THE CHRISTIANS great design on earth, IS, To attain assurance for Heaven: OR, How in this life he may lay hold on eternal life: SET FORTH In a SERMON preached before the Right Honourable the Lord mayor, the Court of Aldermen, and other worthy Citizens of the City of London, at a solemn anniversarie meeting, April 8. 1645.  
By Jeremiah Whitaker.  MAT. 6.33. 
But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.  

Imprimatur, JOSEPH CARYL.   
LONDON, Printed by G. Miller for John Bellamie at the Sign of the three golden Lions in Cornhill near the royal-Exchange, 1645.   

TO THE Right Honourable the Lord mayor and Court of Aldermen of the renowned city of LONDON.  
Right Honourable,  
IT is the transcendent felicity of men above all other sublunary creatures, not that he may live, and live long, but that he may live happily, and live eternally; the two former seem almost to all men great things, and are generally by all greatly desired; the two latter are great, 
Beati omnes esse velumus. Cicer. in Hortens.— Arist. l. Eth. Aug. de Trin. l. 13. Lombard. l. 4. d. 49. Estius l. 4. p. 337. Cum omnes perpetuò velint vivere, omnes id agere debent, ut vitam participare possint: inconsultissimum, ut quod affectu,& voto velint, id ipsum re atque actu noll. videantur. Salv. ad Eccl. Cath. lib. 1.  and yet are greatly and almost by all universally neglected. It is asserted by wise men, Heathens and Christians in all ages, ancient and modern; That happiness is so desirable, that there is not any man living, but in some kind or degree wisheth he might live happily; but it is the pravity of mans nature, that he discerneth happiness( what it is, or wherein it is) very weakly; that his mind being diverted, considereth it very weakly; that his heart being seduced, he desireth or gropeth after it very confusedly.— If all men desire to be happy, then all should make it their end and work how to partake of happiness; What can be imagined more uncounsellable, then in act and dead to pull down that which in wishes we seem desirous to set up? What more void of reason, then to say our wishes and desires are for life, that wee might be happy, when our work and labour tendeth to death, that so we deceive ourselves in being seemingly happy, but taking a course to be really and irrecoverably miserable?  
It is a certain truth, no man can live blessedly, that doth not live eternally: 
Vide haec omnia eleganter& accuratissimè disputata, apud Aug. de Trin. l. 13. c. 4, 5, 6, 8.  for suppose a man not to live eternally, then we must suppose there is a time when life must leave him, and when he ceaseth to live, he must necessary cease to live blessedly, when he death, his life departeth from him, being unwilling to leave it, or willing, or neither; if being unwilling to part with life, and yet life departeth from him, how can he be happy that hath life in his affection, but must not be suffered to have it any longer in possession? to want the comforts of this life, which wee greatly desire, is a branch of unhappiness, for no man is happy, but he that willeth no evil, and he that enjoyeth all the good he willeth; but now to want life which the soul desireth above all things, for which it desireth all other things, must needs make man miserable; true, if man be so in love with life, and yet must leave it, he cannot be happy: but suppose him as willing to part with life, as life to part with him; surely that life is not happy, which man is willing to part with, for no man would be severed from that which he accounteth his happiness: If any man say, he is neither willing nor unwilling, but equally indifferent for either, then how is that life happy, which is not worthy of the love of him that hath it? or how is it loved, when whether it flourish or perish, whether it come or go is not regarded? Can we love other things to make us happy, and yet not love happiness? If this be the decree of Heaven, that all that are happy shall desire for ever to be happy, then they that enjoy happiness cannot be indifferent, whether this happiness be continued or abolished; thence it is that every soul, which either is actually, or desireth to be happy, must needs desire to be immortal, and to live eternally.  
If these great things of eternity did dwell upon our hearts, 
2. Pet. 3.11.  What manner of persons would men be, in all holy conversation and godliness? and the greatest strife amongst us would be, not who should be the highest or the richest, but who should be the humblest, the holiest, the happiest.— Many in all ages have made it their greatest search to find out wherein happiness did consist, and though they had accurate wits, and did abound with leisure and industry, and had the helps of all human arts, yet they could not find for the immortal soul an immortal happiness: but unto us God hath brought this life and immortality to light, and hath declared evidently, 
2 Tim. 1.10. 1 Joh. 5.11.  that this life is in his son. The great design of Satan is, by things of this life to divert our thoughts from things of eternity, and how hath the god of this world prevailed in other ages, and in our generation, to blind the eyes of the most of the sons of men? How many thousands when they are dying, cry out, Oh this world, how hast thou deceived us? Many of us have heard their groans, seen their tears; none of us can rationally deny the way of worldly minded men to be folly, and yet that madness and folly is in our hearts, that unless God Almighty over-power our hearts, we shall err their errors. It was the sad complaint and expostulation of that pious man in his time; 
Quae insania, o miserrimi! ut haeredes alios faciatis, vos ipsos vero exhaeredetis, ut alios relinquatis vel brevi divites, vos ipsos aeternae mendicitati damnatis? Salv. ad Eccles. lib. 2. Satis infidelis& stultus est, qui mavult praestare aliis, ut fit miser, quâm fibi, ut sit beatus. Salv. l. 4 ad Eccl. Cath. Novum hoc monstri genus, cuilibet quemquam velle consulere, tantum non sibi— idem. l. 3. ad Eccles.  What greater madness then to provide for others, and to be improvident for ones self, to dis-inherit yourselves, that others may inherit your labours, that you may leave your children or friends rich, to make yourself poor to all eternity? It is folly and infidelity beyond expression, that a man should bear so much respect to others, as for them to be content to hazard himself to be miserable, then that he respect himself to give all diligence to assure himself to be happy: What strange kind of monster is it, that( when all the world can say, that all men wish better to themselves then to others) yet when as the poor soul is going out of the body, hastening to the dreadful bar every moment, approaching nearer to give an account, freely letteth out itself to be careful for others, and is contented wholly to neglect itself? Though our natural self is in many cases to be denied, and our carnal self is in all cases to be abhorred, yet our spiritual and eternal self is ever to be regarded.— To settle this great truth upon your hearts is the scope of this Sermon: it is due to your Lordship, because by your appointment it was preached, and is now published according to a copy of Notes taken by your Lordships appointment, in the time of the delivery, by the hand of a ready Writer, without almost any alteration, saving the quotations in the margin, which time did not permit then to nominate: if any inanimadvertency through hast escaped either my tongue or his pen, I hope your Lordship will pardon it.— The great God delight in this great City, which he hath highly honoured in these sad times, to be a Zoar to them that have escaped the Sword in sever all Countries, and make you and all the Governours of it, an eternally excellency in the hand of our God. This is the earnest prayer of  
Your Lordships servant to be commanded in the Lord, Jeremiah Whitaker.   

THE CHRISTIANS great design on earth, is, to attain assurance for Heaven: OR, A SERMON Preached before the Lord mayor and Aldermen at the SPITTLE.  1 TIMOTHY 6.17, 18, 19. 
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;  
That they do good, that they be rich in good works, ready to distribute, willing to communicate,  
Laying up in store for themselves a good foundation for the time to come, that they may lay hold on eternal life.  
THe Apostle, after he had directed Timothy how to teach several men, in their several relations, to honour God, both how Magistrates, Governours in the Church, and Servants, and how professors should carry themselves to be useful in their generations; in the close of this Epistle, he comes here to the duties of rich men: The Text is long, and I would be very loth to be tedious; and therefore I shall only briefly open the beginning of 〈…〉, and insist upon the latter end. In the words there are three Particulars considerable. 
Partic. 1.  First, The Persons to be admonished. And secondly, 
Partic. 2.  the admonition that Tim●… is charged to give unto those persons. 
Partic. 3.  And thirdly, the particular things wherein those persons are to be admonished.  
The persons to be admonished is in the beginning of the Text. Charge them that are rich in this would. Rich in this world; you may observe, that there is another world, besides this world, and therefore this world is put by way of distinction: you have it often: some sins( says our Saviour) shall not be for given, 
Mat. 12.32.  neither in this world, nor in that which is to comes and godliness hath the great excellency above all other advantages that we can look after, 
1 Tim. 4.8. Heb. 6.5.  because it hath the promise of the life that now is, and of the life that is to come. Certainly, the great powers of the world to come are such glorious truths, that every Christian soul should be well acquainted with. I will not now endeavour to prove by many Arguments, that there must needs be another world besides this: our Saviour hath  told us, 
Joh. 18.36.  His kingdom is not of this world, but a glorious kingdom he hath; 
Isa. 9.7.  and his Saints say, If they had their hopes in this world only, 
1 Cor. 15.19.  of all men they should be most miserable. Certainly, if there were no other world to be looked after by the sons of men, but this world, 
Psal. 17.14.  then it would be a happiness for man to have his portion in this world: but our Saviour more then once in one Chapter pronounced them to be the greatest in misery; Woe to you, ye Pharisees, 
Mat. 6.2, 5.  for verily I say to you, you have your reward; one would think this to be an happiness. Our greatest trouble is, when we do service, that go away unrewarded; I but the saddest misery you can imagine is, for a man to have all his reward in this world; certainly, if there were not another world, besides this world, then it should be the best with the worst men, and it would be worst with the best men: for in this world I looked under the Sun, and behold there was a righteous man to whom it was after the deeds of the wicked; 
Eccles. 8.14.  and there was a wicked man that had all the good things almost, for outward things, that God had promised to the righteous: it is so evident a truth, that there must needs be another world, besides this world, that all the most ingenuous Heathen did confess it: and I might show you, that the souls being is distinct from the body, and that there must needs be a day of resurrection, and a day of judgement, and an eternal being, when we are at the end of this being. These are truths that should be entertained with a great deal of belief, and our souls should be much affencted with them: where these precious truths are not believed or regarded, how do men pour out their souls to vanities? Yea the heart also of the sons of men is full of evil, and madness is in their heart, while they live, 
Eccles. 9.1.  and after that they go to the dead.  
And then secondly, you may observe, that as there is another world besides this world: 
All men not equal.  so in this world there is great distinction between the rich and the poor: all mens estates cannot be equal, and it is a great error that hath been broached in sundry ages, that all things by the law of Jesus Christ should be common: Surely, when men have done all they can, all the men in the world cannot make all men equal: there is a great variety in the parts of mind, in the gifts of Gods Spirit, and in the statures of mens bodies; and so there must consequently be some variety in names and states, and with conditions too, that God leads the children of men thorough.  
1. If you look but upon the mindes of men, certainly, 
1. Variety of natural parts.  all men are not of equal parts. There are some that are like to Solomon, and like to 
1 King. 4.30, 31.  Heman, wisemen: and there are 
2 Sam. 16.23.  Ahithophels, and 
Act. 13.10. Luk. 16.8. 2 Chron. 13.7. 1 Sam. 25.25.  Elymuses, none of the best men. and yet very wise, and wiser in their generation then the children of light. And there are others in all ages that are like unto Rehoboam, whose heart was weak, tender; and some like to Nabal, men of Belial, their names may be Nabals, for folly is with them. It was the great trouble of Solomon, A wise Father( says he) begets a child, and this is the great evil under the Sun, 
Eccles. 2.19.  He knows not what shall be in his hand, whether he shall be a wise man, or a fool, and yet shall that man have the rule of all the labour and toil, wherein I have shewed myself wife under the Sun. And as the parts of mind are not equal, so certainly;  
2. The gifts that God superadds( I speak not of those saving gifts, 
2 Variety of gifts.  but of those common gifts of the spirit) all of them are not equal, all men have not the same gifts, and not of the same kind; there are variety of gifts, and scarce does God give to any one man all gifts, but to one the gift of prophesying( you know) as the Apostle handles it in the 1 Cor. 12. And where there are gifts of the same kind, they are not in the same degree, and same measure; and where there is no discernible difference in regard of the degrees, there is a great deal of difference in regard of Gods concurrence and influence: God does not always concur with men of the same gifts, that the excellency of his power might appear to all the world, 
2 Cor. 4.7. 3. Variety of bodily statures.  to be of God, and not of men.  
And, 3. Look upon the statures of men, and all men cannot be of one proportion. It was the act of a Giant, and unhuman, to make a bed that should fit all passengers, and those that were too long, should be fitted for his bed and cut short, and those that were short, should be lengthened out: Certainly, you cannot find, nor can all the wit of man alter it, but that there will be some like Saul, 
1 Sam. 10.23.  higher then others from the shoulders upwards: and if you cannot find an equality in the mindes of men, nor in the gifts of men, nor in the bodies of men, that there should be here an equality in the states of men, may be by some inconsiderately desired, but by prudent men cannot groundedly be expected. Certainly, in that inequality much of Gods wisdom appears to the sons of men, and that inequality, is not of mans usurping, but Gods ordaining. What men should do in time of danger, how far they should deny themselves or their states, to promote the public, is another Question. But in respect of personal right, that they have a distinct interest, 
Act. 5.4.  is without dispute. The Apostle determineth this in the case of Ananias, when he sold his possession, Whiles it remained, was it not thine own? and after it was sold, was it not in thy own power? And if all things should be common, there should be no theft under the times of the Gospel: 
Ephes. 4.28.  and certainly, the providence of God much appears, when God makes some men that are low, appear high: and when they are little in their own eyes, God makes them great. Jacob goes from his fathers house over Jordan with a staff in his hand, he had none to accompany him, but his sorrows and fears, and the Lord brings him back wonderfully multiplied, that he cries out, Oh Lord! I am less then the least of all thy mercies, 
Gen. 32.10.  for with my staff in my hand went I over this Jordan, and now I am become two bands. And I believe, many, many of you Christians, that came to this City poor, in a very low condition, cannot deny, but that God hath poured down upon you rivers of oil, and hath caused the mountains to drop down fatness upon you: and this promotion cometh neither from the East nor West, it is God that sets up one, 
Psal. 75.6, 7.  and pulls down another: and therefore, if the Lord hath shined upon any of your tabernacles, and hath made you, when you were low in your own eyes, to be high in the eyes of others, remember from whence this promotion came. What difference is there in naturals, intellectuals, spirituals, or in things civil, but of Gods disposing? 
Exod. 4.11.  Who hath made the dumb, on the deaf, or the seeing, or the blind, have not I the Lord? said God to Moses. Therefore do ye remember, the Lord your God, for it is he alone that gives the power to get wealth. He maketh poor, and he makes rich: 
Deut. 8.18.  He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, 
1 Sam. 2.7, 8.  and to make them inherit the throne of glory: for the pillars of the earth are the Lords, and he hath set the world upon them. And if any of you be poor, envy not others that are rich: you have never the less, though others have more; and let not any of our eyes be evil, 
Mat. 20.15.  because Gods hand is good.  
And then the Apostle says, Rich in this world: there is another world besides this, and there are some rich in this world, and others are poor.  
And then thirdly, Rich in this world, that does intimate,( it is an observation of Austins) 
Cur dixit, hujumundi, nisi quia sunt divites non bujus mundit Aug. Serm. de temp.  Certainly, the Apostle would not say, Rich in this world, but that he intimates and hints unto us, that some men are truly rich, that are not rich in this world: Observe it,  
That there are some men that are very rich; and yet they are not rich in this world, but look upon their outward garb, 
Heb. 21.37.  and they are poor, wandring in deserts, and dens, and canes, and yet so rich indeed, though they be not rich in this world, 
vers. 38.  that the world is not worthy of them. Hath not God chosen the poor of this world, rich in faith, and heirs of a kingdom, in Jam. 2.5. 
Jam. 2.5.  It is an admirable thing when a mans riches are above this world, and our treasure is in heaven, from whence we look for the coming and appearing of the great God, and our Saviour, 
Mat. 6.20.  who shall change our vile bodies, that they may be fashioned like unto his glorious body, 
●hi. ●… 3.20.  according to the working whereby he is able, even to subdue all things unto himself.  
Further, Rich in this world: the words may be taken by way of exclusion to another world, and by way of limitation, confining their riches onely to this world: and then observe,  
There are many that are only rich in this world; that if you look upon heaven, and upon eternity they are poor men: Thou sayest, thou art rich and increased with goods, 
Revel. 3.17.  and wantest nothing, when alas I poor creature, thou art poor, and naked, and blind, and miserable: and certainly, though this cannot be denied, but there is a distinction to be made between the rich and the poor, yet look but beyond the grave, and there is an end of this distinction: there is( indeed) in this world a difference between the learned and unlearned, betwixt the honourable and the base, betwixt the wise and the foolish, betwixt the full and the empty, betwixt the rich and the poor; but look but a little beyond the grave, 
Job 3.19.  and there the rich and the poor meet together, there the honourable and the base lye down together, and the Lord is found the maker of them both.  
But now look upon the difference that grace makes betwixt the sons of men, it is an eternal difference: look in this life, where the difference is real, yet only spiritual, and so not obvious nor discernible to a carnal eye; but this difference ceaseth not to be real, though it be not visible, and it may be visible to the Saints, when a veil is upon the eyes of others. The knowledge of this difference is worth your begging; Paul saith, I pray that your love may abound more and more in all knowledge, 
Phil. 1.9, 10.  that you may discern the things that differ, and the things that make an eternal difference; look upon the things of this life, and the difference they make betwixt man and man, is but for a moment; but the difference that grace maketh is spiritual, real, wherein the distinction betwixt a good man and a bad man, betwixt a man that fears God, and fears him not: this difference is not only for a moment, but unto eternity; it is real in this life, but at the death and at the day of judgement it shall be evident to all the world, when God comes to be admired in his Saints, and to be glorified in them that believe, 
2 Thess. 1.10.  and in the same day he will come to render vengeance upon them that have not known him, 
vers. 8.  and have not obeied the Gospel of his Son: a sad thing to be riell in this world, and to have nothing prepared nor provided for another world. You see the persons that are admonished.  
The Admonition that is given to these persons is very strange, 
2d Part.  and not very frequent in all the Epistles of St Paul. He says not only, entreat rich men, and persuade rich men of the world; but in an unusual phrase, Charge, Charge them that are rich in this world, that they be not high-minded: Why should the Apostle say here more, Charge them that are rich in this world, then elsewhere? he did not bid him, when he was to deliver the duty of servants, how they should obey their Masters; nor in all the particulars that are before recited,( though they be very many) he did not say, Charge them to do their duties: but when Timothy was to preach to a company of rich men, and great men, then the Apostle charges him, I charge thee before the Lord Jesus Christ, 
1 Tim. 6.13.  that thou discharge thy duty in all sincerity: and he goes on in many Arguments: and charge them that are rich in this world, that they be not high minded: certainly, it argues,  
That there is a great deal of necessity, 
observe.  that rich men should be admonished, and admonished with all authority: though the poor Ministers of the gospel of Jesus Christ should use all words of meekness, and as the ambassadors of God, should entreat men and women to be reconciled unto their God; yet withall, 
2 Cor. 5.20.  they are to declare the great charge that they have received from their Lord and Master, even to rebuk wicked men with all Authority. 
1 Tim 5.10, 21.   
There are two Reasons I will give you of it. It is a matter of necessity: and a matter of very great difficulty, to deal with rich men.  
1. certainly t'is a matter of necessity: when God hath made some men richer then their neighbours, God does not always make them better; though their enlargements outwardly be greater, yet notwithstanding their corruptions are not poorer, their temptations are not weaker, their diversions are as many: it is a hard thing for a man in fullness, not to forget his latter end, and the great day of account.  
2. And then it is not onely needful, but it is very difficult for rich men, they have this one disadvantage of poor men, that they do not onely flatter themselves, which is the nature of all men, and that they love to be flattered by others, which indeed all the sons of men are liable to: which is a great folly, and much to be lamented: for naturally, that is the condition of all men, we love to flatter ourselves, 
Deut. 29.19.  and many times to bless ourselves in our own hourts, and to flatter ourselves in our own eyes, till our iniquities are found out to be abominable hateful: but though many poor men flatter themselves, and love to be flattered, yet instead of being flattered, they are reproached and contemned, and trod under foot: yet there are a world of people, that will have great men in admiration because of advantags, 
judas ver. 16.  as the Apostle tells us: it is an argument indeed mens hearts are not upright with God, when it is so. In all ages there hath been a generation of men that would make the Rulers of the people glad with their wickedness, 
Hos 7.3.  and the Princes with their lies: and Ahab, instead of one Michaiah truly to inform him, there are four hundred false Prophets to seduce him: and therefore the Apostle Paul charges Timothy, 
1 Tim. 5.27.  If ever God call thee out to preach to great men, I charge thee before God, and the Lord Jesus Christ, and the elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality, that thou hold the testimony of Christ out, 
Jam, 2.1.  without respect of persons: Have not the faith of our Lord Jesus Christ, the Lord of glory,( he says unto Professors, and much more unto Preachers,) with respect of persons; 
2 Cor 4.2.  and therefore declare them their duty with all Authority, and with all integrity, and do not handle the word of God deceitfully: as the Apostle says in the 2 Cor. 4. beg. we are not of them that hukster the word, and handle that word deceitfully, that we may please the humours of men; but by the manifestation of the truth we commend ourselves, and our ministry to the conscience of every man, as in the sight of God. And it was the great command of God to Jeremy, go and preach to them, tell them their duties, if thou beest afraid of their faces, 
Jer. 1.17.  I will destroy thee before them. certainly, you must think there is some great matter in hand, that the Apostle Timothy should be so sharply charged by the great Apostle St Paul, so full of meekness, that he should tell him, and tell him with all authority: Charge them that are richin this world.  
Now the third and main thing is, 
The 3d part.  the particulars whereof they are to be admonished: and they are three things:( I shall not handle them, but only the last.) 1. The evils that are to be avoided. 2. The duties that are to be performed. And 3. The glorious eternal end that is to be propounded. I shall speak principally of the last, I'll onely name the first. The evils to be avoided by rich men: Charge them that are rich in this world: There are two great evils they are subject to: Arrogancy, and Creature-confidence: and against these two there is this double charge, Charge them that are rich in this world, that they be not high minded. Be not high minded, Here observe,  
That to be high minded is one great sin, 
observe.  that great men are subject to, when God hath lifted up them, they begin to lift up themselves: and it is so usual a sin, that Austin professes, he would always count him a great man indeed, that did not therefore count himself great because of his greatness: and he is a rich man indeed, who is above his riches, who know when God had strengthened Rehoboam, then he forsook the Law of the Lord, 
2 Chron. 12.1.  and all Israel with him: and God raises up a poor man in the 24. of Job latter end, to a great height of honour, and when de hath got up, there is no man sure of his life, 
Job. 24.24.  for he draws away the mighty with his power, and he is full of rage; but( says God) They are exalted for a little while, but they are gone, and brought low, they are taken out of the way as all other, and cut off as tops of the ears of corn; wait but a little time, and thou shalt see the triumph of the wicked to be short, that are fully ripe. You may find it, not only the sin of wicked and lewd men:( when the Lord had lifted up the Assyrian, he said, By my own power, 
Isa. 10.13.  and by my own understanding have I done it, because I am prudent: therefore the Lord brought him down wonderfully:) but is the sin even of very good men: I said in my prosperity, 
Psal. 30.6. ( said the Beloved of God, that great saint and servant of the most high:) I shall never be removed, thou Lord through thy goodness hadst made my mountain to stand so strong, but thou didst but hid thy face, and I was troubled: And you shall find Uzziah, a man that feared God greatly, 
2 Chron. 16.16.  till the Lord had subdued his enemies round about him: but when he was strong, then his heart was lifted up to his destruction. I could give you examples infinite: And therefore if the Lord hath made you above your Brethren, make yourselves in your carriage and garb equal to the lower sort: Let not the rich man glory in his riches, nor the wise man in his wisdom, but let him that glories, 
Jer. 9.23.  glory in the Lord, for he is our wisdom and sanctification, 
1 Cor. 1.30.  and indeed, all in all, that he that glorieth should only glory in the Lord. Surely, if you would be high minded, labour to mind the great things above: and I shall tell you what a kind of high-mindedness God allows, that you would be above the creature; for all their high-mindednes( when men love themselves, and seek themselves, and mistake themselves)( indeed) it is only their lusts and distempers: this high-mindedness is a lowness of men, and a baseness of spirit, as God otherwise calls it, 
Isa. 57.9.  Thou hast debased thyself even unto hell, thou art wearied in the greatness of thy ways, and yet thou saist not, there is no hope: That is one duty, to take heed of self-arrogance: if God hath made you rich, then be you low in your own eyes, and lay it as a charge upon your consciences, when God hath made you rich, that you will not make yourselves high-minded.  
2. And then secondly, another evil that rich men are subject to, and therefore warned against, That they trust not in uncertain riches: Hence observe,  
Creature-confidence is another great bane and ruin of rich men; 
observe.  that certainly they had been happy, if they had not been happy; and they had been rich for ever, if they had not been rich for a moment. How many thousand men are undone by their estates? men commit adultery, secret adultery with a piece of earth in their affections, all for getting and grasping, and when they grasp it, then commit open idolatry in their hopes and expectations, and say to gold, 
Job 31.24.  Thou art my hope, and to a piece of silver, Thou art my confidence: this is that that Gods soul abhors, and cannot endure in any of his people, I have seen a great evil under the sun( says the Wise-man) and it is common amongst men. 
Eccles 5.13.  This is a sore evil that I have seen under the sun, namely, Riches reserved for the hurt of the owners thereof. Truly, that is a very great evil indeed, when a mans table comes to be his snars, 
Rom. 11.9. Job 20.22. Psal 106.15.  and a trap and a stumbling block; and when in all the fullness of his sufficiency, he shall be in straits, and God gives him not only meat for his lust, but withall he sends leanness into his soul, and into his inward man. And this evil it is so common, that you have it in the 62. Psal lat. end, all the Psalm( indeed) is to that purpose: trust not in oppression, become not vain in robbery, If riches increase, set not thy heart upon them; for God hath spoken it once, twice have I heard it, that power, to make a man live contentedly, and to die comfortably, this power lies not in thy estate, but this power belongs only unto God. Trust not in uncertain riches. There are indeed many truths under the words: Your riches they are uncertain: if thy soul desire riches, thou art uncertain in getting of them; all men cannot be rich, that desire to be rich; for you lust and have not, and you war and fight, and cannot obtain, in Jam. 4. beg. It is the saying of Solomon, in Pro. 23.5. Wilt thou set thy eyes upon that which is not riches take to themselves wings, flee like Eagles towards heaven apace: if ever they were uncertain, much more now; you have seen now, by manifold experiences, how uncertain they are in these daies. How many men, that they, and their Fathers, and their grandfathers, have laid out all their wits, and strength, and labour, and toil, and sore travel under the Sun, to get an estate, and they are all plundered of it in one moment? How many thousands come out of every country to this poor City, 
Ruth 1.20.  that come like so many Naomies, coming from Moab, and crying out, Call me not Naomi, but call me Marah, let not my name any more be pleasantness, but bitterness, for I went out full, and the Lord hath made me empty, the hand of the Lord is sorely gone out against me? It is a madness at any time to trust in uncertain riches, but to trust to uncertain riches in these times, truly 'tis a madness to admiration. It was the saying of the rich man, in Luk. 12. says he, Soul, 
Luk. 12.19.  take thy ease, thou hast much goods laid up for many years; you know what answer he had, Oh! fool, this night shall thy soul be taken away from thee, and then whose shall these goods be? Whose shall they be? they are uncertain in getting, uncertain in enjoying, and when thou dost leave them, thou art uncertain to whom to leave them, thou fool, this night shall thy soul be taken away, and whose shall these goods be? whose shall they be? Austin upon these words says, Oh! rich man, I hope they shall be my own 〈…〉 darest thou, a poor man, that hast thy breath in thy nostrils, darest thou entertain such a thought, or such a word, thou shalt enjoy them? I, but though I enjoy them not, I hope my children shall, and it is good to lay up something for them; and he that provides not for his own, is worse then an infidel, and I hope they shall enjoy them.  
Darest thou say this of thy children that are mortal, and in a moment may be taken out of the land of the living? Indeed it is true, I know not that my children shall have them, but it may be my friends shall have them. It may be thy friends, but it may be thy enemies, I am sure in all these parts of the Kingdom, rich men have found them to be their heirs that they never thought of. It is true indeed, if my friends have them not, but my enemies, it will do some body good, if not my friends, others. True, it may be they may do them good, it may bee they may do them hurt: How many have been undone by the estates that have been left them, and they had never been unhappy had they not been happy, 
Dan. 4.30.  when they have lost God in their happiness? Is not this Babel( said that great Monarch) that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty; you know there came a voice from heaven, O King nabuchadnezzar, to thee be it spoken, Thy Kingdom is departed from thee: and when he that succeeded him, Belshazzar was carousing in the vessels of the Temple, you know there was a hand-writing over the wall, 
Dan. 5.27.  Thou art weighed in the balance, and art found too light. Therefore what ever you trust in, never put your trust in uncertain riches. What would you have rich men do then? tell them, you would not have them to be arrogant, nor to be confident in their estates, that is certain, you have no reason to do either of these, for if you do either of these they will make you low, and you will make your selves low, when God hath made you high. 
Mat. 19.24. Luk. 18.25.  Our Saviour, it is reported in the three Evangelists, that he saith, It is easier for a Camel to enter thorough the eye of a needle, then for a rich man to enter into the Kingdom of Heaven: and in the Evangelists, Matthew and Luke, it is said, a rich man, 
Mark 10.24.  our Saviour expounds it, in the 10. Mark. 24. when he opened the Parable( for his Disciples wondered at it) How hard is it for them that trust in riches to enter into the kingdom of God? That which one calls, having riches, our Saviour expounds, trusting in riches. And truly there are very few that have them, and do not trust in them: it is a usual infirmity and distemper that accompanies rich men: it is hard to possess them, not to confided in them, and when they trust in them, then it must needs be a very hard thing to enter into the kingdom of God: it is true, with man it is impossible, but all things are possible with God; and the Kingdom of Heaven is not unattainable with rich men; but what then is it, that rich men must do? I answer, that great charge that is laid upon them, is, when God hath made you rich in earth, to labour for heaven, that you may lay hold of eternal life. You have seen the evils to be avoided.  
Now the second thing is, the duties to be performed; what would you have rich men to do? There are three sorts of duties God requires of them. I cannot handle them now, I shall give you a touch of them in the Use, for it would take up all the time. There are duties, 1. Towards God. 2. Duties towards your Neighbours. And, 3. Duties towards yourselves. A three-fold service every man owes, and a rich man is not exempted from that service.  
1. In reference to God. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches: what should they do then? in regard of God, Trust in the living God, that gives unto you all things, richly to enjoy: Walk with God, and roll yourself upon God, and have communion with God, and when God hath lifted up you, strive you to lift up him, that he may be your glory, and your strength, 
Psal. 3.3.  and the lifter up of your head. And,  
2. You have many, many Brethren amongst whom you live, and God expects a duty from you to them: Charge them that are rich, that they may not only be rich and great, but good as well as great, that they be good and do good, and be rich in good works, and ready to distribute and willing to communicate. And then,  
3. The great duty they owe unto themselves; is, when God hath made you rich in your estate, above all, look to yourselves, and count your souls your selves, for if a man counts his body himself, or his name, or his estate himself, he wonderfully mistakes himself, but lay up for your selves a good foundation against the time to come.  
And then the third and last thing, after he hath showed them the evils to be avoided, and the duties that are to be performed; then, thirdly, there is a glorious end that is to be propounded: what is the great end, that rich men, and poor men, and all the sons of men should aim at? The great end that every man should aim at, is, To lay hold upon eternal life. Lay up for yourselves a good foundation against the time to come, that you may lay hold upon eternal life.  
That you may lay hold upon eternal life, I shall only in the remainder of time, endeavour to open unto you this last: for( indeed) that which is the main, the end, should be the first in intention, though it be the last in execution; though it be not the first in attaining, yet it should be the first in intending: and a man that knows not a right end, can never choose a right means.  
Now I will entreat you to harken to this one Doctrine, and I will endeavour to bring in the fore-recited parts in the Uses of it.  
That the greatest design and the main project, that rich men, and all the sons of men should desire in this life, it is, how in this life they may lay hold of eternal life.  
For that is the sum of all. I would have rich men( says he) not to trust in uncertain riches, nor to be high-minded: and I would have them to trust in the living God, and I would counsel them, that they would do good and communicate, and be rich in good works, and that they would lay up for themselves a good foundation against the time to come. But the end of all is, That they may lay hold of eternal life: what rich men? they that are rich in this world, that they may lay hold of eternal life? Yes, even rich men, that have the riches of this world, may lay hold of the riches of another world: and they that are such here, should lay hold of the unsearchable riches( as the Apostle calls them) even the riches of Christs glory. I will prove it to you, and then apply it.  
That it is the great design( for that is the sum of all the charge that Paul puts here into the mouth of Timothy) to charge them that they lay hold of eternal life. Certainly, Paul laid this charge upon himself, and this was the rule he walked by: he compares our life unto a race, and( says he) as men that run in a race, they have the prise in their eyes, for many run, 
1 Cor. 9.24.  But every one that runs, obtains not: so run, that ye may obtain: and they that strive for mastery, They are temperate in all things; now they do it for a corruptible crown, but you do it for a crown that is incorruptible; and therefore, I so run, not as uncertainly; 
vers. 26.  so fight I, not as one beating the air, but I bring down all the lusts of my body and flesh, lest when I have preached unto others, the way to life, I should go down to the paths of death; and life should not lay hold of me, but death surprise me, and I myself become a reprobate: and elsewhere he compares eternal life to a great crown; and( says he) for my part, 
2 Tim. 4.8. Phil. 3.8. vers. 13.  I count all things but loss and dung in comparison of Christ, and I count them like doggs meat, and yet I do not count myself perfect, but I forget the things that are behind, and I stretch forward to the mark of the high calling that God sets before me; if by any means I may lay hold upon that for which I am laid hold upon by Christ: that was the great design that Paul had.  
And then, as he did lay this charge upon himself: so he did lay this charge upon Timothy. Timothy( says he) thou livest in an age, wherein many Christians grow to be very full of questions, and questions( many times) to very little purpose, and doting about questions and strifes of words, 
1 Tim. 6.4.  whereof comes nothing but envy, and strife, and evil surmises: but I will tell thee, Timothy, if thou wouldst walk uprightly in this froward generation, above all questions in this world, question thyself about heaven, and the things of another world; Fight thou the good fight of faith, 
vers. 12.  and lay hold of eternal life( a little before my text.) And when he charged this upon Timothy, he bids him, wheresoever thou goest to preach, acquaint poor men and women with the glory of the world to come, tell them, they have but a little time to be in this world, and use all the arguments and persuasions that possibly can be, that they may lay hold of eternal life. And certainly, when you see the Apostle charging it upon himself, and upon Timothy, take it not unkindly he charges upon you: it is the greatest wisdom and understanding, for you( also) to lay hold of eternal life. It is the advice of our Saviour, and he goes often over it, in Mat. 6.19. &c. Lay not up for yourselves treasures upon earth, where the moth corrupts, where thieves break thorough and steal: but if you will be treasuring, lay up your treasures in heaven, where no chief can come to plunder, where the moth corrupts not, nor can thieves come in there to steal: and where your treasure is, there will your heart be also. And our Saviour follows it there by many Arguments, to take the spirits of men off from the world: who of you can by caring add one cubit to his stature? Look upon the fowls of heaven, for they sow not, neither do they reap, nor gather into barns, yet your heavenly father feeds them, and will he not feed you, O ye of little faith. If you have but so much care for heaven, as for earth, and be as wise for souls, as for bodies, and as provident for an eternal life, as for a temporal life, you might be happy to all eternity; and he concludes his exhortation in that Chapter: first of all, seek the kingdom of God, and the righteousness thereof( make heaven sure) and then all these things shall be superadded unto you; God will throw them into the bargain, as many times Chap-men do, when customers come and buy their fruit, they give the paper in; so God will give you all other things in, as things wherein the great kingdom of God consists not, which you may want, and be happy; and which you may enjoy, and yet be miserable. When the Disciples came to him, 
Luk. 13.23.  and said, Master, are there many that shall be saved? are there many that lay hold upon eternal life? 
Mat. 7.13.  No( says he) Strive to enter in at the straight gate, straight is the gate, and narrow is the way that leads unto life, and few there be that find it: indeed there are but few that once intend it, once take it seriously into their thoughts: Broad is the way that leads unto death, and there are thousands, and millions of men, that enter therein; and therefore strive ye to enter in at the straight gate, that when you have done all, you may be able to stand; that at the great day you may have this crown of life, that God hath promised to them that love him, and that in this life, labour to lay hold of eternal life. In Joh. 6.24. Labour not for the meat that perisheth, but for the meat that endures to eternal life. Why take you so much pains for a body and a poor life? When you have done all you can to prop up this tabernacle, it will fall: Labour not so much, nor so eagerly for this life, but labour for that food that endures to eternal life. I will give a few Reasons of it, and then proceed to apply it. Certainly, it should be our great design in this life to lay hold upon eternal life.  
One Reason is, I'll but name reasons, a few out of the Text, and there are enough, though there be many others that I might name from other places.  
But in the Text, 1. Consider it is life, there is a life that the soul may attain in another world: now you know, if it were no more but the very notion of life, this may be one argument. All which you labour for, is it not for life? in the 2. of Job. 4. Skin for skin, and all that a man hath he will give for his life; all the sore travel that men take under the sun, it is but for the things of life: do but consider the very life of nature, and you will easily be convinced that the life of nature is a great deal better then all the comforts of life; The life is more then food, and the body more then raiment: so our Saviour says in the 6. of Matth. 25. Surely, if we look upon this life it is a great deal better then the comforts of it, because first it is only life that makes us capable of comfort, for take a way life, and a man is neither capable of comfort, nor discomfort: and it not onely makes a man capable, but secondly, sensible: there is( no question) a great deal of difference between Cordials, and corrosives; betwixt poisons, and antidotes: but there is no difference between one and the other, where life is wanting, put into the mouth of a dead man, and all the comforts, and discomforts are nothing to him: a man cannot be sensible of good or evil without life, and life must needs be a great deal better then the comforts of life: thirdly, because all your natural comforts begin with life, and end with life, and if you had no other life to comfort your souls withall, when you, and we have done with this life, truly, of all dreadful things, death would be most dreadful. It was no wonder the Heathen man said, what is so dreadful as to die, and to lay down this life of nature, till a man be acquainted with a better life? can a man be willing to go from a certain life, to a life that is uncertain? from a life abounding with comforts, unto a condition wherein he hath no great hope to find many comforts, but he hath many fears, he shall there meet with all manner of discomforts? 
Isa. 22.13.  I know there are many men that would fain dispute themselves to be Atheists, and Epicures while they live; but certainly, 
2 Pet. 2.13.  though it may be a pleasure for a man to be an Epicure while he lives, it can be no pleasure to him to be an Atheist when he comes to die: or if any will count it a pleasure, let him ask his own soul these questions, or the like: Is it a pleasure for a man to be stripped of all his comforts? and reduced to a non-being, and non Entity? is it a pleasure to go down to the grave, and lodge in the deep earth, and to make his habitation in the slimy valley, and to be a companion of worms, and to be eaten up there of those crawling creatures? Surely, it is one end of the great work of Jesus Christ, 
2 Tim. 1.10.  to bring light and immortality to life: that by death he did overcome the fears of death, and him that had the power of death, that he might deliver them, who for fear of death, 
Heb. 2 15.  were all their life time subject unto bondage. That is one thing then, here is life, lay hold of it, because it is life. And,  
Secondly, 
2. Reason. From this life.  It is not onely life, but that it is a life that may be laid hold upon: lay hold upon eternal life truly, first look upon this life, and you can scarce hold it, nay do what you can, you cannot hold this life: 
It cannot be held. The brevity of it. Psal. 49 7.  No, if men by wit, and art, and greatness, and friends could but hold this life, there would be many men that would not see the vale of the shadowof death: but no man can by any means redeem his brother from death, or pay unto God a ransom for him: no, it cost more to redeem souls, and they must let that alone unto God for ever. Surely, this life it is a vapour: Can any man hold a vapour to ascending? and when it is ascended, can any one keep it from being dissolved, and from coming down, and being reduced from nothing? What is your life( says the Apostle) is it not a vapour, 
Jam 4.14.  that goes up in the morning? and it is like a shadow, that appeareth for a little time, and then vanisheth away: My dayes are swifter then a post, and a weavers shuttle: 
Isa 38.12.  and thou hast removed my age as a shepherd does his tent: and my dayes go faster then the shadow that deelines: we are but pilgrims and sojourners, 
1 Chron. 29.15.  as all our fathers wears what a world of people are here this day? but a few dayes, and a great part of the people that are here, shall be( in reference to this world) as if they had not been: surely we cannot hold this life; it is good therefore to labour for that that we can hold.  
But secondly if you could hold this life, 
This life is not worth the holding.  yet it is scarce worth the holding: and for that I would but give you these two particular considerations. The one is, the vanity of this life: The other, the miseries:  
The vanity of this life, truly, this life, 
1. Consid. Vanity of life. Psal. 39.5.  consider the shortness of it: our lives, alas! what are they? Thou hast made mine age even like a hand-breadth; and my dayes, Lord, are nothing unto thee: surely, every man at his best estate is altogether vanity: oh Lord, teach me to number my dayes, that I may know how frail I am: 
vers. 4.  and then he goes on; Surely man walks like a vain shadow, and most men disquiet themselves in vain, in heaping up riches, 
vers. 6.  and cannot tell who shall gather them: all their wisdom, and understanding laid out in gathering an estate, and God knows, before they have little enjoyed the benefit, they are taken out of the way, as all others, and know not who shall inherit it: that is the shortness of life.  
And then, it is not only the brevity of life, but the world of Casualties in it: our life at the longest is but short, and yet we meet with so many evils in this life, 
Psal. 55.23. 2 Sam. 3.27.  that makes our lives a great deal shorter then otherwise they would bee; that there are many men, that in course of nature might live a great deal longer, that now live not out half their dayes: Abner meets Joab, meets him like a friend, and Joab strikes him under the fift rib, that he died: where should a man think himself more safe, then when he is saluting his friend? One goes into the field( it is an observation of 
Quid a tot venenis fruticum, aquarum, aurarum, vel tantummodo a rabis quae contingit ex rabido cane, ut etiam blanda& amica suo demino bestia vehementius& a marius quam leones metuatur, faciuntque bominem, quem fort attamin●… erit, ita rabiosum, ut a parentibus, conjuge, filijs, pejus omni be stia formidetur. Aug. de civit. Dei. l. 22. c. 22. 1 Sam. 4.18. Pro. 27.1.  Austin) and there a mad dog meets him and bites him, and he grows distracted, and grows more dreadful to his wife and children then the wildest beast in the field, and the boar in the foreste. Another man walks in the garden, and puts his leg out of joint, and is taken out of the land of the living. Where should Eli think himself more safe, then sitting in a chair? and yet the sad news comes, and makes him fall backward, and break his neck; and a thoufand cafualties befall the sons of men, which they can neither see nor prevent: for as the birds are caught in the snare, and fishes in an evil net, so the sons of men snared in an evil time, when it falleth suddenly upon them, in the 9. of Eccles. 12. Surely then, this life is not very much worth holding: first, It is but short, do what you can; and second, not worth holding: no man can tell this morning, what this day will bring forth before the evening: but the womb of time is full of births, and many times that befalls us in one moment, that hath not befallen us in many yeares.  
And then consider not onely the vanity of life; 
2d Consid. The miseries of this life. First, diseases of the body.  but consider the miseries of this life. If we could hold this life, and hold it out many thousand yeares; surely consider, what is this poor miserable life? If you consider either first the diseases of mens bodies: alas! the bodies of men, to what diseases are not they subject? It is hard for men to number the members of mens bodies; and yet some one member is exposed to numberless diseases. And tis an observation that Austin hath, 
Jam vero de if so corpore, tot existunt morborum mala, ut nee the is med. corum comprehensa suntabid.  he says, that all the Physitians that have studied nature, they could not in all their books comprehend all the diseases of mans body. There was in England the sweeting sickness, which all the Physitians of that age could give no account of, and had not been left upon record in any age before them, and it went thorough a great part of christendom. The Lord does call for another sweeting sickness to come upon us; a sickness, non onely sweeting drops of water, but( as it were) rivers of blood; and there is no man amongst us that can tell, how long?  
And then, if you could reckon up all the diseases of mens bodies: but every age of men have new diseases: there is now that disease of children, called Rickets, unknown of our former ages: and moreover, all the books of Physitians, and after ages, shall find diseases, that former ages were not acquainted withall: 
De hoc morbo, quom alij Gallicum, alij Neopolitarum vecant, est autem Indcut, cum queen in illa Hispaniex fi Indtâ infantes nascantur, nibil invent ur scriptum a veteribut, lord. Vives comment. in lib 22. de civit. debt. quid de sudore pestifero, &c. ibid.  you know the great disease that some call the French, others the Neapolitan, that came from India, unknown to these parts of the world, until almost this last generation: and then when men have found out all diseases, it is a hard thing to find out fit medicines: they see the diseases, and they are mortal, and all the world cannot keep the parts of men from diseases, nor oft times find any healing medicines: and when they have found fit medicines, they are unskilful to apply them, and mis-apply that for a preservative, which proveth destructive to that frame to which it is applied. I have known a mother, to heal her children of the worms, hath given them Mercury, and hath forced her children in the morning to take it; the children taking it as unwillingly, as the tender mother applied it unskilfully, have dyed suddenly. Such a world of miseries come upon the sons of men, that through our mistakes we oft sow the seeds of destruction, where our bowels do most tenderly endeavour preservation. And besides, if we had always the surest medicines( it is the observation of Austin) Many times medicaments are very torments; and a man had as good endure his disease that grieves him, as to undergo some kindes of cure, intended to relieve him, and many men had rather die of the ston, then be cut of it. These are the miseries that this earthly tabernacle is subject to, and God shows them this, that they may look for another tabernacle. It is the observation of that Father, and God hath on purpose made this life miserable, 
August.  that eternal life might appear to the sons of men more desirable.  
And then come from the diseases of bodies, 
2. Distempers of the mind. Job 1.21.  to the distempers of mind, and there, where can a man begin to reckon up mans miseries? no sooner born a son of natural life, then a son of eternal death; no sooner conceived, but deserves to be damned; and when he comes into the outward world, he comes more naked and helpless then all other creatures, Naked we came out, and naked we must return to him again: and but look upon the mere follies, and ignorance, and lusts, and those distempers( it is Austins observation) Take a little child, as soon as he is come into the world, and a great part is spent in frowardness, and there must be the chiding of the parent; and the rod of the Parent at home, and the Master abroad: Folly is bound in the heart of a child, and only the rod of correction can fetch it out. What abundance of whippings, and scourgings, and childings do children under go? and 
Nulla esset effrenior fera, aut immantor homine, si educatio& disceplina non succurret, si sibt ipse relinqueretur, tota rationis vis ad explendas cupiditates converteretur, nec esset insipientior bestia, nec antmal magis brutum. Gomment. de civ. l. 22. Jer. 10.141 Joh 11.12.  it is an observation of Lodovicus Vives, There is that untamed folly and ignorance in the hearts of men, that if man were but left to himself, he cannot find any creature in the world that is more brutish: for so, it is not only his observation, but the observation of the holy Ghost, Every man is brutish in his own knowledge, and is born as wild as the wild ass colt. What is the reason 
Quid est quod cum labour meminimus, sine labour obliviscimur, cum labour discimus, sieve labour nescimus? &c. Aug. ibid. Act. 27.41.  that a man learns with difficulty? He is ignorant with ease, he remembers with pain, he forgets with a great deal of facility; all this argues the folly that is bound up in the hearts of the children of men. And then, if you look upon the cross and troubles that comes from without: Alas! there is a sea of miseries; wee are many times in our voyage, as Paul to Rome, and after many consticts escaped at last, we fall where two seas meet, seas so contrary one to another, that what course soever we take, we see ourselves ready to be over-whelmed, and the proud streams to go over our poor souls. And this life, though it be but very short, yet not to some discontented men only, but even to godly men, this life( as short as it is) hath seemed too long. You know Elij ah, he prevailed so with God, that he could command the heavens and the clouds, and yet this man of God he made a great request to God, 
1 King 19.4.  Oh Lord, take away this life, I am even weary of it, and I am not better then my Fathers, why shouldst thou continue life to me? It was the great expostulation of Job to God, Lord, why is life given to a man whose way is hedged in, 
Job 3.21, 32, 23  and who digs for death more then men dig for hidden treasures? 
Jer. 20.17.  and you know the great expostulation that the Prophet Jeremy( though he was sanctified in the womb) had with God in that particular. And then if you look upon the spiritual corruptions, and spiritual temptations, and those over-whelmings of spirit, that come upon the souls of Gods people, truly it is a wonder that any man should be so much taken with the love of this life. Austin when he had reckoned up all the miseries of infancy and childhood, then he comes to youth; and in his confessions, when he speaks of himself, I thought I should be happy, if I could but get from the ferula, and the power of my master, but when I came to be 15. or 16. years old, Lord! what a sea of carnal lusts came into my nature, as if hell had been broken loose: those corruptions of my mind that I never knew, that a chased mind never thought of, then hell poured forth all it's venom into my spirit: truly, all the servants of God, when they are converted, they find that the flesh lusts against the spirit, and the spirit against the flesh, 
Gal. 5.17. Rom. 7.24.  and these are contrary one to another, and have cause to cry, Wretched man that I am, who shall deliver me from this body of sin and death? So that this life a man cannot hold it, and if he could, yet no man can be happy in holding this life: and therefore Porphyrius, though he were a great enemy to Christians, yet held this for a certain conclusion, No man can be happy, 
Ut beata fit anima, corpus omne est fugiendum. Aug de civit. l. 22. c. 26.  till this soul be rid of this body. Plato( indeed) he had another opinion, That though the souls were happy in heaven without the body, yet they could not continue so long, but it would desire to come again into the body. And Austin he concludes, Porphyrius and Plato hold certain truths severally, which if they had joined, perhaps would have made them Christians. Plato said, 
Dicat itaque cum Platone, Porphyrius, redibunt ad corpora Dicat, Plato cum Porphyrio, non redibunt ad mala,& ad ea corpora redire consentient, in quibus nulla male patiuntur. Haec itaque non erunt, nisi illa quae promisit Deus beatas animas in aeternum cum suâ aeternâ carne victuras. Au. de civ. Dei, l. 22 c. 27. 1 Cor. 15.42, 43.  the happiness of the soul could not be eternal without the body: and therefore after some long time, the soulshould again be joined to the body. Porphyrius saw the miseries of the body so great, that he said, when the soul goeth to the father of spirits, it shall never, when once made happy, return to the unhappy evils of the body. Both these are true, the happy souls shall return to the body, and they shall not return to the evils of the body.— Let Porphyrius therefore confess with Plato, that the soul shall return to the body: and let Plato confess with Porphyrius, that the souls shall not return to the evils of the body; and both these joined together, are no other, but that which God hath promised to his Saints, That the immortal soul shall for ever live with an eternal body, when Christ shall change this vile body, that it may he like his glorious body, Phil. 3. And this corruptible must put on incorruptible: The body is sown in weakness, and raised in power:& when that day of resurrection of the body comes, then the dead must hear the voice of the son of God, and arise intorruptible, and we must be changed, and some to the resurrection of life, and others to the resurrection of condemnation. You see there are two things in this life. 1. It cannot be held, though you would never so gladly hold it. 2. If you could, it is scarce worth the holding. I might also add the slavery of the soul and universal bondage under lusts, then which no slavery can be greater.  
3. But consider this one thing more: though you would hold this life, and might hold it long, though you should never meet with any cross, and live many years, and in all of them enjoy good; yet surely life in itself would grow a very great burden: red over the 12. Eccles. beginning of it, and saith he, 
Eccl. 1.2.  Remember thy creator in the daies of thy youth, before the evil times come, and daies approach, wherein thou shalt say, I have no pleasure in them; before the clouds return after the rain; great showers, 
v. 5.  and yet the clouds never empty; and before the grasshopper shall be a burden: Every thing grows a burden at that age; if thou hast lived many yeers, and never knew what sickness meant, age itself will be a sickness, and bring with it all diseases; when the keepeis of the house shall tremble, and the grinders cease, because they are few; and those that look out of the windows be darkened, and the doors shall be shut in the streets, and man returns to his long home: and where is he then? That is one particular. This life cannot be held, and it is not worth the holding, there are so many miseries: or if you could be freed from all those miseries, very life itself would be a misery.  
Now then, 
From life eternal.  turn yourselves from this life, unto this eternal life; and then do but consider of this life eternal: Lay hold upon eternal life; why? because it is not universal; I say not, that every man that hath natural life, shall be a partaker of eternal life; no, there are a world of men that do undervalue and scorn eternal life, and the great things that belong to it, they never did once seriously lay them to heart. I need not say that it is the most foulest opinion that can be harboured( some impute it unto Origen) and Austin he abundantly confutes it, 
De civ. Dei, l. 23. c. 22, 23, 24.  but it needs no great confutation, the very naming of it is a refutation, That all men after they had been tormented in hell, should at last come out of hell, and be freed from eternal death, and be partakers of this eternal life. 
Mark 9.44, 46, 48.  Certainly, there the worm never dies, and the fire never goes out; our Saviour oft repeats it: and there are abundance of Arguments to prove that death to be eternal; but I must omit them: the Scrlptures are clear to evince this error, therefore believe this, that eternal life is not so universal as natural life; all of us do partake of this life of nature: how happy were it, if we would all of us strive to be heirs of the life of grace, according to the Gospel of Jesus Christ? but certainly, many men have God for a creator, that shall never find Jesus Christ for a redeemer: and then, when he comes to save his elect, he will come also in flaming fire, to render vengeance upon them that have not known him, and they shall be destroyed with everlasting destruction from the glory of his presence, even at that time when he comes to be glorified in his Saints, and in all them that believe, 2 Thess. 1.10. But though( I say) this life be not universal, yet I will not discourage any Christian, but rather encourage them so much the more. Many men find it, I but though every man does not obtain it, yet it is attainable. That is the first thing I will name to you: 
1. Life eternal is attainable.  Lay hold upon eternal life. Though every one attains it not, yet it is attainable by any one: there is not any one man or woman, that hears these things concerning eternal life this day, but he may, and if it were not for the wickedness of his own will, he would lay hold of eternal life: for though eternal life be not the portion of every one, yet it is tendered unto any one.  
No man can say, God hath excluded me from eternal life, till I actually exclude myself; and if I desire eternal life, and am willing to come to Christ for life, and to accept of the conditions of life, there are no decrees of God to bar me; but it is a strong argument, from all eternity God hath ordained me to life, when he works in my soul these strong desires after eternal life: but I shall speak more of that by and by. It is good to labour for that that a man may obtain; what advantage is it, when a man labour for the wind, and reaps whirlwind? 
Jam. 4.1.  as many times a man labours to be rich in this world, and cannot obtain it: 
Phil. 2.12.  labour therefore for heaven, and work out thy salvation with fear and trembling, and surely, you shall not lose your recompense of reward, it is attainable. I, you rich men of this world, lay ye hold on eternal life. God hath given you the comforts of this life, and you have tasted the sweet and benefit of it: Oh! when you have been rich in this life for a few years, lose not an eternal life, but lay a good foundation, that you may lay hold of it: and it is not only attainable, But  
Secondly, it is tenable; if once you get it, you may hold it, 
2. eternal life is tenable.  you cannot hold this life; every man that is desperate of his own life, hath another mans life at his command: but this eternal life, it is higher then the heavens, and no man can take away eternal life from you: Fear not them that can kill the body, 
Mat 10.28.  and when they have killed the body, can do no more: but if you be full of fear, turn your fear into a right channel, and fear him, that after he hath killed the body, can cast the soul into eternal death, 
Revel. 3.11.  I say unto you, fear him: this life is tenable, Hold fast that thou hast, let no man take away thy crown from thee, 
Joh. 10.19.  and no man shall take my sheep out of my hands; my father that gave them me is greater then all and if we be reconciled, we are sure we shall be saved. 
Rom. 5.20.  Therefore because it is attainable; and because when thou hast attained it thou mayst hold it, and hold it to all eternity: therefore let that be another Argument to move thee to lay hold of eternal life.  
And then consider thirdly, It is a life that is absolutely most needful; 
3. eternal life absolutely needful. Luk. 10.42.  there is but one thing necessary,( saith our Saviour) and Mary, she hath chosen the better part, which shall not be mken away from her: this eternal life, it must come by way of choice; we must choose to delight rather to have our portion in the things of eternity, then in the things below that are but for a moment, it is absolutely needful: this life( indeed) it is not so absolutely needful, but a man may want it: nay, it is not so needful to make a man happy, but a man may be happy without it; nay, a man can never be happy, till he be rid of it, till he lay down this life; nay, and it had been happy for some men they had never had not so much as the light of nature; it had been good for that man, if he had never been born( saith our Saviour of Judas) Mat. 26.24 But now, this eternal life it is absolutely needful, if thy soul want this life, I am not able to tell thee what miseries thy soul lies under; for if thou beest not an heir of eternal life, though thou hast all the comforts of the life of nature, what hope hath an hypocrite, though he hath gained much, when God comes to take away his soul? 
Job 27 8. Mat 16.26.  And what shall it profit a man, if he shall gain the whole world, and lose his own soul, and be deprived of eternal life?  
And then I will add; 
4. eternal life most desirable.  eternal life, it is the most desirable life. It is the saying that 
Inter temporalia& aeterna hoc interest, temporale plas diligitur antequam, haheatus, vilescit autem cum advenerit: non enim satiat animam, cvi veta& certa seeds est aeternitas: Aeternum autem ardentius diligitur adeptum quam desdetatum, quantu a quisque ventens existimare potuerit, plus perveniens inventurm est. Aug. de doct. Christ. l. 1. 1 Cot. 2.9.  Austin hath, betwixt the life of nature, and the life of Heaven, eternal life: and the comforts of spiritual, eternal life, above the comforts of natural life, in that( he saith) every thing that is eternal, when it is attained is more lovely, then when it is desired; the more we partake of it, and taste the sweetness of it, the more delightful, and the more admirable we shall be to all eternity: we look at conditions at a distance, and promise ourselves great content in some thing that is future; almost every change seems afar off to be admirable, but near approaches show it to be contemptible, when we are young and in an unmarried condition, Oh! if we live but to be from under the frowns of parents, and commands of Masters, and be once at our own freedom, then we shall be happy; then( alas) comes our care: our temptations are changed, but not abolished, and other temptations come that are as violent, and take us as much captive as the former; but we promise ourselves abundance of contentment, if we can attain that we have not; and when we attain that we desired, we find nothing of the contentment we imagined: but if thy soul comes to heaven, there is infinitely above that thou didst imagine: Eye hath not seen, ear hath not heard, neither hath it entred into the heart of man, to conceive the things that God hath prepared for them that love him: These things show you, that there are great Arguments to move you to lay hold of eternal life. There is life, and, 1. it is a life that is attainable, may be gotten, 2. it is tenable, it may be held; and, 3. it is absolutely needful to make you happy, to free you from being miserable; 4. It is most desirable; 
Numb. 23.10.  even Balaam could not but desire to die the death of the righteous, and that his latter end might be like his. These are four Arguments, I will name, and but name a fift.  
5. Lay hold of eternal life, 
5. The excellency of eternal life most admirable.  because of the excellency of eternal life. Indeed I know not where to begin to name it; for if I should handle it thoroughly in the nature of it, it would take up more time then I have spent already, and I am weary, and you yourselves may begin to be weary. I will only entreat you to consider it's excellency in two things.  
1. The enjoyment of all good. And,  
2. The freedom from all evil.  
It hath been the greatest dispute in all ages, What is that which can and will make men happy? and all wise men have beat their heads about it. Some have thought it to be riches, and the favours of great men: and Solomon tells us what wild race he ran, He tasted of all waters, used all art, industry, and after all his experiences, he professeth( and he hath left upon eternal record for our admonition) that it could not be found in any creature, 
Vid. August. de civ. Dei l. 19. c. 1. Ibid. c. 4.  for all things under the Sun are full of vanity. And Austin tells us out of Varro, that the Heathen Philosophers were so divided about what it was that made a man happy, that they fell into almost 300. several opinions, he reckons up 288. but now( says he) take a poor Christian, that is laying up for himself a good foundation against the time to come, and ask him, What think you in this life can make you happy? What think I? I am sure there is one thing can make me happy in this life, if I could get a sure and certain hope of heaven: if I were sure God were my Father, and loved me, and my sins were done away in Christ, and when this body were dissolved, I had an eternal tabernacle made without hands, everlasting in the heavens: Surely, this hope of eternal life is that that can make the souls of poor men and women happy in this life; happy, because in the eternal life there is that freedom from all evils. I will name you three of them.  
1. The evils of afflictions; 
1. freedom from all evil. 1. From affliction. 1 King. 20.11.  here you have croffes, and the end of one affliction is but the beginning of another: and when you have got victory over one affliction, Let not him that girds on his armor, boast himself, as he that puts it off; you have new afflictions still to wrestle with; but then the Lord shall wipe away all tears from the eyes of his people.  
2. And not only the evil of affliction, 
2. From corruption.  but that which is a great deal more, eternal life will free you from the evil of all corruption; there shall then no spot nor wrinkle be in thy soul. The life of grace and glory differ in this; The life of grace is to fight with our spiritual enemies: the life of glory is, we shall have no enemies to fight with; no evil thought shall come into thy soul: take but thy soul now when God breaths upon thy heart, and lets the influences of heaven come down upon thee, and makes thee to drink of the Rivers of his pleasure; thy soul sees thou art in heaven almost already, and thy soul is transfigured, and thou beginnest to say, Lord, it is good being here: if thou couldst keep thy soul in this frame for some daies together, as it is in some moments, would it not seem to thee to be an heaven upon earth? But is not the gleaning of the grapes of Ephraim better then the vinrage of Abiezer? 
judge. 8 2.  The least Saint in heaven enjoyeth incomprehensibly more sweetness, then the highest Saint ever did, or could do on earth, for here our visions which we have of God, are mixed with darkness; our affections, when the warmest, are clogged with deadness: thy soul had never that contentment in any of thy sweetest moments, as then thy soul shall enjoy to all eternity, then there shall be no corruption any more.  
3. And as no evil of affliction, nor corruption: 
3. From temptation.  so there shall be no evil of temptation; and therein the soul shall be happier then Ad●… was in the day of his Creation; it is true, Adam was without fur and corruption, and then without affliction; but he was liable to temptation, there was a Serpent crept into Paradise; but then thy soul shall be a great deal happier, then ever Adam was in the day of his brightest excellency; nay, says Austin, I will say it, and boldly, that thy skull shall be a great deal happier, then ever the lost Angels were, for their happiness: was to be without sin, but then it was not impossible for them to commit sin; they were immortal, but then they might commit that sin that might make them mortal; but thy soul shall be so immortal, that it shall be impossible for thee to fall into any temptation to make thee mortal. It is such a life, as by this life Mortality shall be swallowed up of life, 
2 Cor. 5.4. 1 Cor. 15.54.  and death, and sin, and corruption swallowed up of victory.  
And then, 
2. Enjoyment of all good.  if I should come to tell you of the enjoyment of all good, truly I dare not enter upon it; but consider with yourselves of the glory, and the peace, and tranquillity, and the society, &c. if it were no more but to have love perfect: truly we find Christians in this life, that are all traveling heaven-ward, and have all one father, and all taught by the same spirit, yet Christians want that love, they cannot love sincerely, and they cannot, and do not purify their souls in obeying the truth through the spirit, 
1 Pet. 1.28.  unto the unfeigned love of the brethren: to have thy love perfect, that thou shalt love as strongly, as thou art beloved, what an happiness is this above all imagination? And then the visions of God shall be clear, and the joy that rises from al these shall be so full, that all the joys in this world cannot equal it; and so permanent, that no time shall determine it; and so sweet, as all you can imagine is less then nothing to it, it is jey unspeakable and full of glory: but I dare not stand now upon it.  
I will but name one Reason more, 
From the danger of the loss of eternal life.  though there be two or three more; and that is, Lay hold of eternal life, because, if thy soul do not lay hold of eternal life, thou canst not escape, but thou wilt be laid hold of by eternal death; it is not a matter of indifferency; if thou beast not an heir of life, thou art certainly a child of death; and if thou beest not saved, certainly thou shalt be condemned. And truly, to lay open the nature of this, I know the time is gone away, and I must hasten to the Use, and my strength gone, other wise I would have shown you some three or four things in this.  
1. That the loss of Heaven, the loss of eternal life, is a loss not to be sustained: there are many men( I know) that think, if I miss eternal life, I shall not be alone, if the Lord will save me, he will save me, and if he will damn me, I must be content to be damned, I shall not be alone in that conlition, and I must endure it as well as I can. What? thou endure the loss of eternal life? it is impossible! When thy soul comes to know what eternal life is, it will cut thy heart and conscience to all eternity, to remember, 
Act. 13.46.  that for the love of a base lust, thou hast judged thyself unworthy of eternal life; there is no other loss in the world but may be born: we live in sad times, and I know not what God may call you to lose before many years go over your heads; but surely, it will not be long before you lay down all you have, and you yourselves will lye down in the grave: yet there is no loss, come the worst that can come, but if a man have eternal life, he may undergo it, and that with a great deal of cheerfulness: the loss of an estate is a great loss; many poor Christians come to Town, plundered of all that they have, and have not scarce a penny to buy them any thing withall; but yet this loss may be endured patiently, triumphingly, in Heb. 10.34. They suffered joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance. 2. The loss of children, 
Mat. 2 18. Job 1.21.  it is a very great loss, you have a Rachel mourning fir her children, and refusing to be comforted, because they are not; and yet many a man is enabled to endure the loss of children: Job endured it with a great deal of comfort, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. 3. And of all natural comforts, life is the greatest, yet many a man can lose that, and lay it down as cheerfully, and a great deal more, then ever he took it up. 
{αβγδ} Juitin. Martyr. in defensione Christi. anorum ad Seratum Rom. c. 3  Justin Martyr says, that in his time many Martyrs, when he was a Heathen, and studying the book of Plato concerning the things of eternal life, he looked upon Christians, and saw them part with the life of nature so comfortably, that he wondered at it: when he saw them racked, and torn in pieces, and all the dreadful things men can imagine done to them; and they did not only suffer them patiently, but triumphantly; surely I began to think that these men must have some other principle then that of nature, that could rejoice in the stames.  
And when I begin to see the hope they had of eternal life, then it was no wonder indeed for a man to be prodigal of this lifes but if a man once lose eternal life, I'll name no other place but that in the 13. of Luk. 28. says he, many shall come from the East and West, and from the North and South, and sit down with Abraham, isaac, and Jacob in the kingdom of God; and when you see them entertained, and yourselves shut out, there will be weeping and gnashing of teeth for ever: for thy soul to see this poor neighbour saved, and the Lord to damn, and destroy thee to all eternity: if thy soul come to know the loss of eternal life, thou art never able to endure it.  
And then secondly, suppose thou art able to endure the loss of eternal life, I am sure thou art not able to endure the torments of eternal death: can thy heart be strong, or thy hands endure in the day that God hath to deal with thee? 
Ezek 2214.  when God comes to lay righteousness to the line: There are many things in those torments of hell, I dare not now handle them: first, the variety of them: if a man cannot endure one torment, can he endure all manner of torments? if men against men have found such torments, what hath the Creatcur found against his creature? if the wrath of God upon his own children makes them cry out, oh! if my sorrow were weighed, and my calamity laid in the balance together, 
Job. 6.2, 3,  it would be heavier then the sand of the Sea: what is the wrath of God when it falls upon his enemies? if the wrath of God upon Jesus Christ made him cry out, who sustains all things by the word of his power, My God, my God why hast thou for saken me? and to sweat drops of blood; and his soul was heavy unto death: which among you can dwell with everlasting burning? And secondly, 
Isa. 33.14.  to tell you of the universality of those torments, that they shall be in all parts of soul and body, and all manner of torments: and then thirdly, the Intention of those torments, that they are in the highest degree, that there is no mixture of any comfort to allay the discomfort. I think not there is any man so miserable in this life, that hath so many discomforts, but there is a mixture of some comforts to shy the bitterness of his discomforts: but woe to you that desire the day of the Lord, it shall be darkness, and no light in it, Amos 5.18.20.  
But then fourthly, If you add but this word of eternity, eternal death, truly that is beyond all that men can express all that possibly you can imagine, that the soul should lie under all the wrath of God, shut out from the presence of God, and from the pity both of God and of Christ, and from the pity of his Saints, and from the pity of thyself, that thou shalt be made an abhorring to all flesh, 
Isa. 66.24.  and an abhorring to thyself to all eternity: and that when thousands of millions of years more pass over thy soul in those torments, thou shalt be no neater thy redemption, then at the first hour of thy condemnation: this is beyond all understanding to comprehend, when they go into the gulf of eternity: Some Divines say, it is just as if a bide should go at the end of every thousand years, and did but take a little water out of the Sea, how long would it be er'e that bide should empty the Sea? and yet sooner should such a bide empty the Sea, then ever those endless pains should come to a period. And so others compare it: Suppose there was a heap of sand upon the superficies of the earth, that reached up to Heaven, and at every millions end of years, one sand should be taken from the rest, the heap would sooner be exhausted, then those torments ended. I'll but add this, fifthly, He that puts away from his soul eternal life, and brings upon it eternal death, that condition will be unanswerable: the neglect of Heaven, no man can give an account to God why he lost Heaven; if a man lose Heaven, should it not be for somewhat? will a man lose a kingdom, and for nothing? but to go and lose thy soul, and the crown of glory, and bring upon thy soul eternal torment: and for what? for whom hast thou laboured? and for what is it that thou hast bereaved thy soul of God? but when God shall say, It is for this corruption: and thy conscience shall, It is for that lust, I could not part with it, nor leave it; this shall cut thy soul to all eternity, that I loved the pleasures of sin that are but for a moment, above the pleasures that are at Gods right hand for evermore. There are some other Reasons I dare not name: I'll only briefly apply it, and so conclude. I will not trespass much upon the time.  
One Use is to inform us of the infinite love of Jesus Christ to poor finners, that when we are children of death, he holds out unto us hopes of eternal life; and he says to us, Well, you are sinners, and polluted, and deserve to be damned, yet come to me, and I'll give you eternal life, an admirable comfort: when Adam fell, there were the Angels set to guard the garden with a flaming sword, 
Gen. 3.24.  lest Adam should come in again to take hold of the three of life: and behold the Lord Jesus Christ, whom the three of life did but shadow, he comes down from Heaven to bring this three of life to us, and he hath brought life, and immortality to light in his glorious Gospel. 
2 Tim. 1.10.   
And then secondly, It informs you here, of the excellency of the commands of God, when all the commands of God aim at no other end, tend to no other purpose, but that you may lay hold of eternal life, then surely they are all for your own good: if you will be angry with the commands of God, pull away the shoulder, stop the ear, refuse to obey, and you will have these and these sins allowed: you fret against the law that prohibits such lusts as you like, that enjoins such duties as you dislike: consider against whom, and against what do you fret yourselves, is it not against God? can you have a pure God to be like to you in pure creatures, and against what, is it not against a pure law? that is holy and just and good; and all for your good? If a rich man should quarrel with Timothy, Why would you have us that are rich in this world? why should we be rich in good works? Why? that you may lay hold of eternal life, it is for your advantage: and surely, to him that is born of God, and whose eyes God hath opened, to him the commands of God are not grievous. 
1 Job. 5.3.   
And thirdly, It informs us, that self-love, if it be taken in a right sense, it is not only not a 'vice, but a grace of Gods spirit: it is not onely lawful, but absolutely needful for a man to love himself: Indeed here, there is a question, why God in all the law did not command man to love himself; but all the Commandements ran, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength, and thy neighbour as thyself? but no command to love himself.  
Austin answers, that truly there was no need of any commandement for man to love himself, God had imprinted it upon his nature: if when God commands thee to love thy neighbour as thyself, and makes the love of thyself the rule of loving another, it implies that a man should love himself; and if a man did truly love himself, all the exhortations Ministers bring to you would be received with joy and gladness for all we desire, and beg at your hand in the name of the Lord Jesus, is, that you would be wise for yourselves, and lay up a good foundation for yourselves against the time to come, that you may lay hold of eternal life. Now I entreat you, when I speak of self-love, Remember, your bodies are not your selves, much less your corruptions; and the world is not yourselves, for all things are either the things above us, and that is God; and things without us, the world; and the things within us, and that is our soul: the soul of man is the man: now love but your souls, and then surely this self-love is so far from being condemned, it is commanded, and God makes admirable use of it, and no man can be wise for another, and merciful for another, 
Vid. Aug. Serm. 203.  that is cruel to himself: every man is bound to love himself: and it is a dispute the School-men handle, Whether any man can truly love another, that truly loves not himself? and they argue, no man can truly love another, till he love himself; and no man truly loves himself, till he loves Jesus Christ, that is the author of this eternal life.  
4. And then it may inform us, That it is lawful for every man that loves his soul, and desires his own souls happiness, to look unto the joy set before him, that eternal reward promised to, 
Heb. 12. ●.  those mansions prepared for us; it is lawful for us to do things upon this ground, 
Heb 11.26.  to have respect to the recompense of reward: There are some men that go so far, as to say, they need no argument of this nature, either the fear of hell, or hope of heaven, they need neither the fear of wrath, nor hope of eternal life. Truly, as long as you are here in this world, you need all Gods arguments, as well as you need all Gods creatures; and if you could live without food, and be clothed without raiment, I should easilier believe it, then that you can walk to heaven without Gods arguments. Besides, take eternal life in a right notion, and it is the fruition of God; and should not a man desire to be made one with God, and to walk with the lamb? and what is your eternal reward, but this? and should not a man desire this?  
And a second Use should be a Use of reproof to them that neglect eternal life.  
I am not able to set out the nature of this, it requires rather tears, then words. How many thousand men when they are dying cry out of this world, how hath it deceived us? and it is Austins saying! Oh! the infelicity of men, that they love this life, and forget eternal life; Oh! how bitter( says he) is this life? yet this life when it is bitter, if it be so admired and adored, that a man would never go out of this life, how would this life be adored, if it were sweeter? But the Lord hath on purpose made this life bitter, that he might put us in mind of eternal life; but surely, the greatest neglect in all the world is, 
Heb. 2.3.  when men neglect eternal life; how shall we escape, if we neglect this great salvation? that man is worthy to be judged to eternal death, that judges himself by his own neglect unworthy of eternal life. You judge yourselves unworthy of eternal life, says the Apostle, in Act. 13.46. Look upon every creature, and you see every creature striving for life. There are four things( saith Solomon) that are but very little, and yet very wise. I looked upon the Conies, and they are weak people, and they build in the rocks: 
Prov. 30.24.  and the Locusts have no King, yet go they forth all of them by armies: and the Ant is a poor little creature, yet it hath the wit to provide its meat in Summer. A poor Spider, a little creature, 
ver. 28.  every foot can crush it, but it weaves its webs in the tops of Kings palaces: Doth not every worm maintain its life? And it is a rule Philosophers have, That every form is not only multiplicative of itself, but every form is preservative of itself too. No creature hath life, but desires to preserve that life: and shall every worm labour to maintain the life of a worm? and shall not thy soul maintain the life of reason, and the life of grace, and seek after the life of glory? no man at the great day of account can answer this neglect, Out of thy own mouth will God condemn thee, oh, thou unrighteous servant. When God shall come and tell you, you have provided much for this life; what provision have you made for the other? And certainly the neglect is great, when men are very indifferent, whether they have eternal life or no; if God would give it us, we will be thankful, and if he deny it to us, we will be patient. What, patient, if you want eternal life? Doth this contentment rise from submission? It is only a spirit of profaneness, for what thy soul loves, thou wilt not part with lightly: if a man loves his child, will he be indifferent, whether he live or die? Can a man love his friend really, when it is all one to him, whether he be enlarged or in prison? whether he sink or swim? 
Gen. 17.18.  When Abraham loved his son, he cries out to God, Oh that Ishmael might live in thy presence! and so Benhadad, what a struggling did he make for life: 
2 King. 20.32. Psal. 119.175.  and so, if thou didst truly love this eternal life thou wouldst beg this life: oh! let my soul live, and it shall praise thee.  
The third Use. 
Exa.  It may be you will ask, How shall we know, what is it whereby we shall lay hold of eternal life? Or how shall we know that we are in the number of men and women, that are laying hold upon eternal life? I'll but give you three things, and then I'll come to the Conclusion.  
1. One is, laying hold of eternal life is a laying hold in our judgments and spiritual convictions, that the Spirit of God works in those that shall be heirs of this life. What are those? I'll but name a few.  
1. If thy soul be convinced of eternal life, and by that be made an heir of eternal life, then the Spirit of Jesus Christ hath convinced thee, that in thy own nature thou art a child of death, and if God should condemn thee, severe God might be, but unjust God could not be; and thou admirest the mercy of God, that God should not only hold up thy soul in life, but give thee a discharge from death and hell. Truly no man is an heir of eternal life, but God convinces their souls that their deserts are worthy of eternal death: and then how precious is it, that when thy soul sees thy desert of hell, that then the Lord makes to thee a tender of heaven? when thy own conscience tells thee, that eternal death may be thy portion, 
Isa. 65.8. Job 33.24.  then Christ saith, Destroy him not, Deliver him from going down into the pit, I have made an atonement, I have found a ransom?  
And then secondly, The soul that is convinced of this eternal life, doth wonderfully admire the excellency of the Lord Jesus Christ, 
Act. 3.15.  in being the author and the Prince of life; that soul can never sufficiently enough admire the Lord Jesus Christ, who procured this life, 
Joh. 17.3.  that once lays hold of eternal life; For this is eternal life, even to believe in God, and him whom he hath sent, this is eternal life: 
1 Joh. 3.1.  Oh! Behold what love the Father hath born to us, that we shall be called the sons of God, and yet it appears not what we shall be, but when he appears we shall be like to him in glory. How doth the Apostle beg for himself and others, that God would grant unto them according to all the riches of his glory to be strengthened with might by his spirit in the inner man? why, 
Ephes. 3.16, 19.  what to do? That ye may be able to know the love of Christ, which passeth knowledge.  
And then thirdly, The soul that is convinced of this life, he measures the happiness and unhappiness of men by reference to this life. That soul that is convinced of the excellency of eternal life, he counts them happy that are heirs of life: and indeed, it is the only happiness in all conditions of men, and above all parts of men: he is a wise man that is wise for eternal life, and he is a blessed man that hath this life, and he is a miserable man in the midst of all comforts that wants this life: Blessed, Lord, are the men that thou choosest, and causest to approach near to thee. 
Psal 65.4.  Now ask but thy soul; for surely that soul that is acquainted with this life, it makes eternity the standard, whereby it measures comforts and discomforts, and happinesses and miseries that befall the sons of men: Oh, Blessed are they that dwell in thy presence, 
Psal. 84.4.  they will always be praising of thee.  
And then fourthly, That soul that is prepared by saving convictions to lay hold of eternal life, so likes eternal life, that it dislikes no condition upon which eternal life is proferr'd: If a man was dying, he would take his life upon very hard conditions: when the men of Gibeon were condemned to be destroyed, they were willing to be made hewers of wood and drawers of water; 
Josh 9.23.25.  and truly that that makes men stick at the conditions that Christ tenders, it is merely a mistake; for Christ requires nothing but for your good; and ask but your own souls, why you are not in love with the ways of Christ, and with the counsels and commands of Jesus Christ, and you are not able to give an answer; for 'tis only Satans suggestions to make you think the yoke of Christ to be uneasy: he accuseth Christ to you, that he may never want whereof to accuse you before God night and day? and will you harken to his delusions? will you willingly bear the yoke of the world, the yoke of your lusts, the yoke of Satan, and only refuse the yoke of Christ? What hath the Lord Jesus Christ deserved at your hands, that you should be under any ones command, and only refuse to be under the command of Jesus Christ?  
In a word, that soul that is convinced about this eternal life, is so far convinced, that it is very unwilling to be deceived about eternal life, rather be cozened of any thing in the world; rather let a man cousin me of my name and estate, and trample me under his feet, so he cousin me not of eternal life: that which a man makes his main good, 
Col. 3.2.  he is jealous to preserve it; the hand will venture itself to preserve the head: that soul that says, I will go the way to death, and presumes he shall have peace and enter into life, that man he reasons himself out of his reason, and labours to bring eternal wrath upon his own soul: his only safety is, not to see his danger as if his danger would become less, the fire not burn, because he winketh with his eyes, and will not see flames, until he be in the midst of them.  
The second is about affection: that soul that lays hold upon eternal life, must lay hold upon strong desires after eternal life. How shall we know that? when poor sinners set their affections upon things above, and not upon things below: Things above( indeed) they are things above the world: some men have said, that if a man could be above the clouds, the middle region of the air, he might writ his name in sand, and then seven years afterward come and find his name as fresh as when it was engraven; but when the soul shall be transported with desires of eternity, and shall through hope be set upon this rock above all waters, then shall the soul be above all changes, immutable in mutable times, and steadfast to the death; this will make thee above the world, above the fears and frowns, 
1 Cor. 4. ●.  and above the applause and threats of men; there is nothing able to do this, but serious thoughts of heaven, that when men shall cry one up to day, and cry him down to hell to morrow; this alone can make thee above all reproaches: to me it is a small thing( says Paul) to be judged of men; and that soul that knows eternity, to him all things grow little. It was the saying of an Heathen, Nothing is great when a man knows the greatness of eternity: what are all these things? They are nothing, and less then nothing. But how shall we know our affections to things above?  
1. do ye believe that there are things above, and that they will make us above other men, and one man above another, nay a man above himself? for the more his heart is good, the more he is above his distempers?  
2. Having your affections above does more lessen and diminish your affections to things below, that the things below are less pursued; the increase of the height of the love of heaven, is a diminution of the love of the things upon earth. And,  
3. That soul that is above, would not for all the world have his portion in this world: for the Lord to say, I'll give thee the applause of men, and the love of creatures: It was Luthers saying, when a great deal of gold was brought him, and he goes to God by prayer,& said, Lord, thinkest thou to put me off with gold, I look to have the pardon of my sin from thee, and heaven, and my corruptions done away, that I might have communion for ever with God; therefore put me not off with gold: now the soul that desires eternity, will be taken off with nothing but heaven, alas! all these things are nothing, and less then nothing. I cannot stand to show you other particulars, that I had thought to have name.  
4. As that soul that hath his affection set upon things above, begs rather the improvement of an estate, then the enjoyment of it: for certainly, the happiness of a man consists not in having, but in improving, and the improving of a little is better then the enjoyment of never so much; and therefore, says Solomon, A little that a righteous man hath, is better then the great revenues of the wicked; I have but a little, and I am thankful and content, and do much good with a very little: an admirable thing for a man to beg the use of things, and not the possession.  
5. And then, that soul that his affection is upon things above, will so use the creatures, as not to be brought under the power of the creatures: the things of this world are servants, 
1 Cor. 6.12.  and not masters.  
But I'll add only one thing more, and that is; as you are to lay hold upon eternal life, in your apprehensions, judgements, and in your affections: so in the third place, to make it the end of your conversation, when a man desires to live for no end so much, 
2 Pet. 1.10  as to make his own calling and election sure; and when a man makes this not his main end, considering the end of our conversation, Jesus Christ, yesterday, and to day, and the same for ever. 
Heb. 13.8.   
And if you ask, How shall I know I make eternal life my end? I'll but name two or three things.  
The end always specificates the means that tend to that end: if a man resolve upon such an end, surely, he must needs use the means that are suitable to attain that end: there is no end attained without means: and the means must be suitable to the end. I could give a world of examples, but the time calls me off. Surely no man can rationally think ever to attain the end that God propounds, that will not make use of the means that God prescribes. If I say, I make Heaven my end, and yet I will drink, and swear, and roar, and walk in the Imaginations of my own heart; if I take all the ways to damn me, and I say Heaven is my end, I lie against my own conscience: be not deceived( says the Scripture) God is not mocked; 
Gal. 6.7, 8.  when a man sows to the flesh, he shall reap damnation, but if to the spirit, he shall reap salvation. That is one thing.  
And then secondly, The end does not onely specificate the means, but does commensurate the means: for a man may almost overlabour, and overdoe any work under the sun: but what proportion of labour and pains shall a man use for heaven? where the reward is infinite, it is impossible to exceed in our endeavours, which are ever finite. We can never do to much for Heaven, no, he thinks he can never do enough: all Lebanon is not suffiient to burn, 
Isa. 40.10.  not all the beasts of the foreste sufficient for a burnt-offering to this God.  
Thirdly, The end subordinates the means. I would require how knowledge, and liberty, health, strength, comforts, life itself, for this end that they may, and any other comfort, help me towards heaven: this is the main end that subordinates all others. When all the creatures are desired, enjoyed, improved, that by them we may climb up everlastingly to enjoy the great creator. When we do use God to enjoy the world, we make the world our end: but when all conditions are used for this end, to obtain communion with God, then eternal life is made our end.  
Fourthly, The end sweetens all the means that are used for the attainment of it: what is that makes the Patient to take bitter potions, but the sweetness of the end? his health, this will sweeten even the waters of Marali. What sweetens all the toil of the Husbandman, but hopes of harvest? what encourageth the soldier to endure all conflicts, and to have his garments rolled in blood, but hope of victory? what is it that makes the master adventure thorough all waves, but expectation of advantage? And what was it that sweetened the cross of Christ, 
Heb. 12.2.  but the joy set before him? and made the Apostles count all these light afflictions, that are but for a moment, unworthy the glory that shall be revealed, but the looking up unto things not seen? 
2 Cor. 4. last.  for the things seen are temporal, but the things not seen are eternal.  
I will only conclude with a word of Exhortation, and so I have done. Certainly, if it be this great duty to lay hold upon eternal life, I dare not press it now with any other arguments, but only red once again over the Text which I have red to you. It tells us there are three Duties, if you would lay hold of eternal life, you must make conscience of.  
And first is, The Duties you owe to yourselves: and secondly, the Duties you owe to others: and thirdly the great grand Duty you owe to God alone. And remember but those three things, and they will be admonitors and counsellors to you to lay hold of eternal life. What shall we do for ourselves? lay up for yourselves a good foundation against the time to come. There are four or five things we must take notice there, I'll onely name them.  
That rich men must not only lay up for others, but for themselves: are you bound to provide for others, and neglect yourselves? to provide for the body, and no provision for the soul? Certainly, that man is not a wise man that is not wise for himself: you are bound to lay up for yourselves.  
And then secondly, You are bound to lay up for yourselves for time to come: indeed we do lay up for ourselves,( you will say,) that we may have somewhat to keep us in a rainy day, and to shelter us when the storms come, but do ye lay you up for the time to come? for the world to come? what provision have you made for another world? it may bee you have laid up much for this world, but the great inquiry is, what you have laid up for another world? Surely, they that lay hold of eternal life, are men and women that are now striving to lay up for the time to come.  
And then thirdly, You must in this laying up for the time to come, you must do this work seriously, and not superficially: soule-worke must be thorough work, lay up a good foundation, venture not thy hopes of heaven, and eternity upon a sandy foundation, upon that that will not hold in the day of trouble, but lay a good foundation, 
Phil. 2.12.  make your calling and election sure, work out your salvation with fear and trembling; certainly, if ever you get Heaven, it will requited abundantly your pains and care; wee say, here a man may buy gold too dear; it is true, wee may do so; but a man can never have Heaven at too dear a rate: if thou couldst do nothing else all thy life long, but all this life long be laying up this good foundation, it is worth all thy pains, to have an inheritance undefiled, 
● Pet 1.4.  and that never failes away, and to be made higher then the heavens, and like the great God, to sit upon Christs throne, 
joh. 17.26. Heb. 5.7.  and to have Christs love, that the love wherewith thou hast loved me,( father,) may be in them, and I in them, was Christs great prayer, with strong cries and groans: if this be not worth all thy labour, surely thou much undervaluest Heaven, and overvaluest all thy labours.  
And then not only lay up for yourselves, and for time to come, and lay up seriously: but treasure up,( as the word is,) treasure up a good foundation; do not onely get a little hopes of Heaven, and a little inclination to Heaven, but treasure it up, that you may have grace, and have it in abundance, that this life may dwell richly in you; and in all spiritual understanding.  
And not only lay up for a day, when you are hearing of a sermon: but be always laying up for yourselves a good foundation: 
{αβγδ}  laying up denoteth a continued act, when you have been at sermon, go home, ask thy soul, what have I got now at this sermon for myself against time to come? and be ever treasuring up by Ordinances, and by providences, and by experiences; and when you have done this for yourselves, certainly it will teach you wonderfully to be kind to others: a man that is merciful to himself, and to his own soul, that man cannot but be a kind hearted man to others; that man that hath his hope of Heaven, and eternity, that man is fit for every good work: Therefore charge them that they do good, and be rich in good works, and ready to distribute, and to communicate; that is in the eighth verse.  
Secondly, 
2. Duty to others.  It is not enough for you to be good to yourselves, but first you must strive to do good, as well as to be good; it is a saying of David, in the 119. Psal. Oh! Lord, thou art good, and thou dost good; and be you like to your Heavenly Father, that God may say to you, Well done good children, I see you are good, and you are doing good, it is your life, and glory, and comfort to be doing good. 
joh. 4.34.  Let it be your meat and drink to do the will of your heavenly Father.  
Secondly, And then in doing good, do not do good grudgingly, and sparing, and of necessity, but be rich in good works, be not onely good, but be abundant: this I pray, 
Phil. 1.9.  that your love may abound in all knowledge, that you may approve the things that are excellent, and fruitful in every good work, and that the fruits of righteousness may abound to the glory of God; be steadfast and unmovable, always abounding in the work of the Lord: 
1 Cor. 15. ●.  Charge them to do good, and that they be rich in good works.  
And then thirdly, That they be ready to distribute: Certainly tis a great duty that God expects from his children, to be willing to communicate their gifts unto others: and when you read over some passages of the Scripture, especially Job, 29. Job. and the 31. Job. truly it may make Christians blushy; we many times speak with a kind of derogation, and diminution of the Christians of the old Testament: but read over those Christians in the old Testament, and they may make us, that pretend to have more light, to be ashamed: where Job says, I caused the blessing of him that was ready to perish to come upon me; and when I found him naked, 
job. 29.13. job. 31.17. Cant. 1.2. Vix contineo lacbrymas, it a pudet temporis torporisque horum temporum, &c. grandis res petitur, opus est verecundia, comitare praesentem commendare petentem. Bern. in Cant.  I clothed him; and I did not eat my morsel alone: when any Christian reads that chapter seriously, he may stand and wonder to see what integrity Job walked in. And I am sure it was a saying of Bernard upon that place, Oh! let him kiss me with the kisses of his mouth: That the Church longs for Jesus Christ: When I see( says he) the Church in the old Testament, breathing and gasping after Jesus Christ, as the Hart panteth after the water brooks, so panteth my soul after the living God( saith he) I cannot look upon this generation wherein I live, but it shames me. Truly, that is one very great thing, that Christians should abound in acts of mercy. Ready to distribute, is not only mens estates, but counsels, and any other help; but that is one great way: and Paul when he commends the Church, I would not have you ignorant of the great grace of God given to Macedouia, how that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality; and 2 Cor. 8. and 9. Chapters are upon that subject, 
2 Cor. 8.1, 2.  how the ministration of this service exceedingly tends, not only to the supply of the necessities of the Saints, 
2 Cor. 9.12.  but is abundant also by many thanksgivings unto God.  
And that is one thing that I am entreated to commend to you in these great works of mercy, and you have an object before your eyes, and I shall presently conclude with the reading of the notes of it to you.  
I know in these times men may say, Alas! it is an ill time for to make Sermons of being willing to distribute, these are times wherein we have laid out so much, we have scarce any thing left, and the times are hard. But consider what your brethren have undergone; you have laid out much, but others have lost all: and not only their estates, but their husbands, and wives, and sons, and daughters: you know not what it is to have a cruel enemy enter your houses, and ripp your women with child: The Lord watch over your City, and keep it from one age to another. And if any one say it is a hard time, we know not what we may want ourselves. No, you do not, you know not where to hid your estates. It was a sad Story Josephus hath of Jerusalem, when it was besieged by the Romans, that many of the Jews melted their gold, and swallowed it down in little bullets, and after fleeing to the besiegers, when they thought themselves safe, they begin to rak their own excrements, to find that which they had swallowed; in which when it was once espied by a soldier, it was noised about in all the Roman Camp, that the Jews which fled out of the City, 
Und necta duorum millium viscera put esacta, &c. Vid. Joseph. de belly Judai, l 6. c. 15.  had their bowels full of gold, whereupon in one night, thousands of the poor Jews had their bowels ripped up by the greedy souldiers, to see if they could find their gold and riches, laid up in those secret places. But there is a way to hid your treasures, where all the enemies in the world cannot find them, hid them in the bowels of Gods Saints. There are many poor Christians come out of the West, many people are ashamed to beg, the Lord make you, as the elect of God, 
Col. 3.12.  to put on bowels of compassion towards them.  
And then, you have an object before your eyes, poor fatherless children, and to set poor people a work, an admirable way to hid your treasures there, where the thief cannot come to steal. 
Jam. 5.1.  The Apostle said, go to, you rich men, Weep and howl, for your miseries that shall come upon you, you have heaped treasures together for the last dayes, you are treasuring up wrath against the day of wrath: I, when they are treasuring up wrath, treasure you up mercy against the day of mercy, and make you friends of this unrighteous Mammon, 
Luk. 16.9.  that when these things fail, they may receive you into their everlasting habitations. And then, there is one thing more, Ready to communicate[ Communicate] the word is translated divers ways, 
{αβγδ}.  and so it is in your margin, sociable: if God hath put power into your hands, speak not roughly: Charge them that be rich, that they do good works, and be distributing, and very sociable and loving. It was the commendation of Trajan, that all that came to him for justice, they had an easy admission, and they had a speedy dismission, 
Justin in loc.  that the cause was presently heard and determined. To great men, many times, there is hard access: a man may come to great men in Courts of Justice, and may a long time expect, and after long expectance, go away disappointed, but be you sociable, and condescend to the lower sort.  
And the third is, Charge them that be rich in good works, 
3 Duty towards God.  that they trust not in uncertain riches, but trust in the living God, who gives us all things richly to enjoy: trust in the living God: well, your work is not only to do with men, but with the great God. And then you have this comfort.  
1. This God is the living God; though men, and fathers, and hopes, and armies, and all die, yet the Lord lives, 
Joh. 14.19.  and blessed be our rock, and exalted be the God of our salvation, in Psal. 18. lat●end. And because I live( says Christ) you shall live also: And this living God,  
2. He gives to you all things to enjoy: I, all things you have the enjoyment of, they come from God; he gives you all temporal good things to use, and all spiritual and eternal things to enjoy. And that is the distinction Austin follows, That all good things here, are given to us to be used, rather then enjoyed, and they are as ladders to climb up to the creator, and the soul should not enjoy them as the ultimate good, but as the subordinate good.  
3. And he gives you richly to enjoy all things; who is it hath preserved your houses, and City, and families, and kept the plunderer from coming into your streets, and the voice of the oppressor and destroyer is not heard in your habitations? is it not God that gives you all these things richly to enjoy? Then, Charge them that are rich that they be not high-minded, to trust in uncertain riches, but trust in this living God: I, you that are rich, trust in him that is worth trusting in, the rock of eternity, the God of Salvation, he is our Tower: And then, you that are poor, you have little to trust to else, oh! let your trust be in the great God, you may have enough in him. What can the poor soul want that hath God? the thief may plunder you of your outward estates, but not of your inward grace; of your outward things, not of God: What hath a rich man?( says 
Delect abuntur in multitudine pacis; delectetur impius in multitudine auri, in multitudine argenti, &c. At aurum tuam pax, argentum tuum pax, praedia tua pax, vita tua pax, Deu tuas pax, quicquid desideras pax tibi erit: bis auram quod est non potest tibi esse argentum, quod vinum est non potest tibi esse panis, quod tibi lux est non potest esse potus. Deus tous totum tibi erit. Mandicabis eumne esurias, bibes eum ne sitias, eluminaberis ab eo ne sis coecus, sulcieris ab eo ne desicias, possidebit te totum integrum totus integer, angustias non ibi patieris cum eo, cum quo totum possides. Aug. in Psa. 37.11. Psal 63.3. Luk. 12.19. Luk. 16.19. Serm. de temp.  Austin) he hath God: and what wants a poor man when he wants not God? God is all things; It is a saying he hath, in Psal. 37. Other comforts they are severed, for gold it will not nourish a man, if a man be hungry, nor actually cloath a man when he is naked, and yet, gold it is not meat formally, it may be so virtually: but take the Lord Jesus Christ, and he is all in all for you; he is meat and drink, and your sun, and your shield, and your God all-sufficient. Beloved! I wish I had but so much strength, as to press upon you, that you would make the Lord, the great living God, the contentment of your souls, that your souls may say, If I have Gods favour, I have enough; that thy loving kindness, O God, is better then this life, and all this world; I had rather have a drop of thy joy, then all the seas of joy, that this world affords; What says the rich man? Soul, take thy ease, thou hast goods laid up for many years: And Dives, he fared deliciously every day: but the time came, when this man begged for a drop of water, and he begs it from the hands of Lazarus, who had begged of him a crumb of bread: And it is a saying of Austin, He was fain to beg a drop of water, that had refused to give a crumb of bread; and he that would not give a crumb of bread to Lazarus, when he was living, could not receive a drop of water to cool his tongue, when he was dead: there is enough in God to content thee, and there is enough in God to content the Angels, and all the Saints that are gone before us: and is there not enough in God to content thee? choose God to be thy portion, and say, Lord, whom have I in heaven, but thee? and there is none on earth that I desire in comparison of thee; give me but thy love, and I have enough, be thou my God all-sufficient, and my exceeding great reward. I am to red a little Note here unto you( I have held you a long time) An account, &c.  
I shall need no other Arguments to move you to acts of this nature, then to entreat you, when you are gone home, to red the text over, and remember it is the great charge God hath laid upon you, that you would not be high-minded, nor trust in uncertain riches, but in the living God, who gives you all things to enjoy, and that you would do good, and be ready to communicate, and by this way, cleaving to Christ, you shall lay up to yourselves a good foundation against the time to come, and lay hold upon eternal life.  
FINIS.