▪ Labour cannot be obtained. Help me, being inten● and serious (15) to spend the (16) marrow of m● soul and the strength of my spirits about Grace he● and Glory hereafter, which are (12) unspeakably be●ter then Gold and Silver, and always (17) to u● the right means to gain them, searching for them ● all thine Ordinances, in reading the Scriptures (19▪ for in them I think to have Eternal Life; but because of myself I am dull to understand, bless to me th● hearing (20) of thy word Preached, and help me so t● hear that my soul may live the life of Grace here, an● hereafter may live (21) the life of Glory. To hearing help me to add (21) such meditation both day an● night that may enable me to practise what I learn b● hearing. Teach me how to improve the Sacrament so Baptism (23) that first visible means whereby thou ●ast pleased to apply to me as by Word, Sign and Seal the blood of Jesus Christ (24) for the remission of my sins, that I may forsake the Devil, the world ●d all the Lusts of the flesh, and have no fellowship ●ith the unfruitful works of darkness, but be found ● every respect faithful in God's Covenant sealed hereby. However there be some who slight the ●essed Sacrament of the Lord's Supper (23. 26.) if as ● were an unnecessary Ordinance, for ever keep me ●at I, hungering and thirsting (25) after Christ and ● the benefits of his death and passion, may delight ● be a Guest at that Table (27) where Christ's body ● set before me to eat and warm draughts of his blood ● drink. Thou art a God hearing of Prayers, by im●tunate (28.) prayer at the Throne of Grace, make ●e able through Jesus Christ to obtain those great ings of Eternity which are discovered unto me in ●y Word and sealed up in the Sacraments. And grant ●at I may not use these means for a time but (30) per●eringly use them and all other right means to gain ●eaven, until thou makest me to enjoy Heaven, hang assurance (202) that my Labour shall not be in ●n, and that it will there (211) never repent me to ●ve Laboured for it. Blessed be thy Name (31) for ●yly bread and all the good things of this life, yet ●ke not up my Portion out of the greatest of those ings which are indifferently distributed to Saints ● Sinners, but let Eternal good things absolutely ●9) necessary to be had, be my portion, though (23) ●ould in Labouring for them, meet with many vex●ons and sore persecutions, choosing rather, as the ● (72) wherefore I live, to secure (33) an Eternal than a fading Inheritance. As thou renewest (37● thy mercies to me every morning in this Life, ever● morning help me to renew my diligence for the ob●taining of a better life; and when I have done wit● the world and all business upon Earth (38) permi● me again into thy presence to mind and Labour fo● thee and the things of Heaven. When in the night (38. 39) thou drivest sleep from mine Eyes, kee● me that I may not drive any spiritual devotion fro● my Heart; though then rest be denied to my body ● yet O that my soul might not rest from (40) Praying to thee, from (41) seeking after Christ, from (44● praising thee for mercies, from (45) meditating upon thy word; O let my Soul desire thee in (47) th● night. Strengthen me to run (50) with patience t● Race that is set before me, and always to fight (51● a good fight of Faith, and to strive (55) that I ma● enter in at the strait gate, that I may obtain (50● not a corruptible but incorruptible Crown. As I a● naturally provident (57) for time to come, gra● that I may be found provident for Eternity to com● by laying (58) up Treasures in Heaven where neith● moth nor rust doth corrupt, and where Theives ● not break through and steal, and hereby manifest (60● myself to be a follower of those, though (64) se● who through faith and patience inherit the promis● whilst I do walk in the way of good men and keep t● paths of the Righteous, believing (239) Scripture promises and obeying Scripture commands, th● at last with them now in Heaven I may posset Eternal good things. every my Soul with tho● good things that will (91) make me good, by Gra● (96) work a change in me; give thyself (100) ● me, that by holiness I may be fit for thee. Uni● 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 breathe, heal (114) my Soul, sanctify my heart, subdue the rebellion (115) of my will, and purify all uncleanness out of my affections, that, acting from inward principles of holiness, I may (imitating blessed St. Paul) exercise [121] myself to have always a conscience void of offence towards man, and [122] in simplicity and godly sincerity, not in fleshly wisdom but by the grace of God I may have my conversation in the world, in all things willing ●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 preoccupations 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 Devil 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 [23●. 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 Zion● 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 Master's [177] joy, into that joy which Eternity gins, [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 Kingdom 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 myself from storms and tempests, yet let me be admitted into that house not [184] made with hands Eternal in the Heavens, and situated 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 always [188] desirable good things in Heaven which only can satisfy [193] the long of it and make my soul [198] that most precious and immortal [203] being, happy. By faith help me to look above [22●] the gaiety and eye-dazling [224] objects hear 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 ●s prefe● momentany pleasures before [244] Eter●al joys, and spend their whole time in making pro●sion for the flesh, without the least thought upon Eternity that follows, and never think of their present ●nfulness or their future Eternal misery. Pardon ●e, O my God, that I have at any time postponed [256] the things of Heaven to the things of this world, preferring dross before Gold, the fatness of the Earth, ●efore the dew of Heaven, earthly Mammon before Heavenly Mansions and the good things of this life ●efore the good things of another, and better life, yea ●ood and ●aiment for my body before Grace and Glory ●or my soul; and now, O Lord, ●help me to consider ●hat it is ●igh time for me to mind the concerns of my ●oul and to be labouring for Eternal good things and ●261] seeking those things that are above, and to ●ve above those things which [269] I cannot live without, yea wholly to spend my time whilst [269] I am ●n the body about those things whereof I shall have ●ost need when I am out of the body, and principally ●o Labour for on earth those things that will be of use ● Heaven. Make me spiritually [273] wise to lay up ●uch a stock and store that will do me good through●ut all Eternity, and before my body be laid in the Grave, to take care that my never dying soul may be ●arryed into Abraham's bosom, by a turning to thee O God, by accepting of Jesus Christ, by getting my ●ins pardoned and my evidence for Heaven cleared, ●hough I do yet remain upon Earth. let, I pray thee, ●hy spirit help me to converse in Heaven [274] and ●o have mine Eyes fixed upon those invisible things. ●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 crouched to another for a morsel of bread, to have been a vagabond and have sought 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, lest 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 days 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 joint heir with Christ, an heir of that Kingdom [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, cyphers 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 than a Million of worlds. enlighten my darkened 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 always 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 ways 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 tastes (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 joys, 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 myself happy until I have my fill of them, until I be (314) filled with the fullness 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 separable from my body and will subsist and have a being in its separate state, survive the grave, live longer than 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 lose from this cage of clay. About this very thing, I confess O God, that my former carelessness hath been very great, and at the remembrance of which, I blush, I am ashamed and tremble. Had death separated 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 days 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 Devil (323) delays no time (because his time is s●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 quickened 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 faithfulness [331] and Christian [332] diligence cheerfully [336] and with delight, earnestly [343] and unwear●●aly [348] to seek those things [347] that are above, where Christ sitteth at the right hand of God, and always 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, believe 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 foregoing 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  
●braham how said to see Christ' s Day. p. 327  
achilles' Choice. p. 257  
●dam in innocency set to labour. p. 7  
afflicted ones find that Eternal good things stand them in stead. p. 14●  
afflictions often befall the Saints. p. 141  
alexander sleeps sound, Parmenio being on the war▪ p. 311  
alexander compared by one to a stone. 92  
Alexander poisoned. p. 171  
King Alfred how spent the natural Day. p. 35  
Aelians Censure of a Chariot made by Myrmeeidas and Chalecrates. p. 98  
Alphonsus his Saying. p. 8  
Alphonsus refuseth to give any thing to a Knight that had spent his Estate. p. 206  
Ancients used means to keep Death in their thoughts. p. 145  
Andronicus his fall. p. 169  
Angola Inhabitants prefer a Dog before a Slave. p. 223  
Antimachus high esteem of his Scholar Plato. p. 35  
Antigenides a famous Musician, his custom before he played a Lesson. p. 311  
Apelles how he came to fall in love with a Woman. p. 224  
Archimedes the Mathematician slain, and why. p. 16  
Aristotle preferred conjectural knowledge about Heavenly things, before certain knowledge about Earthly things. p. 270  
Aristotle studied Philosophy in the morning, but Eloquence in the afternoon. Ibid.  
Artabazus Cup not so good Gold as Chrysantus Kiss. p. 100  
Athenians gave the Grasshopper for their Badge. p. 218  
Athens what a kind of City. p. 269  
Attention required at hearing of the Word. p. 21  
Aetna ' s sad and ruining eruptions 1669, wasting the Habitations of 27000 Persons, with 13 Towns. p. 168   

B.  
BAjazet carried in an Iron-cage. p. 169  
Babtism what it is. p. 23  
Baptism enters us into the Church. p. 23  
Baleassar his submission to the Word of God. 24  
Basil his answer to the threaten of Modestus. p. 23  
Bassianus the Emperor strangely degenerated into effeminatness, would be called Bassiana. p. 223  
Beatitudes, the first of them belong to the Poor. p. 92  
Beauford Bishop of Winchester, and Chancellor in the Reign of Henry VI p. 128  
●ee, what Men are like to it. p. 273  
beggar's are all they who, though they possess the greatest of Temporal good things, are without Eternal good things. p. 277  
beggar's lie under a great judgement. p. 278  
beggar's are all they who have nothing laid up in Heaven. p. 285  
●eleivers have the promise of two Worlds. p. 290  
●elisarius his poor condition. p. 169  
●engala, where was an old Man of a great age. p. 299  
bernard ' s Esteem of Christ. p. 108  
bernard ' s words of the end of Christ's Coming at the last Day. p. 155  
●ible presented to Queen Elizabeth. p. 19  
●ody but a mean habitation for the Soul. p. 149  
●ody made lovely by the Soul. p. 202  
●ody of an excellent Structure. p. 198, 199  
●ooks cared for by Caesar. p. 200  
●runo his change of Life, and the cause thereof. p. 135  
●udaeus high esteem of Plutarchy Works. p. 18  
●urleigh his high esteem of Tully ' s Offices. p. 20   

C.  
Caesar's▪ Battle in Africa with the followers of Pompey. p. 53  
Caesar's Battle with the Swiffes that fought to obtain Gallia out of his hands, p. 54  
Caesar murdered. p. 1●1  
Caesar's Care of his Books. p. 200  
Caesar Borgia upon his Deathbed lamented because he had not taken care for Death beforehand. p. 205  
Caius Marius how he was wont to choose Soldiers. p. 31  
Camois relates what devout Personages used to writ● upon their Chymney-pieces. p. 308  
Cardinal his choice. p. 257  
Cato at evening meditated upon what he read in the day p. 21  
Cats, why Men compared unto them. p. 232  
Change is made by Grace p. 98, 9●  
Charles the Fifth Emperor, his Challenge to Franci● the First King of France p. 10●  
Christ the full of Man's Happiness p. 100L  
Christ reckoned amongst the chief of Eternal good things p. 10●  
Christ makes them good who do enjoy him p. 11●  
Christless Men are dead Men p. 111, 11●  
Christ loved by Saints above all things p. 107, 10●  
Christ will be a Righteous Judge in the day of Judgement p. 135  
Christ hath a two fold Coming p. 15●  
Christ will do those who have an Interest in him good, an● stand them in stead at the day of Judgement p. 15●  
Christianity compared to a Race p. 50  
Christianity compared to Wrestling Ibid  
Christianity compared to a Fight p. 5●  
Christianity compared to an Agony p. 5●  
Christians have many Enemies p. 51, 52  
Christians find their condition in this Life very mutable p. 177, 16●  
Christians should be cheerful in labouring for Eternal good things p. 337, 338  
Chrysostom's Censure of Antioch p. 68  
Church, why called the Congregation of the Poor, p. 209  
Cicero his Saying, wherein we are taught not to be idle p. 246  
Cleanthes great labour p. 47  
Count Anhalt his Saying concerning the Scriptures. p. 18  
Colen, Ground Where Saint Ursula ' s Virgin's are buried, retains no other dead Bodies in it p. 45  
Commands of God dangerous to be neglected p. 82  
Conscience that is good of a great benefit p. 117  
Conscience an everlasting Companion p. 118  
Conscience doth mind Men of sin in this Life that long after it hath been committed p. 119  
conscience will bring to mind sins in another Life. p. 120  
conscience that is bad, like a Mill Ibid.  
conscience that is good is in a good Man p. 121  
conscience that is good, a consequence of Grace p. 122  
conscience that is good is a bridle against sin p. 122  
conscience that is good is a spur unto duty p. 123  
conscience that is good, a comfort under affliction. Ibid.  
conscience that is good lives in peace, and dies in pease. p. 124  
conscience when terrified for sin, not comforted by Temporal good things p. 826  
constantinople had 7000 Houses in it burnt in the year 1633 p. 166  
courtier, his Saying upon his Deathbed p. 130  
●reatures, all of them do desire their centre p. 107  
ricketss of the Night, who p. 44  
●own worn in Heaven is Eternal p. 181  
Crown in Heaven promised to five sorts p. 182   

D.  
DAvid his great desire after God p. 31  
Daughters of Danaeus are in Hell condemned to fill a bottomless tub p. 208  
Day time is for labour p. 35  
Days, how Christ in Scripture is said to have many of them p. 326, 327  
Dazzled are the minds and Distracted are the judgements of Men by Temporal things p. 224  
Dead Men are all Men without Christ p. 111, 112  
Death cannot he kept off by Temporal good things. p. 128  
Death should always be in a Christians thoughts p. 145  
Death terrible, especially to those who have made no provision for Eternity p. 146  
Death by Mundanus an Heathen, looked upon to be but a change to a more happy Estate p. 147  
Death not feared by Seneca p. 148  
Death, what it will be to a good Man, and what it will be to a wicked Man p. 151  
Death, what thoughts Saint Basil had of it p. 152  
Death makes all Men equal p. 284  
Deathbed, how terrible to Philip the Third King of Spain p. 129  
Deathbed, how terrible it was to a Courtier p. 130  
Deathbed, what thoughts Pelican (a German Divine) had thereupon p. 133  
Deathbed made comfortable to those who have gotten Eternal good things p. 144  
Deathbed, how Valentinian the Emperor was comfortable thereon p. 152  
Deathbed, what will comfort any Christian thereon Ibid.  
Delightful is the labour for Heaven p. 335  
Demades his Counsel to the Athenians p. 264  
Diligence commanded p. 332, 333  
Diocletian leaves the Empire, because he could not rout out the Christians p. 207  
Diogenes preferred his Cynical Life before Alexander's Royalty p. 223  
Dionysius of Syracuse teaches a School at Corinth. p. 170  
Domitian' s carelessness, a cause of his death p. 318  
Dreams, how Temporal good things are compared thereunto p. 297  
Dye willingly, those will who are interessed in Eternal good things. p. 75  
Dying Men by wealth cannot be freed from the fury of a guilty conscience p. 129   

E.  
EArthly things comprehended under Meat for three Reasons p. 6  
Earthly things are but mean things in comparison of Eternal good things Ibid.  
Early some rise, but why? p. 248  
Edward the Third at death forsaken of all but one Priest p. 128  
End of a Christian' s life what it is p. 72  
Enemies there are many unto a Christian p. 51, 52  
Enemy to a Christian is Sin, and that a sore one p. 53  
Ephemeris a Beast, and why so called p. 318  
Ephorus his Saying of his Countrymen the Cumaeans. p. 249  
Equal are all Men after death p. 284  
Eternal good things comprehended under Meat for two Reasons p. 9  
Eternal good things especially are to be laboured for. p. 11, 12, 13  
Eternal good things to be laboured for, do best agree with our Nature's p. 57  
Eternal good things greatly laboured for by the Saints. p. 63, 64.  
Eternal good things will be possessed but by a few. p. 64, 65, 66, 67, 68  
Eternal good things must of necessity be gained p. 69  
Eternal good things make Men willing to die p. 75  
Eternal good things are by God commanded chief to be laboured for p. 80  
Eternal good things the best of Good things p. 84  
Eternal good things the best of Good things proved by two Reasons p. 91  
Eternal good things make the possessor of them good. Ibid.  
Eternal, God is p. 101  
Eternal good things will do a Christian good under afflictions p. 140  
Eternal good things will stand a Christian in stead, and do him good when he lies upon a sick or dying bed. p. 144  
Eternal good things will do a Christian good, and stand him in stead at the day of Judgement p. 152  
Eternal good things are always desirable p. 188  
Eternal good things are satisfying good things p. 193  
Eternal good things concern the Soul p. 198  
Eternal good things neglected will cause vexation in hell. p. 212  
Eternal good things not to be gotten without labour. p. 229  
Eternal good things are not Fancies. p. 235  
Eternal good things make a Man a Rich man p. 286  
Eternal good things are real good things p. 293  
Eternal good things are for a Man's life p. 299  
Eternity longer than the longest life p. 400  
Eternity thought of should make Men provide for Eternity p. 301  
Eternity; with the very word Eternity a Gentlewoman was much moved p. 307  
Eternales, certain Heretics so called p. 318  
Evenings Returns to God p. 38  
Examples of Saints to be imitated p. 59, 60, 61  
Excellency of a Thing lieth in answering of the end. p. 74  
Exeter, a Duke of that Place begged barefooted. p. 170  
Exhortations to get Eternal good things p. 265  
Eye of Faith sees a beauty in Eternal good things. p. 22●   

F.  
FAith an enriching Grace p. 289  
Faith like a Prospective-glass to the Soul. p. 326  
Faiths eye sees a beauty in Eternal good things. p. 224, & 225  
Fancy of some Men is that the only comfort of this Life doth consist in temporal good things p. 221  
Fancy, since the Fall what it is Ibid.  
Fancy often usurpeth upon the Understanding p. 222  
Favorinus his excellent Saying concerning the Soul. p. 203  
Few only have a share in Eternal good things p. 64, 65, 66 67, 68  
Fight of a Battle, a Comparison to set forth Christianity by p. 51  
Fire hath caused great ruins p. 168  
Five parts of the World only are observed to know CHRIST p. 68  
Fools are all they who labour not for Eternal good things.  
Friendship amongst Men mutable p. 156  
Fruitfulness in the heart is caused by the Holy Ghost. p. 117   

G.  
GErmany, in it 26 Villages at once on fire p. 166  
Gillimer the King of the Vandals his poor Estate. p. 171  
Glory, the hopes thereof in Heaven, is a cordial under sufferings p. 143  
Glory in Heaven is Eternal p. 174, 309  
God only desired by David p. 31  
God Eternal p. 101  
God hath in him all perfections Ibid.  
God in Covenant with any makes their condition happy  
God hath enough in him to satisfy a Christian p. 196  
God to be a God to any is a great portion p. 291. 292  
Good are all they who do enjoy Christ p. 110  
Good men are men of good consciences p. 121  
Good and bad, not small and great, will be the difference at the day of Judgement p. 133  
Gospel giveth a true account of Heaven p. 235  
Grace and glory, better than gold and silver p. 12  
Grace commended p. 96  
Grace an Eternal good thing p. 97  
Grace and glory, how they differ p. 97  
Grace cannot be lost p. 97  
Grace makes a change p. 97  
Grace the best riches p. 98  
Grace cleanseth the heart p. 97  
Grasshopper was the Athenians badge p. 219  
Grasshopper, who like it p. 218. 273  
Grave, in it no man is richer than another p. 131  
Grave, in it temporal good things yield no comfort p. 130. 131.  
Great gifts despised by Luther p. 31  
Guise, the Duke thereof said to be the richest man in France. p. 292   

H.  
HAbitation for the soul in the body but a mere habitation p. 149  
Habitation in Heaven is Eternal p. 184  
Hannibal disappointed in taking of Rome, and why p. 320  
Happy men who they are p. 292  
Hearing of the word attention is required p. 21  
Heart of man by nature is stony p. 115  
Heart is made fruitful by the workings of the Holy Ghost p. 117  
Heathens minding things of this life p. 10  
Heaven a light some, glorious and everlasting habitation p. 150  
Heaven truly described in the Gospel p. 235  
Heaven all that have a knowledge thereof, do not labour for it p. 236  
Heavenly happiness set forth in some Queries p. 88 89. 90  
Heavenly happiness cannot be conceived p. 90  
Heavenly things are the only lasting, the everlasting good things p. 264. 173  
Heir of the promises one of the greatest titles that belong to a Christian p. 241  
Hell full of many knowing heads p. 236  
Henry the 4 Emperor in poverty. p. 170  
Henry the 4 King of France esteemed France equal to the Spaniards many Kingdoms p. 179  
Hermit his esteem of a Cat p. 223  
Holiness from the Holy Ghost p. 114  
Hopes of wicked men for Heaven will be frustrated p. 66. 67.  
Hopes for Heaven should be grounded upon the word of God p. 240  
Hopes for Heaven a Cordial under afflictions p. 143  
Hopes for Heaven, are but in vain built upon the promises by those who obey not the Commandments p. 242. 243  
Hormisda his esteem of Christ p. 108   

I.  
Idleness desired of most men p. 5  
Idle persons unprofitable persons p. 5. 8  
Idle persons Periander makes a Law against p. 8  
Idle no day was Seneca p. 48  
Idle to be, Nature never brought forth any p. 246. 247  
Idly some Africans do spend their time p. 8  
Jehosaphats but few p. 94  
Ignatius his esteem of Christ p. 107  
Imaginary good things only, are all temporal good things p. 293. 294  
Imaginary Heaven was made by a King of Per●ia p. 296  
Inheritance in heaven is an Eternal inheritance p. 179  
Interest in Christ will stand a man in stead at the day of judement p. 152  
Johannes de temporibus his age p. 300  
Joy to be had in Heaven is Eternal joy p. 176  
Judgement day will be terrible to those who never had more than Temporal good things p. 132  
Judgement day will put no difference between small and great, but between good & bad p. 133. 135  
Judgement day when it comes, Eternal good things than do a Christian good and stand him in stead p. 152  
Judgement day, to whom it will be terrible p. 158  
Judgement day, thoughts thereof should keep men from sin p. 161  
Juno's Statue. p. 118   

K.  
Kingdom of Heaven an everlasting Kingdom p. 180  
Kingdom of Israel compared to the Moon p. 181  
Kings Reign is but a noble servitude p. 193  
Knowledge of Heaven & Eternal good things does not always put on men to labour for them p. 236  
Knowledge of Heaven, the want thereof, the cause why men labour not for it p. 237  
Knowledge conjectural about heavenly things is to be preferred before certain knowledge abo●t earthly things p. 270   

L.  
LAbour required of every Christian p. 4. 5. 7  
Labour required of Adam in Paradise whilst innocent p. 7  
Labour we must especially & chief for Eternal good things p. 11. 12. 261. 265. 269  
Labour we must for Eternal good things or else they will never be enjoyed p. 56  
Labour for Temporal good things, is with God's good granted p. 266  
Labour for Heaven, all will not that do desire Heaven p. 231. 232  
Labouring for Eternal good things, will bespeak a man to be a wise man p. 272  
Lady Jane Grey her answer to Master Ascham p. 294  
Lambert Martyr his high esteem of Christ p. 107  
Learning a notable saying concerning it, by Aeneas-Silvius p. 13  
Lepidus an idle person p. 5  
Life in Heaven is an Eternal life p. 175  
Life of that man is provided for who hath gotten Eternal good things p. 299  
Loadstone, what man are like unto it p. 219  
London about 13000 houses there burnt in the year 1666 p. 166  
Longest life nothing to Eternity p. 300  
Life Eternal may be said four ways to be enjoyed in this present life p. 160  
Lords Prayer but one Petition in it for Temporal good things, and why p. 11  
Loiterers a penalty against them p. 5  
Luther despiseth great gifts p. 31  
Luther's morning piety p. 37  
Lioness her property p. 311  
Dysimachus joseth his Kingdom for a draught of water p. 72   

M.  
MAn why he was created p. 37  
Mandanus an Heathen looked upon death to be a change to a more happy estate p. 147  
Manna was food miraculous but not lasting p. 7  
Martyrs died cheerfully, and what comforted them at death p. 75. 152  
Mauritius thankful when he heard he should be punished in this world, and spared in another, though he were to lose Empire, Life and all p. 71  
Maximian Herculeus leaves his Empire in a rage because he could not root out Christians p. 207  
Maevius a noble Centurion of Augustus, his resolute answer to Antonius p. 34  
Mean men have been highly advanced p. 104  
Means used by the ancients to keep death in their thoughts p. 145  
Meats for the body are of a perishing nature p. 7  
Meditation useful after reading or hearing the word p. 21  
Melitho how she animated her son p. 349  
Money that would never perish only pleased Saint Basil p. 62  
Monk, a story of such a one p. 331  
Mornings to be spent in piety p. 36  
Morning piety practised p. 37  
Mountains three famous ones in Persia p. 182  
Moses his great self denial p. 61  
Mursius, what he used to write ●pon all his books p. 307  
Myrogenes his request p. 305   

N.  
Narcissus' fell in Love with himself p. 295  
Naturally men do labour for Eternal good things, p. 217  
Neighbourhood in Heaven good p. 151  
Nicostratus a cunning workman, how much he admired a curious picture p. 255  
Non-communicants reproved p. 26  
Night piety required p. 39  
Night spent in Prayer by St. Anthony p. 40  
Night judgements on wicked men p. 41. 42. 43  
Night mercies bestowed upon good men p. 42  
Night guard God is to his people p. 43  
Night piety practised p. 44. 47▪  
Night how spent by some p. 248   

O.  
OBedience entitles to blessedness p. 84  
Opportunity painted with an hairy forehead but bald behind, and why. p. 321  
Opportunity improved Examples of such p. 321. 322  
Oracles how given by Proteus p. 27  
Ordinances what they are p. 17  
origen's choice p. 62   

P.  
PAlestae, fields in Greece so called, what they were p. 60  
Paradise was a most delightful place p. 195. 196.  
Pareus his opinion of Aristotle's Arguments to prove the world to have had no beginning p. 294  
Parr his age p. 29  
Paul the Apostle, especially beloved by the 〈◊〉 ans p. 13  
Paulus Aemilius his sacrifices to the gods p. 29  
Peace inwardly, better than plenty outwardly p. 129  
Periander his Law against idle persons p. ●8  
Persecution should no way hinder a Christian in his laring for Heaven p. 32  
Perseverance required p. 30  
Philip the 3 of Spain his saying upon his deathbed p. 129  
Philosophy was studied by Aristotle in the morning and Eloquence in the afternoon p. 270  
Philpot, Martyr, how cheerful in the coalhouse p. 44  
Pius Quintus saying of himself p. 95  
Pleasures in the world compared to Rivers that fall into the Sea p. 213  
Poor have the first of the beatitudes belonging to them, but amongst the woes, the first belongs to the rich p. 92  
Poorer in the grave is Alexander, than the poorest man in the world p. 131  
Popes, a ceremony used at the assumption of them p. 307  
Prayer should be importunate p. 27. 28. 29  
Promises are the surest Pillars to build hopes for Heaven upon p. 240  
Promises are a Christians Magna Charta p. 208  
Promises of God are all sure p. 208  
Prosperous ofttimes are the wicked p. 131  
Proteus how he gave Oracles p. 27  
Proverb one Jewish p. 51  
Proverbs two very notable in the prejudice of rich men p. 92  
Psalliam and Euchitae but Heretics, though they spent all their time in Prayer p. 27  
Pythias pived to death p. 170   

R.  
Raze, thereunto Christianity compared p. 50  
Real and not imaginary things are all Eternal good things p. 293  
Repent none ever will that they laboured for Eternal good things p. 211  
Reproof to th●se who prefer temporal good things before Eternal good things p. 255  
Resolution required in a Christian p. 33. 34. 35  
Rich to be, what unlawful means some men do use p. 251  
Rich that man is who hath Eternal good things p. 286  
Rich a Christian may be inwardly although he be poor inwardly p. 292. 293  
Riches of ten-times proves an impediment to piety p. 92. 73. 94. 95.  
Riches at death will leave a man to the fury of a guilty Conscience p. 129  
Righteous Judge will Christ be at the day of Judgement p. 135  
Rise early, why some so do p. 248   

S.  
SAints departed how to be honoured p. 60  
Saints are often afflicted p. 141  
Saint Anthony spent the night in Prayer p. 40  
Saint Marks treasury at Venice p. 107  
Saladine carried nothing but his Winding sheet out of the world with him to the grave p. 131. 286  
Satisfaction in God is to be found by any Christian p. p. 196. 197.  
Satisfy the Soul of man the whole world will not p. 289. 290.  
Scipio banished idle and unprofitable soldiers from his Camp. p. 5.  
Scipio used every morning to go first to the Capital, and then to the Senate. p. 36  
Scriptures excel all other writings p. 18  
Scriptures should be the standard of all our actions p. 59  
Seneca no day idle p. 48  
Seneca not afraid of death p. 148  
Seriousness to be exercised when at any time a Christian is labouring for Eternal good things p 16  
Serpent Scycale p. 229  
Sight of God and Christ in Heaven most ravishing p. 323. 324  
Sin a sore Enemy p. 53  
Sin aims at the souls damnation p. 54  
Sin hath made man deformed p. 98  
Sleep very beneficial p. 39  
Sleep why by God it hath sometimes been withheld from men p. 39 40. 41.  
Sleep being withheld hath proved well for some men p. 48.  
Slothfulness reproved p. 262.  
Sluggish spirits there are that would not willingly labour p. 4. 5.  
Solomon's judgement of these Temporal good things p. 191  
Soul of man hath but a mean habitation in the body p. 149  
Soul of man concerned in Eternal good things p. 198.  
Soul of man especially to be provided for p. 199. 200. 201  
Soul of man is immediately from God 202.  
Soul of man most excellent p. 202. 203  
Soul of man makes the body lovely p. 202  
Soldiers how chosen by Caius Marius p. 31.  
Spaniards what they say of Aquinas his writings p. 102  
Spartan Kings that reigned but a year, their practice p. 320.  
Spiritual sloth grown common p. 231  
Stars and other Celestial bodies why they seem small to us p. 226  
Striving, Christianity compared to it p. 50  
Store, the best p. 58  
Snarez, what is reported of him p. 270  
Supper of the Lord, holds out Christ as well as the word p. 23  
Supper of the Lord, what food is received at it p. 25  
Supper of the Lord, to it men should come hungering and thirsting p. 25  
Supper of the Lord, neglects thereof reproved p. 26  
Swan why it is dedicated to Apollo p. 303  
Sweeting sickness in England p. 39   

T.  
Tastes of Heaven how operative p. 310. 311  
Temporal and Eternal things deserve serious and holy meditations p. 1  
Temporal good things but once petitioned for in the Lord's Prayer p. 11  
Temporal good things should be subserviant to Eternal good things, proved out of the Lords Prayer p. 11  
Temporal good things under terrors of Conscience do no good p. 126  
Temporal good things at death yield no comfort p. 127  
Temporal good things will not keep off death p. 128  
Temporal good things yield no comfort in the grave p. 130  
Temporal good things will yield no comfort in Hell p. 136  
Temporal good things are but perishing good things p. 164  
Temporal good things dazzle the mind and distract the judgement p. 224  
Temporal good things their worth p. 265  
Temporal good things may with God's good leave be laboured for p. 266  
Temporal good things promised so far as needful p. 267 268  
Temporal good things without Eternal will leave a man a beggar p. 277  
Temporal good things but imaginary good things p. 293  
Thankfulness due to God for the least mercies p. 30. 31  
Theodosius how he used to spend the night p. 247  
Threaten not in vain p. 84  
●ime is precious p. 44  
●ime not misspent will be comfortable at death p. 46  
●ime is but short p. 317. 318  
tytius' his punishment in Hell p. 118  
●orments in Hell are Eternal p. 308. 309  
●ully s Offices much esteemed by the Lord Burleigh p. 20  
●urks upbraid Christians p. 76  
turkish Emperor by Mahomet's Law is bound to Exercise some manual Trade or Calling p. 8   

V.  
VAin will not be Labour of Eternal good things p. 206  
Valentinian the Emperor, what comforted him upon his deathbed p. 152  
Verres Deputy of Sicily his much lying in bed p. 274  
Vile bodies of the Saints at the day of judgement shall be glorious bodies p. 155  
Vexation often accompanieth Temporal good things p. p. 190. 191  
Vitellius Emperor both of the East and the West basely used and murdered p. 170  
Ubiquitaries complained of by Zanchy p. 253  
Undone will all those men be when they come to die who have nothing laid up in Heaven p. 285  
Unwilling are many to take pains for Heaven, though they desire to Enjoy Heaven p. 231. 232. 233  
Unwearied must a Christians labour be for Heaven p. 348   

W.  
Want feared by many in this world p. 276  
Want will many in Hell, who do abound in this world p. 282  
Wealth will leave thousands at death to the fury of a guilty conscience p. 129  
Weep we have reason, over neglecters of Eternal good things. p. 245. 253  
Wicked, prone to nourish hopes for Heaven p. 65. 66  
Wicked men may enjoy prosperity p. 140  
Wine to be Exported, was hindered by the old Romans, and why p. 314  
Winds about Sancto Croix in Africa by the Portugal● called Monzoones 348  
Wisemen are they who labour for Eternal good things p. 272  
Wisemen, who they are that are so accounted in the world p. 276  
Woman whose house was burned, minds trifles and neglects her child p. 173  
World compared to a King's Court p. 102  
World is the greatest price that the Devil hath to give for a Soul p. 227  
World like a going fire p. 228  
World were of no use if man were not in it p. 266  
Worldly things satisfy not the possessor p. 193. 194 289. 290  
Wrestling, Christianity compared unto it p. 50   

Y  
YOung man's question in Matt. 19 13. verse answered p. 11   

Z.  
ZAnchy his complaint of the Lutheran Ubiquitaries p. 253    

The Printer to the Reader.  
NOtwithstanding the great care to prevent faults in the Printing of the foregoing Treatise, yet the Reader will meet with some, though but few that are great, yet too many will be found in Literal and Syllabical mistakes, as also in Points either misplaced or left out, some hereafter follow, the which and all others, the Candid Reader is desired (as he meets them) to mend, else the sense in some places possibly may not be clear.  
In the Epistle Dedicatory. 2 Page 18 line after Love, add you, 4 p. 14 l. before portion, add a. 5 p. 7 l. for unexpected read unsuspected.  
In the Epistle to the Reader. 2 p. 11 l. before those, r. for.  
In the body of the book. 4 p. 19 l. for operami r. operamini, 5 p. 27 l. ●, sedore r sudore, 5 p. 30 l. f. Epicureate, r Epi●ureal, 7 p. 2 l. before rudiments, add of the, 16 ●. 20 l. f. aeternitatem r. aeternitati, 18 p. 4 l. for sheave r. sheaf, 26 p. 30. l. after need, blot out the Comma, and f therefore r thereof, 28 p. 10 l. for use r. useth, 36 p. 3 l. after every add day, 56 p 4 l. after those add words, 70 p, 2 l. f. of storms, r. by storms, 78 p. 17 l. f. willing r. willingness, 87 p. 25 l. before the, add of, 96 p. 17 l. before consequent, add a, 105 p. 4 l. of. labour add for 105 p. 17 l. f. tenders r. tends, 136 p. 26 l. of. that, r. is, 176 p. 33 l. f. glean r. glean, 177 p. 12 l. f. one's r. one, after does add to 185 p 14 l. of. over, add other, 191 p. 21 l. f. ignomius r. ignominious, 192 p. 2 l. before small add no, 193 p. 18 l. after in, add in the roof, 193 p. 2● l. f. salvation r. salvations, 193 p. last l. f. Neroniand r. Nerionianae, and f. libidinus r. libidinis, 195 p. 11 l. f. engine r. engine, 223 p. 25 l. f. and r. an, 234 p. 13 l. before content, add and, 207 p. 17 l. before not, add at, 317. p. 5 l. f. cenessit, r. senescit, 317 p. 6 l. f. be, r. bed, 334 p. 25 l. before In, add 3. 334 p. 33 l. for bandry r. husbandry, 344 p. 9 l. f. strait, read sleight.  
FINIS.