THe words are a direction following upon a reprehenſion; the reprehenſion is in v. 26. Jeſus ſaid un • o them, verily, verely I ſay unto you, ye ſeek me, not becauſe of the Miracles, but becauſe ye did eate of the Loav • s and were filled; It was, for that they valued not his doctrine, or confirmation thereof by Miracles, ſo • hat they might believe and be ſaved, but cared princi • ally for their bellies. The direction is for the ordering • f their and our endeavours towards that which is the • ain of all, and this in the words read, Labour not for • he meat which periſheth but for that which endureth un • o Eternal life.

Thus you ſee the Connexion. But to the words.

It is obſervable that all Preaching may be referred to two heads, viz. Inhibitions and Injunctions. Inhibitions, to pull back from evil; Injunctions, to quicken to • better courſe.

Take ſome inſtances hereof out of the Scriptures.

In the 6. of Math. 31. 33. v. in the 31. v. Our Savi • ur takes them of the world, and the things thereof, • ying, Therefore take no thought, ſaying, what ſhall we eat or what ſhall we drink? or wherewithall ſhall we be cloathed? In the 33 v. he ſetteth them to work. But ſeek ye firſt the Kingdom of God, and his righteouſneſs, and all theſe things ſhall be added unto you.

1. Pet. 3. 11. Eſchew evill and do good; there we have the Apoſtles Inhibition, Eſchew evil, And his Injunction, do good.

Rom. 12. 9. Abhorr that which is evil, there we have an Inhibition: and then followes the Injunction, cleave to that which is good.

Eph. 5. 4. where we have, 1. a dehortation or Inhibition 2. an Exhortation or Injunction. 1. A Dehortation or Inhibition, Neither filthineſs, nor fooliſh talking, nor jeſting, which are not convenient. 3. An Exhortation or Injunction, But rather giving of thanks.

So my Text in every man's eye and apprehenſion divides it ſelf into two parts.

In the Inhibition we may note.

1. Something that Chriſt does Inhibit and forbid▪ Labour not. 〈 in non-Latin alphabet 〉 ne operanimi. In the fourth Commandement, ſaith God the Father, ſix dayes ſhal • thou labour and do &c. St. Paul agrees with the ſame, 2 Theſſ. 3. 10, 11, 12. For even when we were with you, this we commanded you, that if any would not work neither ſhould he eat, v. 10. For we hear that there be ſome which walk among you diſorderly, working not a • all, but are buſie bodies. v. 11. Now them that are ſuch we command, and exhort by our Lord Jeſus Chriſt, that with quietneſs, they work, and eat their own bread v. 12.

In the Text, Chriſt ſayes, Labour not, God the Father and St. Paul the Apoſtle command Labour, an • here Chriſt the ſon ſayes, Labour not. The words a • firſt reading, me thinks do pleaſe men of a ſluggiſh ſpirit, men that do like no life like to an idle life. It wa • the ſpeech of that Epicure M. Lepidus, who lying under a ſhady tree, upon a ſun ſhine day, ſtretching himſelf, cryes out. O utinam hoc eſſet laborare. O would to God this were to take pains to live at eaſe. There are more ſuch in the world, men that cannot away with labour, men that by their good will would do nothing but eat and drink and ſleep and ſport, and ſit and talk and laugh and be merry, but ſuch are the very excrements of all humane Societies where they live, very burdens to the earth whereon they walk; as unprofitable they are to the world as that Margites I have read of, of whom it is ſaid, that he never Ploughed or digged, nor did any thing all his life long that might tend to any goodneſs, spending their time, nihil agendo, in doing nothing at all.

But our Saviour does not abſolutely forbid labouring for things neceſſary to this life. 2 Theſ. 3. 10. There you have St. Paul his Sanction or Ordinance for Manual labour, For even when we were with you, this we commanded you, that if any would not work, neither ſhould they eat; and this you ſee is inforced by a penalty provided for willing or wilful Loyterers; if any would not work, neither ſhould they eat. As Scipio Baniſhed all idle Souldiers and unprofitable people from his Camp, ſo the Apoſtle baniſheth ſuch ſloathful ones from the table. It was not Adams caſe alone, but it is the caſe of every one in his calling, in ſudore vultus tui, in the ſweat of thy browes thou ſhalt eate thy bread: So the Apoſtle cannot brook thoſe who ſpend their whole lives only meerly in Epicurate wayes. I could wiſh St. Paul his penalty here might be ſuch mens puniſhment, Let not ſuch eat; That if nought elſe, yet hunger and neceſſity may drive them to labour.

The act here is 〈 in non-Latin alphabet 〉 , a thing indifferent and lyes all upon the object that our labour is converſant about, as that is good or evil; as the thing is good or bad for which we labour.

2ly. The thing for which we muſt not labour. Meat. Under this word it is obſerved that Chriſt comprehends all earthly things. 1. Becauſe it was their meat they were moſt taken up with; they followed Chriſt now only for their bellies, as Chriſt, note v. 26. ſaying, verily I ſay unto you, ye ſeek me, not becauſe ye ſaw the miracles (of which read v. 2. and 14.) but becauſe ye did eate of the Loaves and were filled. 2. To point out to them what it was they might expect from the things of time, let them have what dreams they pleaſe, if they had all the world at will, yet they would get no more of it but their Meat, which the pooreſt man may attain unto. 3. To ſuggeſt unto them an argument why they ſhould not toyl and labour ſo much for that which would afford them ſo little, Eccleſ. 5. 11. When goods encreaſe, they are encreaſed that eat them: and what good is there to the owners thereof, ſaving the beholding of them with their eyes. Therefore he takes them off from labouring for 〈 in non-Latin alphabet 〉 the worlds things, Temporal things: and ſo the wiſeman forbids what Chriſt forbids, Prov. 23. 4. Labour not, and he ſhews what we muſt not labour for, To be rich. Labour not for theſe earthly things, though they are in themſelves mercies, yet they are but mercies without the pale, they are but Acrons with which God feeds ſwine, there are choiſer fruits to be looked after, viz. thoſe Olives and Pomegranates which grow on the true Vine Jeſus Chriſt; and ſprings of living waters clarified with Chriſt's blood and indulcorated with his love.

3ly. The kind or property of that meat for which they muſt not labour that periſheth; Labour not for the meat which periſheth; that periſheth with the uſing as the Apoſtle ſayes (2 Coll. 22. v.) rudiments of the world. Such was that Manna which God gave Iſrael for meat from Heaven, he gave them this meat indeed miraculouſly, but yet it was no laſting meat, they could not keep it by them any long time, Exod. 16. 20. 21. If they kept it but till the next morning it bred worms and ſtank, it was but of a periſhing nature; and indeed all meat for the body is but periſhing meat, is but of a periſhing nature; it ſerves but to uphold a periſhing life, and cannot prevent the bodies periſhing at laſt; to which agreeth that of the Apoſtle Paul 1 Cor. 6. 13. Meats for the belly, and the belly for meats, but God ſhall deſtroy both it and them; and where men do only and mainly labour for that, it will cauſe them to periſh Eternally.

In the Injunction we may note.

1. A duty by Chriſt, injoyned, and that is Labour, It muſt neceſſarily be ſupplyed in the Text; Labour not for the meat which periſheth, but Labour for that meat which endureth unto everlaſting life.

Though tis true ſervile labour with trouble, ſweat and vexation was occaſioned by the curſe, Gen. 3. 17. yet there was work required of man, or labour in the earth with reference unto his natural life and ſubſiſtence in the world, in the ſtate of innocency, for it is expreſly ſaid, Gen. 2. 15. That God put man into the Garden of Eden to dreſs it and to keep it, that is to labour in it, and to preſerve it by labour: No ſooner was man Created, but by and by he is ſet to labour, Paradiſe was not 〈…〉 place that ſerved only to delight his ſenſes, but to exe 〈…〉 ciſe his hands.

God never made any as he made Leviathan to ſpo 〈…〉 himſelf only; or to do as it is ſaid of the people in Tom 〈…〉 m in Africa, that they ſpend their whole time in 〈…〉 ing and dancing, but to work either with his hands or his head (in the ſweat of his brow or of his brain) the thing that is good. God will have no man to be idle, he will have no Ciphers in his Arithmetick, o • ſloathfull ſervants in his Vineyard. Homo natus ad laborem, man was even born to labour, and not to expect any reſt whilſt here; only the dead which dye in the Lord reſt from their labours. Rev. 14. 13. Now they muſt labour and toyle and then reſt.

Idle perſons are good for nothing but to eat drink and ſleep. It is good (ſaith one) to do ſomething whereby the world may be the better, and not to come hither meerly as Rats and Mice, only to devour victuals, and to run ſqueaking up and down. Periander made a Law at Corinth, that whoſoever could not prove he lived by his honeſt Labour, he ſhould ſuffer as a Thief. No State whatſoever can priviledg Idleneſs; no Man is too Noble to have an occupation; the greateſt Kings have not this priviledg. Alphonſus ſaid, that God and Nature had given Kings hands as well as other Men. By the Law of Mahomet, the Great Turk himſelf is bound to exerciſe ſome manual trade or occupation▪ though ſin brought in man▪s labour, Gen. 3. 19. yet now for a man not to humble himſelf by juſt labour would encreaſe his ſin; and therefore aboundance of idleneſs is reckoned to be in the number of Sodomes ſins, Ezek. 16 49.

2. In the Injunction we have the thing for which la • our, that is the duty is injoyned 〈 in non-Latin alphabet 〉 , That meat, • at food for the ſoul; that which is meat for a Chriſti • ns faith and not for a chriſtians taſt; ſuch as are Chriſt with all his riches and treaſures, with all his benefits and priviledges, and what elſe with Chriſt, the Goſpel declareth making for the Saints Eternal •• lfare; of which afterwards in the diſcourſe.

But theſe things Chri •• commends under the name of Meat, as one notes, 1. Becauſe his followers now were earneſtly ſeeking after meat, therefore he points them out better meat. Thus to the woman of Samaria coming for water, he points out the living water, 2. To ſhew the neceſſity of having theſe things and the uſefulneſs of them, they had as great need hereof as of meat.

3. In the Injunction there is the mod • s or property of the meat for which labour is injoyned which endureth unto everlaſting life; that is for thoſe things which are appointed by God to refreſh and ſuſtain the ſoul unto Eternity, for ſuch things that when all theſe poor helps which ſerve to prop up a Pilgrims travel, as ſo many baites, till he get home ſhall fail, may be Eternal proviſion.

That which our Saviour does here then is this, he diverts their affections and eagerneſs from off earthly things and ſets them upon the right object, Chriſt does not hereby dehort them altogether from labouring for meat that periſheth, but what he ſayes is ſpoken per modum comparationis, by way of compariſon, q. d, do not ſo labour for the meat that periſheth, that you neglect to labour for the meat that periſheth not; as when he ſayes Matth. 6. 31. 33. Therefore take no thought, ſaying, what ſhall we eat, or what ſhall we drink? or wherewith ſhall we be clothed? But ſeek ye firſt the Kingdome of God, and his righteouſneſs, and all theſe things ſhall be added unto you. The Heathens (with whom if Chriſtians ſhould ſymbolize in ſins or not exceed in vertue, it were a ſhame to them, for as a Chriſtian differs from an Heathen in Profeſſion, ſo he ſhould in Practice▪) becauſe they know not the Eternal bleſſedneſs of the life to come, but only that which concerneth this preſent life, their care is only after what they ſhall eat and drink and wherewithal they may be clothed, as our Saviour obſerves, v. 32. For after all theſe things do the Gentiles ſeek, for men that have hope in this life only, it is no marvel if they labour their utmoſt to make their beſt of it, but our Saviour teaches his Hearers to prefer care for things Eternal before a care for things Temporal, indeed what our Saviour ſayes here is not contradictory to that of the Apoſtle in 2 Cor. 8. 21. Provide for things honeſt, things that are neceſſary; provide for things neceſſary hath his time; ſo that our Saviour his primum quaerite regnum Dei, be firſt remembred. The care for this life preſent and things neceſſary thereunto, is by the Apoſtle commended, but by our Saviour the care of heavenly things is preferred.

Many ſuch like inſtances we meet with from Chriſt, as Matth. 9. 13. I will have mercy and not Sacrifice; Chriſt excludeth not Sacrifice, but preferreth Mercy: And Math. 10. 28. Fear not them which kill the body, but are not able to kill the Soul; but rather fear him which is able to destroy both Soul and body in Hell. Chriſt does not here exclude all reverence and fear to be given unto ſuch, but the meaning is, do not ſo fear them, as you neglect to fear him which hath power to kill both body and ſoul, he preferred the latter before the former. So in my Text, Chriſt excludeth not labouring for things neceſſary in this life, but preferreth labour for thoſe things that will endure to Eternal life.

This I conceive to be the ſcope and intent of our Saviour in theſe words, and being thus opened would afford us ſeveral very profitable obſervations, but I ſhall only name one, the which I have choſen to make the ſubject of my following diſcourſe.

1. When he ſearches for them in reading and hearing of the word preached.

He hath an high eſteem of the Scriptures, with him the Scriptures are to other writings as Joſeph's Sheave was to his brethrens, or as the Sun is to the leſſer Stars, he accounts of all writings but as ſo much waſt Paper in compariſon of them.

I may here apply the anſwer of Budaeus, to Francis the firſt King of France, when the King asked him, if all the books in the world were to be burnt but one, what one that ſhould be to preſerve Learning: Budaeus anſwered, that he would ſave the works of Plutarch, becauſe they had in them impreſſions of all Sciences: but let the like queſtion be propounded to a Chriſtian deſirous to obtain Eternal good things, his anſwer will be, though all the books in the world were to be burnt and Plutarch alſo to bear them company, yet if the book of the Scriptures were preſerved, in them a man might find impreſſions of all Arts and Sciences, of all kind of Divinity, both contemplative and practical; The Scriptures being (as that Princely Preacher Count Anhalt uſed to ſay) The ſwadling band of the Child Jeſus; provided they are to informe us in matters of Faith, to guide and direct us in the courſe of life, to diſcover and reveal unto us what God hath prepared for thoſe that love him, things that eye hath not ſeen, nor ear heard, nor have entred into the heart of man, 1 Cor. 2. 9. and to teach us the way to poſſeſs thoſe things.

No wonder therefore if in labouring for Eternal good things, he be heard to ſay with St. Auſtin, Sacrae Scripturae tuae ſunt ſanctae deliciae meae; Thy holy Scriptures are my delights; no wonder if he account them one of the greateſt and moſt noble Love-tokens that ever God gave to the children of men: no wonder if he prize them above gold, yea above much fine gold; the Scripture being both concha & canalis, a Ciſtern to contain the glorious myſteries of Salvation, and a Conduit to convey God and Grace into the Soul, that it may in glory be happy unto all Eternity; No wonder if he imitate that Peerleſs Princeſs Queen Elizabeth, to whom, after her coming to the Crown, as ſhe paſſed in Triumphant ſtate through the ſtreets of London, the Londoners preſented a Bible (at the little Conduit in Cheapſide, who received the ſame with both hands, and kiſſing it, layd it to her breaſts, ſaying, That ſhe received it thankfully, and by it ſhe would ſquare her deportment, that the ſame had ever been her chiefeſt delight, and now ſhould be the rule▪ whereby, ſhe meant to frame her Government, this puts him upon reading and hearing of the Word Preached; and certainly then he labours for Eternal good things.

1. When he reads the Scriptures, that therein he may ſearch for Eternal life, that in them he may find the way to Eternal life: When he followes our Saviour's counſel given to the Jews, Joh. 5. 39. Search the Scriptures for in them ye think ye have eternal life. The Greek word ſignifies to ſearch, as men do under ground for Treaſures, or to ſearch as men do under water for ſomething at the bott • me. And then a Chriſtian labours after thoſe things when he is not wearied in the pains he takes in the Scriptures, but takes all the pains he can, that he may more clearly diſcover that heavenly Treaſure which lyes therein▪ that he may be rich in Faith and enriched in all knowledge 1 Cor. 1. 5. that he may be acquainted with the Myſteries of Salvation, and be taught how to obtain thoſe things that will laſt beyond a ſeaſon.

That he may be made wiſe to Salvation, that he may diſcern between things Temporal and things Eternal, that he may come to know God and all the excellencies that are in Jeſus Chriſt; that he may learn from thence the happineſs and glory of Heaven, and have his heart inflamed with deſires to poſſeſs thoſe Eternal Manſions.

When the earneſt deſire after theſe things makes him▪ to keep his Bible near unto him, as it ſaid of the Old Lord Burleigh (Lord High Treaſurer) that to his dying day he would earry always a Tullies Offices about him either in his Boſom or in his Pocket; ſo as Charles the 5th. took not more delight in the ſtudy of the Mathematicks then he in the ſtudy of the Scriptures, wherein he ſeeks for the knowledg of theſe things as for Silver, and ſearches for them as for hid Treaſures, as Solomon directs Pro. 2. 4.

2. When he is a diligent hearer of the word of God preached, that he may by the help thereof come the better to underſtand the word of God and know the will of God (which as it is revealed in the Scriptures, is to be the rule of all our wayes and actions in this world) and be informed in that (wherein moſt and greateſt part of the world do miſtake) future and eternal happineſs of another life.

Where the Word of God is ſincerely preached, I may uſe his words that ſayes, Quicquid ibi docetur eſt veritas, quid praecipitur eſt bonitas, quicquid promittitur ſaelicitas; All that is there taught is truth, all that is there commanded is goodneſs, all that is there promiſed is happineſs.

Now that Chriſtian that therefore is ever drawing water out of theſe pure Fountains, that waits conſcientiouſly at the poſts of wiſdomes houſe, that eſteems the word as his appointed food, that hears that his Soul • may live, that here his ſoul may live the life of Grace, and hereafter it may live the life of Glory, when it ſhall be let looſe from his body that cage of clay, ſuch an one is then without doubt in the right way providing for Eternity.

I will not ſay it of all hearers, that therefore they hear that their Souls may thus live, for there are many who would be thought to have a deſire after the word, and are often where the Word is Preached, but alas! ſhould it be demanded of them, as once it was of Ariſtotle after a long and curious Oration, how he liked it, they may as truly anſwer as he did; Truly (ſayes he) I did not hear it, for I was all the while minding another matter. Too many ſuch there are, men whoſe eyes are open, but their minds aſleep; but when a Chriſtian is attentive to what is ſpoken of the high Myſteries the word contains, is attentive to every deſcription of the Heavenly Canaan, and every direction pointing out the way thither as to what concerns him, here ſuch an one followes our Saviours counſel in the words, and is labouring not for that meat which periſheth, but for that which endureth to everlaſting life.

3. When having read or heard the word of God, he does medita • e upon it, he spends many thoughts about it, that he may the better bury the good ſeed in his heart, that it may not lye looſe upon the top of his heart, neither for the fowls of the air to pick up, or the Divel (that bird of Hell) to ſteal away.

When herein he imitates Cato, whoſe practiſe was to call to mind and meditate upon at Evening, what thing ſoever he had ſeen, read or done that day; by which means he radicated things the better in his memory. And Aſaph, who that he might remember the works of the Lord, and remember his wonders of old, Pſal. 77. 11. 12. ſayes, I will meditate alſo of thy works. And the bleſſed Virgin Mary, Luke 2. 19. Mary kept theſe ſayings, and pondred them in her heart; ſhe kept them becauſe ſhe pondred them, and therefore pondred them that ſhe might keep them; ſo here, when an Heavendeſiring Chriſtian hath read and heard Scripture reports of Eternity, and the things of Eternity, and hath learned out of the Word what courſe he muſt uſe to make Eternity an happy Eternity, and to be enriched with Eternal good things, he practiſes that charge given Joſuah, Joſu. 1. 8. This book of the Law ſhall not depart out of thy mouth, but thou ſhalt meditate therein day and night, that thou maiſt obſerve to do according to all that is written therein; for then thou ſhalt make thy way proſperous and have good ſucceſs; As if the Lord had ſaid, thou ſhalt never attain to that knowledge of the Word, as will bring thee to a co • ſcionable practiſe of it, and doing what it does direct to be done, unleſs thou meditate upon it, unleſs when thou haſt read it, or heard it, thou call to mind what thou haſt read or heard.

Thus Davids Godly-man had his delight in the Law of the Lord, and therein would meditate day and night, Pſal. 1. 2. What Law this is, Davids Godly-man delights ſo much to meditate in, is worth our obſerving, it is not the Canon Law, nor the Civil Law, nor the Law of the Twelve Tables, it is not the Law of the Medes and Perſians, nor the Law of Nations, but it is the Law of the Lord, a Law that gives rule to all other Lawes, and is it ſelf ruled by no other Law; a Law leading to perfect happineſs, and a Law whereby they muſt live and be ruled, that will be happy; David pronounceth his Godly-man to be a bleſſed man that doth this, and the man that doth it after a godly manner, does i • that he may be bleſſed, he is in ſome meaſure a bleſſed man already, but he meditates in the Law of God as one that would be perfectly bleſſed hereafter.

4. Another means he makes uſe of, are both the Sacraments of the Goſpel, thoſe Seales of the Covenant of Grace, and all things therein contained, Viz. Baptiſme and the Lords Supper.

I have ſometimes wondred at the too uſual practiſe of ſome, that though they will not let their children want the Sacrament of Baptiſme, yet can themſelves be content to be without the Sacrament of the Lords Supper, as if that were ſome unneceſſary Ordinance, whereas Chriſt and all ſpiritual good things, are Sacramentally held out as well in the one as in the other, as well in the Sacrament of the Lord's Supper, as in the Sacrament of Baptiſme. But then a Chriſtian labours for Eternal good things, when he improves both theſe Sacraments.

1. When he dares not neglect to improve the Sacrament of Baptiſme, that initiatory Sacrament of the Goſpel, and firſt viſible act of God's grace, whereby he is received into his favour and family, and the firſt viſible means whereby God doth apply to him by word, ſign, and Seal the blood of Jeſus Chriſt for the remiſſion of his ſins. He hath learned in his Catechiſme that Baptiſme in its general notion is an outward and viſible ſign or means holding out, and giveing ſome inward and inviſible grace and favour conveyed and made over thereby unto him, and that thereby he is received into the injoyment of ſome priviledges and benefits that otherwiſe are not ordinarily to be had and enjoyed, Viz.

That by that door God hath let him into the Church, opened a gate for him to enter into Chriſt's fold, and aſſured him that Chriſt in his life and death is his, and that he ſhall be ſaved by Chriſt, through the waſhing of regeneration and renewing of the Holy Ghoſt; that he is thereby put into a new ſtate, for being before only a child of Adam, he is now taken to be a child o • God, and ſo ſtands upon better terms then meer Nature did inſtate him in; That he ſhall enjoy pardon, grace and Salvation, and be priviledged from wrath to come, he forſaking the Divel, the world, with all the Luſts o • the fleſh, having no fellowſhip with the unfruitful • works of darkneſs, and being in every other reſpect faithful in God's Covenant ſealed by Baptiſme, and following the conduct of the Holy Ghoſt (which in Baptiſme ſeals his Vocation, his Juſtification, Adoption, Sanctification and all other ſpiritual priviledges, one as well as the other) he ſhall at laſt be made a poſſeſſor of that immortality unto which in Baptiſme he had a title given him.

Now when the hopes of ſuch things and the remembrance of that treble Vow and Covenant which was by others made for him in his Baptiſme (and by himſelf at Confirmation or laying on of hands reſumed and ratified in every part) cauſes him to cleanſe himſelf from all filthineſs both of fleſh and ſpirit, and to perfect holineſs in the fear of God; to cleave to God faithfully againſt all the perſuaſions of the Divel, the world and the fleſh, not to live as if he had been Baptized into the Divels name, but as Baptized into the Name of the Father, Son, and Holy Ghoſt, as one that hath put on Chriſt and entred into Chriſt's death, being buried with Chriſt in Baptiſme, and therefore reckons himſelf to be dead indeed unto ſin, but alive unto God through Jeſus Chriſt, Rom. 6. from 3. v. to 8. v.

When the thoughts of God's putting his Seal in the way of an Ordinance, to ratifie and confirm the Covenant of Grace and all things therein contained, do encourage him to wait upon every other ordinance for the gaining all inward prerogatives of Saints by them, that at laſt he may be brought to Mount Zion, Heb. 12. 25. to the Souls of juſt men, and to the aſſemblies of glorified Saints, with them to be made a partaker of that life and glory which will be Eternal.

2. When he frequently is a gueſt at the Lord's Table to partake of the Sacrament of the Lord's Supper, where are opened floods of Honey and Butter for each believer, where is food in abundance for the Saints nouriſhment and growth in Grace, Manna that will continue for ever, and make believers continue for ever; All other food the ſweetneſs of it is gone in a quarter of an hour, and the ſtrength of it gone in a few hours. But here the believing Soul is fed to everlaſting life, the ſweetneſs, the ſtrength and the comfort of this food endures for ever, when the fulleſt cups ſhall be emptied, and the largeſt and plentifulleſt Tables ſhall be bared, then the food to be had at the Lord's Table ſhall laſt for ever, and be Eternally advantagious to the worthy receiver.

Then therefore is a Chriſtian at this kind of labour, when he comes hungring and thirſting after Chriſt, and all the benefits of his death and paſſion even as a hungry man comes to his meat or a thirſty man to drink, i. e. with an earneſt deſire, deſiring this Sacrament and the good things there held as David deſired and panted after God, Pſal. 42. 1. 2. As the hart pan • eth after the water brooks, ſo pan • eth my ſoul after thee, O God. My ſoul thirſteth for God, for the living God, As Jeſus Chriſt did after the Paſſover, Luke 22. 15. With deſire have I deſired to eat this Paſſover with you, alſo he ſpeaks to his Diſciples; ſingle deſires would not ſerve his turn, his deſires are, deſiring deſires; beleeving ou • Saviour's words of himſelf, John 6. 48, 49, 50, 51. v. I am that bread of Life: your fathers did eat Manna in the Wilderneſs and are dead. This is the bread that came down from Heaven, that a man may eat thereof and not dy. I am the living bread that came down from Heaven. If any man eate of this bread, he ſhall live for ever; and putting his ſeal to the words of holy Bernard, In hoc ſacramento (ſpeaking of the Supper) non ſolum quaelibet gratia, ſed ille in quo eſt omnis gratia, In this Sacrament, not only ſome one certain grace is given, but he in whom is all grace, viz. Chriſt Jeſus the Lord, from whom is to be had all grace, and by whom is to be had all glory.

There are ſome who may be obſerved to be frequently at the Sermon, but never (to their ſhame be it ſpoken) at a Sacrament: now come theſe to look for Chriſt and what is to be had by Chriſt? come theſe to obtain Eternal good things? why come they not unto both? is not the ſame Chriſt in all his benefits propounded in both? does not the ſame ſpirit ſeal up his promiſes by both? does not that God, who lifteth up his voice in the one to promiſe what he calls upon us to labour for, reach out his hand in the other to give what he promiſes? and muſt men and women have ears opened in the one and not their hands ſtretched out at the other? yes. And hence it is whilſt a Chriſtian does breath after things above, he is at the Lord's Table, not once a year only (as at Eaſter) but his conſtant need▪ therefore makes him a conſtant gueſt hereat.

When others look for no good to be had there, and therefore never come thither, they are often at the Plough and C •• t; why? they expect ſome good will come of that courſe: others are often at their Wheeles, why? they expect ſome good will come of that courſe; but as for coming to the Lord's Table, Oh, how backward! oh, how diſcouraging of others! But now when for the Eternal good and welfare of his Soul, a Chriſtian is a conſtant partaker of this Sacrament, dares not turn his back thereon, but highly valuing thoſe ſpiritual incomes and ſoul-refreſhments there to be had, is ever one of thoſe gueſts that deſire to eat of the Lord's Supper where Chriſt's body is ſet before him to eat, and warm draughts of his blood to drink; and where he beleives are held out unto every worthy receiver, all the unſearchable Riches of Chriſt, Heaven and Eternity, as truly and as really as in the Preaching of the Word, then I ſay he is labouring and taking pains for what will Eternally be advantagious unto him.

3. When he is importunate at the Throne of Grace praying for theſe things; Prayer is not performed without labour, 2 Cor. 1. 10. 11. v. The Apoſtle intimates ſo much there, when he ſays, v. 10. We truſt that he will yet deliver us, v. 11. You alſo helping together prayer for us; The Greek word is, labouring together, verily he that will obtain any thing at God's hands by Prayer, his Prayer muſt be a working and labouring Prayer; Lazy praying will not prevail, the heart herein ſhould not be ſluggiſh, but earneſt at work; a man may ſpend much time in Prayer and be no better then thoſe Pſalliani and Euchitae who ſpent all their time in Prayer, and yet were accounted but Hereticks for their pains; it is not the length of Prayer, but the importunity of Prayer that prevails with God.

It is ſtoried of Proteus that he was wont to give certain Oracles, but it was hard to make him ſpeak or deliver them▪ but he would turn himſelf into ſeveral ſhapes and forms, yet if they, who ſought to him, would hold out, and preſs him hard without fear, into whatſoever form or ſhape he appeared, they were ſure to have ſatisfactory Oracles. So verily God gives not any kind of bleſſings, either Temporal, Spiritual or Eternal, unleſs we will wreſtle them out, and contend and ſtrive with God for them by earneſt and importunate Prayer.

Now when a Chriſtian wings his ſoul with fervent Prayer, thereby to fly to Heaven, and uſe all the motives he can to make him pray to God with the greateſt fervency and importunity; he goes not coldly, but importunately to the Throne of Grace, contenting himſelf not to utter words but Prayers to God; when he is ever ſtriving and wreſtling with God by Prayer for them, that he obtains not any thing of Heaven but he may name it his Napthaly, becauſe with great wreſtlings he did wreſtle for them, as Rachel called her maid Bilhah's ſecond ſon whom ſhe did bare Jacob, Gen. 30. 8. v. And Rachel ſaid, with great wreſtlings have I wreſtled with my Siſter, and I have prevailed, and ſhe called his name Napthaii. when he wreſtles with God for them by Prayer, as Jacob did for the Bleſſing, Gen. 32. 24, 25, 26. v. As Hannah did for a ſon, 1 Sam. 1. 9, 10, 11. v. ſtriving with ſuch an unuſual▪ motion of her lips, that old Eli, looking upon her, thought her drunk, and yet her Prayer conſiſted more▪ in the travel of her heart then in the labour of her lips. As the Canaanitiſh woman beſought Chriſt for her Daughter who had an unclean ſpirit, Matth. 11. 26▪ 27. v. ſhe was importunate and would not be put off with any denyal or repulſe, neither with ſilence or ſa • anſwers. As St. Paul did to have the meſſenger of Satan ſent to buffet him, to depart from him, 2 Cor. 1 • . 7. 8. ſayes he in the 8 v. For this thing I beſought the Lord thrice, that it might depart from me, that is often, left not off praying until he had his deſire. As the Widdow did ſtrive with the unjuſt Judge, Luk. 18. who left not off her ſuit until ſhe was maſter of her requeſts. As Elijah did uſe Prayer, 1 Kings 18. 42. who put his head between his legs, as ſtraining every ſtring of his heart in Prayer: He prayed and prayed, ſaith Saint James, Jam. 5. 17. and by his prayer he had what he would of God, even ſo does he uſe prayer as Elijah did, to be a key to open Heaven, and to unlock Heaven, where all the Treaſures of Eternity are laid up, that as the Prophet by Prayer procured rain, ſo he by Prayer may gain the Dews, and ſhowers of the ſpirit to water the ſeeds of grace in his heart, that they may bring forth a crop of glory Eternal.

When he reſolves not to reſtrain Prayer, Iob 5. 4. or give the Lord any reſt until he beſtow theſe things upon him, he will take no nay until he ſpeed in his ſuit before God; Paulus Aemilius the Roman General, being to fight againſt Perſes King of Macedony, when as he ſacrificed to his god Hercules, and it proved not to his mind, he ſlew twenty ſeveral ſacrifices one after another, and would not give over, until in the one and twentieth he had deſcried certain Arguments of victory; and ſo does the importunate Chriſtian, when his heart is ſet upon it to gain Eternal good things, he perſeveres in Prayer, continuing inſtant in Prayer, Rom. 12. 12. As St. Paul directs, a Metaphor from hunting doggs, that give not over the game until they have got it, ſo he continues praying unto God, until he get the better of him, and is the more fervent when moſt confident of obtaining what he prayes, for hope is induſtrious and draweth to action.

4. When he does not uſe the right means for a time only, but perſeveres labouring in the uſe thereof, he holds out to the end; labouring herein not onely in ſome good moods and hot fits of zeal, or ſtrange pangs of Devotion at certain times of their lives, as when they are invited to the Sacrament of the Lord's Supper, in times of ſickneſs, and fears of death, or when ſome heavy judgement of God hath befaln them; but when he devo • es himſelf to a diligent endeavour at all times to ſtore his ſoul with ſuch things as will for ever be uſeful to the ſoul. When he followes that good counſel of one, Non tantum facite, ſed perficite, and thinks not enough to begin his work, unleſs he crown it with perſeverance, not ceaſing to labour until he come to dy, not being weary in well doing, for he knows that in due ſeaſon we ſhall reap if we faint not: Gal. 6. 9. accounting it a ſhame to faint or be weary in the ſearch of that which being found will more then pay for the pains of ſearching, as one ſayes, Quaerendi defatigatio turpis eſt, cum id quod quaeritur, ſit pulcherimum,

When he follows on to uſe the right means as the Prophet Eliſha followed his Maſter Elijah, whom having once found, he would never again go from him, never leave him until he ſaw him taken up into Heaven; no more does one truly induſtrious for the things of Eternity, having entred into a courſe of well doing, he never goes from it until he be taken up into Heaven, and put into poſſeſſion of what he hath been labouring for: He is like the little Bee which will not off the meaneſt flower until he hath got ſomething out of it.

5. When he will not take up or be put off with any other good things but ſuch as are Eternal; he will bleſs God for the leaſt of the mercies of this life, if he have but Offam & aq 〈…〉 bread and water, if he have but • ood and rayment (as good Jacob deſired of God, Gen. 28. 20.) he is well ſatisfied therewith, and envies not the richeſt Craeſus or Craſſus upon the earth, and yet will not be put off with the greateſt of worldly things for a portion; when he is contented with dayly bread, with the bread of the day for the day, only that he may in diem vivere, as birds do, the little birds, having only what may ſerve for natures uſe, yet he would not be put off with the greateſt of thoſe things which are indifferently diſtributed to Saints and Sinners.

Such a one was Luther who when he had great gifts ſent him from Dukes and Princes, he refuſed them, and ſaith he, I did vehemently proteſt God ſhould not put me off ſo, tis not that will content me.

No mercy but the God of mercy would ſatisfie Davids deſire, Pſal. 73. 25. Whom have I in Heaven but thee? and there is none upon earth that I deſire beſides thee; David would not be put off with any thing in Heaven or Earth, but the God of Heaven and earth; ſhould David by his diligent labour and pains have gotten not only the earth but Heaven, yet that by David would not have been thought enough to put an end to his labour except he had God alſo: The poſſeſſion of that which would have made another to ſay with the rich man in the Goſpel, Soul, take thine eaſe eat, drink and be merry, Luk. 12. 19. would not have wrought ſo upon David, until David had what he deſired, viz. God; David from labour would not have been eaſed.

As it is ſaid of Caius Marius, in chooſing of his Souldiers, he would willingly admit none into his band, that were leſs then ſix foot high, men of a low, mean, and ordinary ſtature would not co •• ent him, no he would have ſuch as were of a tall and high ſtature; ſo when not low mean things of the world, but only th • higheſt things of Heaven and Eternity are the object • of a Chriſtians deſire, then he chiefly labours, &c.

6. When he goes on to labour and take pains for theſe eternal good things, though he meet with many vexations and ſore perſecutions; when he will onward in the way to Heaven, though the way thither be, via spinoſa & ſanguinea full of thorns and bryars; when he will not be hindred in his journey towards Canaan though he muſt travel through a wilderneſs of Serpents, and a red Sea. When he will follow Chriſt though he ſees Swords and Staves in the way, as St. Paul at Miletus tells the Elders of the Church of Ephaſus. Acts 20. 22, 23, 24. And now behold, I go bound in the spirit unto Jeruſalem, not knowing the thing that ſhall befal me there: ſave that the Holy Ghoſt witneſſeth in every City, ſaying, Bonds and Afflictions abide me. But none of theſe things move me; none of theſe things diſcourage me, as if he had ſaid, For I am ready not to be bound only but alſo to dye at Jeruſalem for the name of the Lord Jeſus, Act 21. 13. And hath taken up the like reſolution as St. Ambroſe took up to Valentinian the younger; I follow (ſaith he) the determination of the Councel of Nice, from which neither ſword nor death ſhall ever ſeperate me; when neither the worlds flatteries, nor its frowns ſhall take him off his pains and labour. When neither Nebuchadnezars Muſick nor his Furnace can alter his reſolutions, but continues like the three Children, who would not leave off to worſhip God, and worſhip the golden Image, though they knew a fiery Furnace, heat ſeven times hotter then ordinary, was provided for them; Like Daniel that would not be taken off praying unto God, though he knew for certain he ſhould be caſt into the Den of Lyons. Like St. Paul and Barnabas, whom neither the Lycaonians prepoſterous affection to have deified them, nor their devilliſh rage when they about to ſtone them, could procure either of them to yield one hairs breadth, like all the Martyrs (that noble Army) whom neither the threatnings of fire, nor the fair and large promiſes of their cunning and cruel Adverſaries, could cauſe them to ſhrink from Chriſt.

When rather then to deſiſt or draw his neck from under Chriſt's yoak, he will be ſtretched upon the Croſs, chooſing rather to keep his conſcience pure, then his skin whole, and to ſecure an Eternal rather then a fading inheritance, reſolving to gain (through the aſſiſtance of a good God) an eternal Crown, though he ſwims to it in blood, not mattering what he ſuffers upon Earth, ſo he may be but Crowned in Heaven, and not retiring for any trouble or perſecution whatſoever, that ſtands between him and eternal happineſs; If by any means I might attain to the Reſurrection of the dead, ſayes the Apoſtle, Phill. 3. 11. Ad gloriam cae • eſtem & vitam aeternam, ad quam Chriſtus exitatus • ſt, quaeque credentibus ex morte exci •• tis a Deo contingit; St. Paul ſpeaketh not of the Reſurrection of the dead common to all, but of a reſurrection to a glorious and immortal life; This ſo takes up the heart of the Apoſtle, that no oppoſition, no perſecution ſhall deterr him in looking after it. Witneſs Holy St. Bazil; when Modeſtus the Emperours Lieutenant told him what he ſhould ſuffer, as confiſcation of Goods, cruel tortures and death, &c. He anſwered, If this be • ll, I fear not: Yea had I as many lives as I have hair▪ on my head, I would lay them all down for Christ; and he can ſay with that Martyr, that being very much threatned by his perſecutors, he replyed, there is nothing of things viſible, nothing of things inviſible, that I fear, I will ſtand to my profeſſion of the name of Chriſt, and contend earneſtly for the faith once delivered to the Saints, come on it what will.

When he holds on to continue firm to ſuch a reſolution, he is therein ſerious, in both taking of it up and keeping of it afterwards, ever having an eye at the glory of God and the eternal good of his own ſoul, his reſolution is not like that pretended reſolution of the Scribe in the Goſpel, that ſoon vaniſhed and came to nothing; he comes to Chriſt and declares to him what his reſolution was, viz. to be a conſtant follower of him, Maſter (ſaith he) I will follow thee whither ſoever thou goeſt, Matth. 8. 19. But when Christ had told him what he muſt expect to meet with, in caſe he ſhould do what he had reſolved on, how he muſt look for no ſuch temporal advantage as he had an eye at, as profits and honors, &c. preſently he recedes and falls off, ſo as we hear no more of him; but his reſolution is rather like that of Maevius a noble Centurion of Auguſtus, who being taken and brought to Antonius, and demanded how he would be handled; heroically anſwered, Jugulari me jube, quia non ſalutis beneficio, nec mortis ſupplicio addue; poſſum, ut aut C • ſaris miles eſſe deſinam, aut tuus eſſe incipiam, command me to be ſlain, becauſe neither the benefit of life, nor the puniſhment of death can move me either to ceaſe to be Caeſar's Souldier, or to begin to be • hine; what ever befalls him, though a thouſand deaths be threatned, yet neither the hope of life, nor the fear of death draws him from his reſolution; which thing diſcovers how much he eſteems of theſe things, and prefe • rs them before what ever the whole world affords.

As Jacob no way more diſcovered the ſincerity o • his affections to Rachel then that he continued to love her, notwithſtanding all the hard uſage he endured for her; ſo no way does he more diſcover the great eſteem he hath of Eternal good things, then that he continues to labour for them notwithſtanding all the hardſhip he meets with in labouring for them. As Antimachus ſaid, when all his Schollers ſave Plato forſook him, I will go forward, for Plato is more to me then all the reſt; ſo ſaies he that is labouring thus, one Heaven is more to me then all theſe things that I do ſuffer and endure.

7. When he does this at all times, improves every hour and minute of time, lets no time or opportunity ſlip, and ſlide away without labouring for ſuch things as will endure beyond a ſeaſon.

1. When he does it in the day time; indeed the daytime is a working time, then tis that Man goeth forth unto his work and to his labour until the Evening, Pſal. 104. 23. For each one in his place, ſhould in a literal ſenſe ſay with Chriſt, John 9. 4. I muſt work the works of him that ſent me, while it is day; to be ſure a long night will ſhortly cover us with its wings, in which we ſhall not have the power to work.

Our King Alfred caſt the natural day (that is our ordinary day and night) into three parts, eight hours he ſpent in Prayer, Study and writing, eight hours in the ſervice of his body, and eight in the affairs of his Kingdome, he was careful to ſpend every hour of the day: The whole day is not to be ſpent in bodily labour, ſome time ſhould be ſet a part for actions of piety towards God, and labouring after the eternal welfare of our ſouls; this ſhould be our work not only upon the Lords day, but every day. As David in his Pſalm of thankſgiving to God, 1 Chron. 16. 23. v. would have them ſhew forth from day to day his ſalvation, ſo from day to day, even every ſhould a Chriſtian be imployed about his ſalvation, ſhould a Chriſtian be providing for Eternity, eſpecially in the Morning or firſt part of the day, and alſo in the Evening or laſt part of the day.

1. In the Morning or firſt part of the day.

Our Naturaliſts tell us that the moſt Orient Pearls are generated of the Morning Dew; the beſt ſervices and holyeſt endeavors of Chriſtians are they which are performed in the days morning; So ſoon as the Sun ariſeth the Bee flies abroad to gather in her Honey; ſo does the induſtr • ous Chriſtian in this his Heavenly labor, he •• care • ul to ſpend the morning well, as the beſt way to put h • s heart in • o a good frame for the right expenſe and husbanding • he day following. I have read of a ſort of Heathens which wo • ſhip that as their God all day which they firſt ſee in the morning; It is ſo with Mens hearts, if they look upon God firſt and ſpend the morning with him • e is likeſt to have all the day, and their hearts will be beſt fi • ted to ſ • end the whole day in his ſervice and in the affairs of the ſoul. Even ſome Heathens have thus ſpen • the morning, chooſing the morning c • iefly for Sacrifice; The Perſian Magi ſang Hymns to their Gods at break of day and worſhiped the Sun riſing: The Pina • ij and Politij ſacrificed every morning as well as evening to Hercules. Publius Scipio that famous Roman (of whom it was ſaid, Ejus vi •• • rat dijs dedica) was •• nt to go to the Capi • o every morning before he went to the •• at, to converſe with the gods before he would converſe with Men, to be imployed in Heaven before he wen • about any imployment upon Earth, So true have Heathens found thoſe words, Aurora eſt au • ea hora, the morning is called the Golden hour and fitteſt as for any imployments, ſo eſpecially for Religious imployments.

And when a Chriſtian religiouſly ſpends the morning or firſt part of the day with God for the good of his Soul, and in Heaven, laboring for the things of Heaven, that he may all the day after have God in his thoughts and Hea • en in his eye, then is he taking pains for Eternal good things; Many inſtances hereof might be mentioned out of Scripture, even of thoſe that chiefly labored for theſe things. David highly eſteemed of the morning for religious and heavenly exerciſe, therefore ſaith he, Pſal. 63. 1. v. O Lord thou art my God, early will I ſee • thee; And Pſal. 5. 3. v. My voyce ſhalt thou hear in the morning, in the morning will I direct my Prayer to thee and look up. Pſal. 88. 13. In the morning ſhall my Prayer prevent thee. So • ob, chap. 1. 5. He roſe up early in the morning and offered up burnt offerings. So the Church to expreſs her long • ngs after God, ſays, Iſai. • 6. 9. With my ſpirit within me will I ſeek thee early; in the dimm and duskiſh morning, while it is not yet ſo much as twi-light. And our bleſſed Saviour, Mark 1. 35. it is ſaid of him the • e, in the morning riſing up a great while before day, he went out, and departed into a ſolitary place, and there prayed. Of Luther it is ſaid that every day he ſpent three hours in Prayer, Etiam ſtudijs aptiſſimas, even thoſe that were moſt proper for ſtudy, and ſurely no time ſo proper as the morning fo • ſtudy, and no •• me more proper then the morning fo • Heavenly du • y an • labor.

Under the Law they who gathered not Manna in the morning had none all day an • they who begin not with God in the morning, have • ar • l • any thing to do for God or in • eaven all the • ay; if the world • s but the ſtart of Re •• gion in the morning, is hard for Religion to overtake it all the day.

I have read of a people who when their armies were preparing to fight in the time of War, uſed only this expreſſion to put ſpirits into their ſoldiers; Eſtote viri, libertas agitur: Be Men, your liberty is in queſtion: Chriſtians, Heaven and Eternal glory are in queſtion betwixt you and ſin; Eſtote viri, ſhew your ſelves therefore to be Men, nay to be Chriſtians.

4. It is compared to one being in an Agony; Luk. 13. 24. Strive to enter in at the ſtraight-gate, The word in the Greek is 〈 in non-Latin alphabet 〉 ſtrive till you are in an Agony, as Chriſt was; Christ was in an Agony in the Garden, when he ſweat drops of Blood; ſo ſaith St. Luke chap. 22. 44. v. And being in an agony, he prayed more carneſtly, and his ſweat was as it were great drops of blood falling down to the ground; the words ſets forth what a vehement conflict was at this time in Chriſt's ſoul, occaſioned through the deep ſenſe of his Father's wrath againſt ſinners, for whom he ſtood now as Surety and Redeemer, a conflict that put Him into a bloody ſweat, ſo that through fleſh and skin in great abundance, ſanguinem congelatum quaſi extruſcrit, iſſued forth clottered or congealed blood. So that our Saviour when he ſays, strive to enter in at the ſtraight-gate, he would have us to ſtrive, and ſtrive until we are in an Agony, until we ſweat blood to get in • o Heaven; As it is ſtoried of Scanderbeg, that in fighting againſt the Turks, he was ſo earneſt, that the blood would often ſtart out of his Lipps; A Chriſtian ſhould at this work ſtrive Quaſi pro vita, ſi vincit, vel pro morte, ſi vincitur, luctaturus, as if he labored for life or death, nay for that which is dearer then life it ſelf, even the life of his ſoul; the words are an alluſion to that fighting and ſtriving which was to be amongſt Wreſtlers in their ſolemn games, with ſweat, pains and trouble, and wherein a Chriſtian ſhould uſe his utmoſt, beſt and choiceſt endeavors and labor with all his ability of power and skill, whilſt ſtriving to get into Heaven; and the reaſon laid down by our Saviour in thoſe, would ſeriouſly be conſidered, For many I ſay unto you, will ſeek to enter in, and ſhall not be able, Luk. 13. 24. it is not enough to ſeek; many ſeekers will never find, but there muſt be ſtriving, there muſt be an holy violence uſed to enter in at the ſtraight-gate; Matth. 11. 12. And the violent take it by force. A Metaphor taken from Warriours, who force their paſſage into a City, and take it by Storme. Heaven is as Canaan (the type of it) was, though a Land of Promiſe, yet of Conqueſt too; it will not prove any eaſy work to get to Heaven; Facilis deſcenſus Averni; A Man may go to Hell without a Staffe (as we ſay) the way thither is eaſy.

2. From the impoſſibility of injoying Eternal good things without labor; Of all things to be injoyed Eternal good things are not to be injoyed without labor, and that not without our own labor and pains, ſo run that ye may obtain, 1 Cor. 9. 24. v. there is no obtaining the prize of Eternal happineſs without running the Race. God will not beſtow theſe things upon thoſe who never ſeek, never labor for them; It is true, without God all a Man's labor can do nothing, and without a Man's labor God will do nothing. They can never expect Heaven afterwards, that labor not for Heaven now: Qui fugit molam, fugit farinam, he that will not have the ſweat of labor upon Earth, muſt not expect the ſweet of honor and happineſs in Heaven. Matth. 20. 8. v. The Lord of the Vineyard, ſaith unto his Steward, Call the laborers, and give them their hire; it is not call the loyterers or idle bodies, but call the laborers; none but the laborers had their Penny given them. They muſt be doing that will keep in with God. Ad ſumma nemo ſine labore pervenit. Worldly wealth and honors may be had without labor or ſtudy by the donation of others, or by ſucceſſion and deſcent. Pharoah raiſed Joſeph out of Priſon and gave him the next place to himſelf in the Kingdom. Darius prefers Daniel above the Preſidents and Princes of his Kingdom, nay had thoughts to have ſet him over the whole Realm. Of how many Men may it be ſaid what Seneca ſaid of Plato, Philoſophy found not Plato a Noble Man, but made him one; There are many who are not noble Men born, but the Prince makes them Noble Men; Princes have not found ſome men Noble Men, but they have made them noble.

But it is not ſo with Eternal good things, for the gaining of them each man muſt labor for himſelf, the labor and pains of others herein will do him little good; All the Princes in the world with all their combined Bounties and forces cannot put a Chriſtian into poſſeſſion of Heaven or the things thereof.

3. From that agreement that there is between Eternal good things and our Natures. Laboring for Eternal good things doth beſt agree with the nature of every Man. Man is by nature a provident Creature, apt to lay up for time to come. It is with Men accounted a good piece of providence to lay up ſomething for a Rainy-day, (as the proverb is) ſomething that may do them good afterwards, and not only in Diem vivere, as the • oules of Heaven do. Now this diſpoſition ſhould reach beyond the forecaſt of Joſeph in Egypt, Gen. 41. 35, 36. v. laying up Corn in the Cities only for ſeven years; Or of that fool in the Goſpel who had good things laid up for him in his Barnes many years, Luk. 12. 19. v.

Our Saviour directeth where our treaſure is better to be laid up, Matth. 6. 19. 20. Lay not up for your ſelves treaſures upon earth, where moth and ruſt doth corrupt, where theeves break thorow and ſteal. But lay up for your ſelves treaſures in Heaven, where neither moth nor ruſt doth corrupt, and where theeves do not break thorough and ſteal. Laying up treaſure in Heaven is here oppoſed to laying up treaſure in earth; a Chriſtians care ſhould be not ſo much to labour to be rich here, as hereafter, not ſo much to be rich upon Earth as to be rich in Heaven; the beſt ſtore is that which is layd up in Heaven. The Argument that the Apoſtle uſeth to perſuade rich men not to reſt in uncertain riches but in the living God, and to move them to be rich in good works, you have 1. Tim. 6. 17. Charge them that are rich in this world, that they be not high minded, nor truſt in uncertain riches, but in the living God who giveth us richly all things to enjoy, v. 19. Laying up in ſtore for themſelves a good foundation againſt the time to come, that they may lay hold on eternal life. Moſt men delight to hoard and treaſure up ſomething for themſelves for the time to come; an hoard of Eternal good things is that will do good more then a thouſand years hence.

Verily that is the beſt ſtore that will laſt not only until time ſhall be no more, but will laſt more days then will be time in, even to Eternity; that will not be conſumed in that univerſal Flame which ſhall melt the very Elements into their primitive confuſion, when this whole viſible Fabrick muſt be diſſolved by the fire of the Laſtday.

Were a man made Lord of all the world, and had he his life co-extended with it, yet he may be aſſured that there will come a day in which the Heavens will paſs away with a noiſe, and the Elements melt with heat, and • he Earth with the works that are therein ſhall be burnt up, that there will be an univerſal Diſſolution.

4. From the Examples of thoſe who have been well acquainted with the worth of Eternal good things, their • abor and pains taken about them ſhould excite and ſtirr up others, ſhould animate and encourage others to uſe • he like pains.

It is moſt true indeed that the Word of God ſhould • e the Standard of all our actions: For as in matters of Faith we properly produce a divine act when we believe, Quia ipſe dixit, becauſe God hath commanded it ſo; So then we act by a good warrant in all doings when we do what we do, not becauſe others ſo do, but Quia • pſe voluit; becauſe God commands us ſo to do. De • oſthenes was wont to ſay, In civill matters we live and • ule by Laws, not by Examples; ſo ſay I, in divine • nd ſpiritual matters, Precepts muſt be our guides, and • ot Patterns, except the pattern of our moſt dear Sa • iour. We are tide to Scriptures as the Jews are tyed • o their Cabala; The Turks to their Alcaron; Logici • ns to the Axiomes of their Ariſtotle, and Phyſicians to • he Aphoriſmes of their Hypocrates and Galen; But not • o the examples of the beſt Men further then they have • ollowed this rule, 1 Cor. 4. 16, 17. v. Wherefore I be • eech you be followers of me; For this cauſe have I ſent • nto you Timotheus, who is my beloved Son, and faith • ull in the Lord, who ſhall bring you into remembrance of • y ways which be in Chriſt, as I teach every where in e • ery Church. And in this caſe the Apoſtle propounds • he doings of many of the Saints and people of God for • ur examples and encouragement.

Heb. 12. 1. Wherefore ſeeing we alſo are compaſſed • bout with ſo great a cloud of Witneſſes, let us lay aſide • very weight, and the ſin which doth ſo eaſily beſet us, and let us run with patience the race that is ſet before us. By the particle Wherefore, the Apoſtle ſhews the reaſon why he had recited the examples of the Saints in the former chapter, viz. that we ſhould take encouragement from them in running the race that is before us, ſeeing ſo many have run the ſame race and broken the Ice for us, we ſhould not be diſcouraged from imitating, though the path be rough yet it is beaten. There were in Greece certain Fields called Paleſtae where young men exerciſed themſelves in wreſtling, running, &c. in theſe were ſet up Statues of ſundry Champions, that the ſight of the • might encourage others to imitate their doings; ſuch a field is the foregoing Chapter, where we have ſeveral worthies ſet up to our view as preſidents, viz. Abel, Enoch, Noah, Abraham, and all the reſt of the holy Fathers, who are a cloud of witneſſes to us.

See Iames 5. 10. v. Take my brethren the Prophets for example of ſuffering, the word is 〈 in non-Latin alphabet 〉 it is noted by ſome, ſometimes to ſignifie a Type or Figure of ſomething, as Heb. 8. 5. Heb. 9. 23. and ſometimes it ſignifies the ſetting before the eye, or ſubjecting of ſomething to a man's view or ſight, not only for caution and warning as in 2 Pet. 2. 6. but for imitation alſo, as John 13. 15. For I have given you an example, that ye ſhould do as I have done, and ſo in this place of St. James named before, it noteth ſuch an example as is propounded for imitation, and to be as a copy for us to write after. How many inherit in Heaven what they laboured for whilſt they were in the world? Now the Apoſtle propounds ſuch for our example, Heb. 6. 12. v. Be followers of them who through faith and patience inherit the promiſe. We ſhould all of us honour the Saints departed; but how? Non adoratione, ſed imitatione; not by making gods of them, but by imitating thoſe vertues that were in them.

Grace may well be reckoned amongſt the good things that are of enduring nature. Temporal things are but 〈 in non-Latin alphabet 〉 , but for a ſeaſon, but Grace hath Eternity ſtampt upon it; It is called durable Riches, Prov. 8. 10. v. other good things take wings and fly from us, Grace takes wings and flyes with us to Heaven. Glory with God will be Eternal, and ſo is Grace from God Eternal. Grace and glory differ very little, Grace is glory in the bud, and glory is grace at the full; Grace is glory in the ſeed, and Glory is grace in the flower. Grace is that glory the Saints have in this life which is Militant, and Glory is Grace to be had in that life which is Triumphant.

Grace is a bloſſom of Eternity, and will laſt to Eternity, as being the foundation on which the Superſtructure of glory which is Eternal, is laid; called therefore Ʋnctio manence, the anointing that abides, 1 John 2. 27. v. Grace is therefore compared to a river of the water of life, John 7. 38. He that believeth on me as the Scripture hath ſaid, out of his belly ſhall flow Rivers of living Water; now this is ſpoken of the Spirit as appears by the following verſe; the 39. v. clears it that Chriſt ſpoke de donis ſpiritus ſancti; This river can never be dryed up for the ſpirit of God is the ſpring that feeds it. A Chriſtian may loſe his eſtate though never ſo great, yea he may loſe his life, but he cannot loſe his Grace; Enemies may plunder him of his money and plate, but not of the Pearl of Grace, for that is locked up in the Cabinet of the heart. Grace is in the number of thoſe riches that Lewis of Bavyer, Emperour of Germany ſpoke of, when he ſaid, Hujuſmodi comparandae ſunt opes, quae cum nau • ragio ſimul enatent: Such goods are worth getting and owning, as will not ſink or waſh away, if a Shipwreck happen, but will ſwim with us to the Shore.

When God ſhall come hereafter to take up his own to himſelf into heaven, he will not look ſo much amongſt the great ones of the earth, the rich and wealthy, as amongſt the perſecuted and contemned ones; Out of them he will find his own, out of them he will gather thoſe who ſhall be Eternally happy; Mal. 3. 17. v. In that day when I make up my Jewells; ſaith the Lord: The phraſe notes that God's Jewells now lye ſcattered in the dirt, and God hath his time to take them up, and to bring them into the cloſet of Heaven; but in gathering together of theſe Jewells, God will paſs by Palaces and look into Cottages; he will paſs by the rich and take the poor; he will paſs by the honorable and take the deſpiſed ones. In the 1 Cor. 26. v. Ye ſee your calling Brethren, how that not many wiſemen after the fleſh, not many mighty, not many noble are called: The Apoſtle doth not ſay, not any, but not many. How many are now in Hell under the Eternal hatred of God, who when they lived had as much of the world as moſt now have, who when they lived flouriſhed in as much pomp and worldly glory as any now do; and were ſerved and waited upon in as much ſtate as any now are. And theſe men accounted their condition happy, and of the like opinion are ſuch as they once were at this day, they content themſelves with their preſent Temporal poſſeſſions and neglect the things of heaven that are Eternal.

For which I ſhall aſſign ſuch Reaſons as follow.

The agreeableneſs of Temporal good things (which are ſo nea • at hand) unto mens natures, and fancies, corrupted by Original ſin, as alſo the greatneſs of that labor by which Eternal good things are to be obtained, ignorance of their excellency, and the want of working upon mens hearts, Scripture Exhortations thereunto, and Divine promiſes thereof, are ſome of thoſe reaſons, why men labor ſo much for Temporal good things and ſo neglect Eternal good things.

1 Reaſon. Becauſe it is natural for men ſo to do, Temporal good things do agree with their corrupt natures; every thing in religion is Antipodous to nature, amongſt the reſt, for a man to be dead to the world, for a man to take his heart off from things below, for a man to prefer things to come before things preſent, and to have his converſation in heaven; ſuch things as theſe are wholly againſt nature: But to hunt after the tranſitory traſh of this world, to ſet a greater value upon things below than upon things above, to prefer things pleaſant to fleſh and blood before what pleaſes God; theſe things agree with the corrupt natures of men; which made the Heathen Poet ſay, O curvae in terras animae, & caeleſtium inanes: ſhewing how the Souls of men are bent to the earth and not regarding heavenly things. It is not more unnatural for a ſtone to aſcend upwards or for a ſpark of fire to deſcend downwards, than it is for the corrupt natures of men to look after theſe Eternal objects.

There is a generation of men whoſe names are written in the earth, as the Prophet hath the phraſe, Jerem. 17. 13. v. called the Inhabitants of the earth, Rev. 12. 12. v. in oppoſition to the Saints and heirs of heaven; Men that may with the Athenians give the Graſs-hopper for their Badge a creature that is bred, liveth and dyeth in the ſame ground; a creature that though ſhe hath wings, yet flyeth not, ſomtimes ſhe hoppeth up a little, but falleth to the ground again; but naturally liveth and dyeth on the ground: So theſe Terrigenae fratres, as one calls them, they are bred upon the earth, they live and dye on the ſame earth, and they naturally mind only the things of the earth, and their affections can no more aſcend heavenward, than a worm can fly upwards like a Lark. Hence that command directing us about the Object we are to place our affections upon, Col. 3. 2. v. Set your affections upon things above, not upon things on the earth; the object preſcribed them, they are to be upon Things above, heavenly things, things that will out laſt the days of heaven, and run parallel with the life of God, and line of Eternity. The Command implyeth that our affections are before converſion, naturally placed other where than they ſhould be, viz. Upon earthly things and fading objects. The Serpents ſeed (and ſo are all men by nature) does naturally lick up the duſt of the earth.

By nature all mens affections are taken off their proper Center, they are crawling upon the earth, they center themſelves in the things of the earth, they imbrace only ſuch things as are ſutable to ſenſe, although there be never ſo many ſnares and temptations therein to indanger their ſouls. It is made the deſcription of a child, Iſay 7. 15. v. That he knoweth not to refuſe the evil and do the good. And it may well paſs for the deſcription of a natural man; Such folly and ſimplicity is upon the Sons of Men. Not a man naturally, till he be converted and regenerated will chooſe any thing, but as ſuch a thing is connatural to and commenſurated with that depraved appetite within. Herein men ſomwhat reſemble the Load-ſtone, altogether deſpiſing and counting as nothing Gold and Silver (mettals ſo excellent in their own nature) makes choice of Iron and draws that unto it with a violent and greedy affection: Such is the nature of men that they too often neglect things of greateſt worth and moſt precious eſteem▪ to purſue what is of far inferior value. It may be found true in theſe mens ſouls, that which Solomon took notice of to be ſomtimes in the world, Princes go on foot, and Servants ride on horſe-back; things of greateſt worth are debaſed, and baſe things are advanced; they ſuffer Temporal things to be like Antichriſt, even to lift themſelves up above all that is called God in their Souls; theſe ſhall and do with them ſit upon the throne in the Soul, but God and Chriſt and the ſpirit of Grace are ſhut out; heaven and the favor of God had in no eſteem, Grace and glory not looked after.

There is indeed ſince the fall of Adam an unſutableneſs between mens natures and any ſpiritual or heavenly object, hereby their hear • s are naturally full of enmity towards, hatred of, and cont • arity againſt God, and what belongs unto God, deſpiſing and rejecting whatſoever is heavenly and ſupernatural, both truths and ways, doctrines and things. As the learned Grecian accounted Chriſt crucified, but a fooliſh Doctrine to be either imbraced or believed, for no other reaſon than becauſe it was againſt natural reaſon: So are theſe Eternal good things not accounted of or labored for by too many, for no other reaſon but becauſe they agree not with their natures. By nature, all men are in the fleſh, walk after the fleſh, making proviſions for the fleſh, and no ways ſavoring what is agreeable and ſutable to fleſh.

Were it poſſible to prove that there were Praeadamiti, men before Adam, (for though Scripture doth not mention any ſuch, but calleth Adam the firſt man, yet ſuch a paradoxal opinion hath been vented and endeavoured to be pro • ed,) or might it be as peremptorily concluded of any, as ſome do of the Virgin Mary, who ſhall ever be acknowledged bleſſed amongſt women) others alſo of St. Anne the Virgins mother; others of all the Virgins Family; that they were without Original ſin. Or if mankind were multiplied not by Generation, but by an other way, as ſome have thought; That if Adam had not faln, all his Poſterity would have been, and as the Turks ſay of ſuch their Religious perſons whom they call Nefeſogli, that they are not born in an human way of Generation. Or if God would pleaſe miraculouſly to create ſome men de novo, make children to Abraham out of ſtones, ſo as their Natures migh • be holy and free from Original contagion, as I find ſome affirm, that Seth, Enoch, Noah, and ſuch eminent men were, and as indeed Jeſus Chriſt was, he being without all ſin either Original or Actual, called therefore, Dan. 9. 24. v. Sanctum Sanctorum, the Holy of holies, or moſt holy. Were there now ſuch men as theſe to be found in the World, their hearts would not have in them this contrariety to God, and the things of Heaven, ſuch a neglect of, and aver • neſs unto grace here, and glory hereafter.

2. R. Becauſe men do fancy that in theſe Temporal things below doth conſiſt the onely comfort of their lives; look as the affections are very potent in a man to turn him this way or that way, & from this thing to that thing; ſo alſo is the Imagination or fancy of a man; a mans fancy ſince the Fall is as full of evil as the Sea is of water, a Womb wherein much iniquity is conceived, and is a great impediment and hinderance to the Souls good, but in no way more th • n in this, that i • pleaſes it ſelf with empty and vain things, and neglects true ſolid good things; it pleaſes it ſelf with the vain things of this World, and neglects the real and laſting things of Heaven.

It is one part of man's miſery, devoid of grace, and whilſt in a ſinful eſtate, that his Soul, and all the parts and powers thereof, are inhabited by Satan, there he dwells, and therein he reigneth, and in no one room of the Soul doth he of • ner appear then in the fancy; the Devil hath a great command over the fancy, who being the God of this World, he makes men to ſet an high eſtimate upon the things of the World: Hence it is, that having raiſed the value and price of Temporal good things above their real worth, and cauſed men to place their happineſs • herein, they now think no labour too great to obtain what they fancy very good, and that (as they believe) maketh for the happineſs of their preſent being.

And I wonder not to ſee this very thing practiſed by men of greateſt underſtanding and wiſdom in a Countrey, who however they are or may be otherwiſe profound Stateſmen, and very wiſe as to all Earthly affairs, yet are altogether oftentimes blinded and know not how to guide their actions to their true end. And the reaſon hereof is, becauſe their fancy uſurpeth upon their underſtanding and getteth into the Chair thereof. Even as Athaliah deſtroyed all the Seed Royal that ſhe might reign; ſo fancy bolteth out all ſolid reaſons and arguments, uſed to take their hearts from off an immoderate purſuit of theſe Temporal things, It is fancy onely that doth all, and they are herein more led by their fancy then by any Scripture grounds or reaſons; their underſtanding is made but ſubſervient and an under-agent to their fancy in theſe undertakings.

It can hardly be imagined how vain ſuch men are become in their fancies and imaginations, and how far fancy doth tranſport men herein. So true is that▪ noted long ſince to be delivered by Gerſon, That the world now grown old, is full of doting fancies: Or as a moſt reverend and learned Perſon gloſſing upon thoſe words of Gerſon, ſayes, The world now near her end, raves and talkes nothing but fancies and frenzies. Some men are not more ſubject to madneſs in their fancy, then theſe to be guided by fancy rather then by Scripture, or right reaſon. That it is true of many Chriſtians, what the Apoſtle ſpeaketh of the Heathens, and that in their high profeſſion of wiſdom, Rom 1. 21. v. They became vain in their imagination • : And he ſhews wherein at the 23. v. And changed the glory of uncorruptible God, into an Image m • de li • e to corruptible man, and to birds and fourfooted beaſts and creeping things. So that they became vain in their imaginations, by their ſetting up many fabulous and idle Deities, whereby the knowledge of the true God was obſcured: Even ſo many Chriſtians are become vain in their imaginations, in fancying and imagining that happineſs may be found in things below, and therefore neglect to labour after the true happineſs of Heaven. They regard not what God commandeth, or what the Soul wanteth; but what their fancy pleaſeth.

But why do the people imagine a vain thing? Pſal. 2. 1. v. For the comfort of a man doth not ſtand in having much; It is Chriſt's maxime, Luke 12. 15. v. Man's life conſiſteth not in the abundance of the things which he poſſeſſeth. Yet otherwiſe men believe and fancy, and hence it is that they eſteem more highly of thoſe things which will periſh in the uſing, then they do of thoſe things which are of Eternal uſe. Wherein they are like that Hermit, who ſet a grea • er value upon his Cat then Gregory upon the World: And like Diogenes who preferred his Cynical life before Alexander's Royalty; he fancyed his little Cloy • ter beſt: Or like thoſe of Angola, who prefer a Dog before many Slaves: Or the Indians, who eſteem more of trifles then Gold. Or Children who • ake greater delight in 〈◊〉 handful of Nut-ſhells then Jewels.

What a ſtrange fancy was that of Baſſianus the Emperour, who ſo degenerated in effeminateneſs, • hat he would not only conform to Womens attire, • ut would alſo make his name feminine; he would be • alled Baſſiana not Baſſianus. Such a fancy have many amongſt Chriſtians, who are ſo degenerated • nto Irreligion, that they will not only conform to • he ſinful luſts and pleaſures of the World, but they ſo idolize Temporal things, that they place their onely and chiefeſt happineſs in the enjoyment of the World, they terminate their happineſs here. Though a man may as well think to extract Oil out of a flint or fire out of water, as happineſs out of theſe Temporal and terreſtrial things. To ſeek for happineſs in any thing below, is to ſeek for the living among the dead.

3. Reaſ. Becauſe theſe temporal things being near at hand, do daz • le the mind and diſtract the Judgments of men. The ſight that now the beſt here below have of thoſe Eternal good things in H • eaven, is but weak, dark and obſcure; for ſaith the Apoſtle 1 Cor. 13. 12. v. Now we ſee through a Glaſs darkly. And again, Now I know in part. If Saint Paul and other enlightned ones ſee but darkly and in part, ſurely Children of darkneſs ſee nothing at all: If the vigourous and ſparkling eyes of Heavens darlings ſee no clearer, the blind and bleer eyes of others behold nothing, The Saints ſee a great deal, yet nothing to what they ſhall ſee in Heaven, where the illuſtrious beauty of Eternal good things ſhall be diſplayed in a moſt glorious Emphaſis, and they have their eyes fixed upon them through all Eternity.

An Eagle-eyed Chriſtian by the eye of Faith, beholding the beauty of theſe things, ſees a great deal of excellency and worth in them why they ſhould be laboured for; and the oftner he looks thereon the more he is enamoured therewith, and he is made reſtleſs until he enjoys them: As it is ſaid of Apelles, that by his often beholding and looking on the Woman, whoſe picture he was drawing, though at firſt he minded his Art only, yet ſecretly love did creep into his affection at the ſame time, which made him languiſh away, till Alexander helped her to him as his wife; ſo 'tis with a Believer, his heart pants after theſe things, as the Hart pants after the water brooks, and his Soul even languiſheth away, till God help him to poſſeſs them as his own.

But now a generation of men having no other but ſenſual eyes, which ſerve only to behold Objects near hand, not Objects at a great diſtance; they apprehend nothing in theſe Eternal things to affect them withal, and therefore do they acknowledge nothing in them to make them deſirable or worth taking pains for. I remember what I have read of Nicostratus, who being himſelf a cunning Work-man, he finding a curious piece of work▪ and being wondred at by one and asked, what pleaſure he could take, to ſtand as he did, ſtill gazing on the picture? anſwered: Hadſt thou mine eyes, my Friend, thou wouldſt not wonder, but rather be raviſhed as I am at the inimitable art of this rare and admired piece. Had theſe men the eyes of Faith to behold things within the vail, to ſee the Sun-like reſplendent Body of Christ there; to look upon our Jehovah's face there, and the glory of all crowned Martyrs and other the glorious Inhabitants of that happy place, ſurely things below would not daz • le their eyes ſo much as they do, they would rather be looked upon as ſo much dung and droſs in compariſon of theſe; but though they are ſharp-ſighted into things of Earth, yet are they blinder then a Mole in beholding any Spiritual or Celeſtial beauty.

As Moſes did, Heb. 11. 27. v. ſo other of the Saints do, ſee him who is inviſible, but theſe ſee nothing but what is viſible. They have no other but bodily eyes to ſee with, and ſo God cannot be ſeen, 2 Tim. 6. 16. v. Whom no man hath ſeen, nor can ſee. And having no other but bodily eyes, it is no wonder if things as far off as Heaven do ſeem very ſmall and little unto them, and thoſe things which are nearer unto them, ſeem of a greater magnitude.

It is here as it is with many ignorant men, who ſtanding here below, and looking upon the Sun, Moon and Stars in Heaven; whereof the firſt and ſeveral of the laſt, are many times bigger then the Earth; yet by ſuch ignorant People, the Stars are judged to be only pretty little golden ſpots, of the breadth of a pe • ny or of a man's finger, and the Sun or Moon not broader then a buſhel or a Cart-wheel. The reaſon of this miſtake is this; theſe Heavenly luminaries are at a great diſtance from them; from the Earth to the Starry Heaven Aſtrologers have made it ſixteen millions, three hundred thirty-eight thouſands five hundred ſixty two miles, and ſuch ignorant Perſons will not allow for the diſtance, and ſo are not able to judge thereof. So it is here with carnal ignorant ones, the things of Heaven are now accounted but ſmall becauſe of their diſtance, though in themſelves great; but Earthly things are accounted great becauſe of their nearneſs, though in themſelves ſmall.

Now as Eve's looking upon the Tree of knowledge, did her much prejudice, ſhe was thereby tempted to eat thereof, and thereby loſt an Earthly and hazarded an Heavenly Paradiſe: So to men, looking upon ſuch things as the Temporal good things of this life are, with no other eye then that of ſenſe, their eyes are dazled with the ſplendour of them and they ſeem great, and do them a great deal of prejudice; they make thouſands not to hazard only, but even to loſe an Heavenly Paradiſe, whilſt all their ſearchings and enquiries, all their plottings and contrivings, all their labour and pains are chiefly after them, neglecting thoſe Magnalia Aeternitatis, thoſe great things of Eternity. Why do not men love thoſe things more? why do not men deſire them more? why do not men labour and take pains for them more? The very reaſon is becauſe they ſee them no clearer. If men ſaw them clearer, they would love them more: If men ſaw them clearer, they would deſire them more: If men ſaw them clearer, they would labour for them more. When Jacob had ſeen Rachel's beauty he loved her, loving of her he deſired to have her to be his Wife, deſiring her he laboured twice ſeven years to obtain her; And though Lovers hours are full of Eternity, yet his love towards her, and his deſire of her did facilitate his labour, and made the time ſeem ſhort.

But now Temporal things being near at hand, and more clearly ſeen, men who are devoid of Grace, have their eyes dazled and their hearts bewitched therewith; for the World is a bewitching thing; and (as one ſays) the World at laſt day ſhall be burnt for a Witch: Herewith the d • v • l (who is daily trading with men for the Souls) be witcheth millions. The World is the greateſt price that the D • v • l hath to give for a Soul. What elſe doth the D • v • l uſe when he would be dealing with Christ? As that which was the moſt forcible temptation he could uſe, he offers him all the Kingdoms of the World and the glory of them; he had been tampering with Chriſt before, but this he kept (as the Oratour doth his beſt arguments) unto the laſt. At his laſt bidding the Devil ſheweth him all the glory, pomp, wealth and dignity of the World, with theſe the D • v • l hoped to dazle our Saviour's eyes (thoſe windows of the Soul) and to impriſon his affections; as knowing that temptations of profits, pleaſures and honours are moſt forcible with men. Set but a wedge of Gold in Achan's ſight, it dazles his eyes, it bewitcheth his heart, and now Joſhuah (that could ſtay the courſe of the Sun) cannot ſtay him from luſting and laying hold of it. Set but preferment before Balaam's eyes, herewith they are dazled and his heart bewitched, and his Aſs never gallops faſt enough after it. Promiſe but Judas thirty pieces of Silver, and his eyes are dazled therewith▪ and his heart even bewitched, that he will betray innocent blood to get it. Thouſands have dyed of the wound of the eye: And ſo herewith the D • v • l hoped to prevail with Chriſt; he ſhews him all the Kingdoms of the World and the glory of them, and ſaith unto him: All theſe things will I give thee, if thou wilt fall down and worſhip me, Matth. 4. 8, 9. v. A moſt tempting object, but this Heavenly Eagle had Oculum irretortu • , and was not at all moved at the beauty and bravery of all the Kingdoms of the Earth, the gliſtering pomp whereof had miſled millions, when their eyes have been dazled with the gayety thereof.

As ſome have had their eyes ſo dazled with going fires, that they have gone out of the good path which would have lead them to their journeys end, and have inſtead thereof been led into hedges and ditches, into pooles and waters: So have men been turned out of the way leading to Eternal life, and have been lead in the way that leadeth to the chambers of death, by this means: What is told of the Serpent Scytale, is applicable here; they ſay of this Serpent, that when ſhe cannot overtake the fleeing Paſſengers, ſhe doth with her beautiful colours aſtoniſh and amaze them and ſo dazle their eyes, that they have no power to paſs away, till ſhe have ſtung them to death; Even ſo the luſtre of things below ſo dazle the eyes of men, and bewitch their hearts, that they have neither will nor power left in them oftentimes to look after things above.

4. Reaſ. Becauſe Eternal good things are not without great labour to be obtained, it will coſt a Chriſtian ſome ſweat before he getteth into Heaven. To clim • up an high hill is difficult and will ask a man no little labour, but to run down the higheſt and ſteepeſt hill is eaſie: Facil • s eſt deſcenſus Averni. Hell may be gained without ſtorm, labour or pains taking. But Heaven muſt be laboured for, and the things that belong to our everlaſting peace are not to be poſſeſſed without an holy Induſtry: To obtain ſuch great things as theſe is not ſo facile a work as moſt men do imagine: Trifles may be had at a trivial rate, but Difficilia quae pulchra, things of worth, as all Eternal good things are, are not obtained without great toyl and labour.

The Lord Jeſus Chriſt who hath made known theſe things to the World, and who knoweth better then the greateſt Doctors or Maſters of the School, the worth and excellency of them and what pains there muſt be uſed to obtain them, he hath told us, that the way to them is narrow and ſtrait and requires ſtriving, Luk. 13. 24. v. Strive to enter in at the ſtrait gate; for many, I ſay unto you, will ſeek to enter in, and ſhall not be able; And that we muſt as ſo many Souldiers, force our paſſage thither, Matth. 11. 12. v. And from the dayes of John the Baptiſ • until now, the Kingdom of heaven ſuffereth violence, and the violent take it by force. And after all ou • ſtriving and fighting we muſt fall to digging for theſe things as for hidden treaſures, Prov. 2. 4. v. and paſs through many tribulations and aſperities, many dangers and troubles, yea poſſibly through priſons, fires and bloody labyrinths, before we can come at them. Acts 14. 22. v. We muſt through much tribulation enter into the Kingdom of God.

Theſe things leſſen mens appetites after them and do make them leſs deſirous of them, yea to leave purſuing of them upon pretence of that difficulty there is to come by them, as fearing they ſhould in the purſuit meet with affronts and diſgraces, tempeſts of rage, deſpight and hoſtilities from violent perſons and unreaſonable men, and in the end loſe their lives which they prefer before all other intereſt.

This the very reaſon why no more put out themſelves to obtain theſe good things of Eternity. Omnes enim appe • unt delectabilia, & fugiunt labores & difficultates. The generality of men are for what is facile and delightful, not for hard labours and difficult undertakings. Herein few are like that Emperour I have read of, that delighted in no undertakings ſo much, as thoſe who in the eſteem of his Counſellours and Captains were moſt difficult and impoſſible: If they ſaid ſuch and ſuch an enterprize would never be accompliſhed, it was argument enough for him • o make the adventure, and he uſually proſpered, he ſeldom miſcarried.

But hence comes men's backwardneſs herein, becauſe fleſh and blood can not endure ſuch Spiritual labour and pains for them, Men are naturally overgrown with Spiritual ſloth and a careleſs lazineſs, they are loath to put themſelves to ſo much labour this way, which is ſo oppoſite to their corrupt natures.

Viſcera terrae extrahimus, ut digito geſtetur gemma quam petimus. Men willingly will draw out the very bowels of the Earth, that they may get the gemme they deſire. How will men toyl and labour to digg for Gold and Silver, and yet take no pains for Grace and Glory, for Chriſt and Heaven? How will men weary themſelves in purſuing their ſins, but yet are backward to be at any pains for the ſaving of their ſouls. Impii quam ſtrenue ſerviunt Diabolo; They will even ſweat in the D • v • ls work, and yet not • o much as ſtir themſelves in the ſervice of God or for the good of their Souls. They will do wickedly with both hands earneſtly, and often tire themſelves to get to Hell; but to get to Heaven they will hardly labour with one of their fingers. Heaven and Eternal good things they would have hereafter, but are loath to put themſelves to take pains for them now; they are like Solomon's Sluggard mentioned Prov. 13. 4. v. The ſoul of a ſluggard deſireth, and hath nothing. Vult, & non vult piger; ſo the vulgar Latin reads thoſe words. The Sluggard would and he would not; he would have the end, but not uſe the means: So it is with theſe Spiritual Sluggards, they would ſit at Chriſt's right hand, but they would not drink of his Cup, nor be baptized with his Baptiſm; they would be admitted into the Kingdom of God, but not paſs through many tribulations; they would • nter in at the ſtrait gate, but they would not be put to ſtrive to enter; they would have given unto them a Crown of righteouſneſs, but they would not ſight; they would be glorified, yet take no pains to be ſanctified. One well compares ſuch men to Cats, that would fain have fiſh, but are loath to wet their feet. Wiſh for Heaven at their end they will, but labour and work for Heaven they will not, they will not add endeavours to their deſires. Ora & labora, that is the old rule, our willingneſs of heaven ſhould be ſeconded with labouring for Heaven, elſe it is nothing worth. The young man in the Goſpel wiſhed well to Heaven, when he came kneeling to our Saviour, with Good Maſter, what good thing ſhall I do that I may have Eternal life? Matth. 19. 16. v. The man ſeems to be no Sadducee, for he enquires after Eternal life, which they denyed; he is rather thought to be a Phariſee, by the manner of his expreſſing himſelf, and of that ſort of Phariſees which was named, Quid debeo facere, & faciam illud; Tell me what I ſhall do, and I will do it. He comes congeeing to Christ, as if he had a good deſire to be informed in this queſtion of ſuch great importance, How he might obtain Eternal life. He had a good mind to Eternal life, but he ſtuck at what our Saviour directed, for he went away ſorrowful, v. 22. This troubled him to be put upon what he was not willing to perform. If Heaven and Eternal life are to be had upon no other terms, Chriſt may keep them to himſelf and thoſe who will come up to ſuch hard terms, (as this young Gallant thought theſe were) he will have none. And now he that came running ſo haſtily, he goes away and departs heavily. In like manner do more then this young man, if Heaven and Eternal life cannot be had without ſo much ado, without ſo much croſſing of corrupt nature, without ſo much denying themſelves a carnal liberty in the World, bidding adieu to their ſins and embracing a ſtrict holyneſs, without which no Heaven or Eternal life is to be had, they will not come up to the terms or uſe ſuch means.

When the Iſraelites were come to the very skirts of Canaan, and no queſtion they had a longing deſire to be in it, yet would they (notwithſtanding that God himſelf had told them it was a good Land, a Land flowing with milk and honey) ſend out of every Tribe one, as ſo many Spies to ſearch the Land, theſe were to report unto them what manner of Land it was; after fourty dayes they return, and with them bring ſome of the fruit of the Land. and withal told Moſes and Aaron and all the Congregation, Numb. 13. 27. v. ſaying: We came unto the land whither thou ſenteſt us, and ſurely it floweth with milk and honey, and this is the fruit of it. Here was enough to perſwade and excite to a cheerful and ſpeedy endeavouring to poſſeſs it. But the next Verſe layes before them ſeveral difficulties they were like to meet with before they could poſſeſs it, v. 28. Nevertheleſs, the people be ſtrong that dwell in the Land, and the Cities were walled and very great, and moreover we ſaw the children of Anak there. As if they had ſaid, Indeed the Land is a good Land and plentiful, but it will coſt us hot water before we can poſſeſs it, we ſhall hardly ever conquer it. And now they are diſcouraged, they look at theſe difficulties and judge it to be in vain to ſet upon endeavouring to poſſeſs it; they had Gyants to fight with, and walled Towns to beſiege, and they themſelves were but as Graſs-hoppers to the Inhabitants thereof, the conqueſt would certainly be very difficult. And now they fall to wiſhing, Numb. 14. 2. Would to God we had dyed in Egypt, or would •• God we had dyed in this Wilderneſs. And at v. 4. ſay they, Let us make a Captain and let us return into Egypt. Now Canaan is rejected, and Egypt, that is preferred; as if the Land of their bondage had been better then this Land of promiſe, and a death there better then a life here. And all this for no other reaſon but becauſe Canaan could not be enjoyed without a ſharp and hazardous War, and they judged it better and a more eaſie work to go back to Egypt, content themſelves therewith. In like manner many that cannot but ſpeak very glorious things of Heaven, and do wiſh well to the good things of Eternity, and would gladly go in and poſſeſs that good Land, but there is a Lyon in the way; ſo ſays the the Sluggard in the Proverbs chap. 22. 13. v. The ſlothful man ſaith: There is a Lyon without; I ſha • be ſlain in the ſtreet. A meer fiction of his ow • brain to cover and colour his idleneſs; for who ca • expect a Lyon to be in the ſtreets; Lyons hau • t n • in ſtreets, but in woods and wilderneſſes; and ſ • theſe men they want not what to ſay for themſelves, they complain with theſe Mal • -contented Iſrac ••• of the ſtrength of the Amakims, and many other difficulties in the way to Heaven; Hence their ſecre • wiſhes are, Oh, that we might live for ever upon the Earth: Earth is preferred before Heaven and a life upon the Earth is more eſteemed then a life in Heaven, and they can content themſelves with the Earth and caſt off all labouring for Heaven.

I da • e appeal to any obſervant Chriſtian, if he does not take notice of the truth of what I ſay, that • here are many who ſpend a great part of their lives • n doing nothing towards their Salvation, in not pray • ng for Heaven, in not hearing for Heaven, in not • eading for Heaven, in not taking any care or pains at all for Heaven, and that upon no other ground • hen this, but that they cannot away with ſuch labour, as praying, hearing and reading doth require.

5. Reaſ. Becauſe men know not the excellency of Eternal good things. Eternal good things are no fancies, they are no Entia rationis, no Chymeraes or conjectural things, for the Goſpel affordeth us a certain knowledge thereof, of the wayes to obtain them. In the Goſpel we have ſome glimpſes of Heaven and proſpects of Canaan yea many 〈 in non-Latin alphabet 〉 of happineſs; ſo that when a Chriſtian ſhall come to poſſeſs Heaven, he ſhall be able to ſay, ſurely this is the very Heaven that was deſcribed in the Goſpel. As if Moſes, after he had ſeen Canaan from mount Piſgah, had gone into that promiſed Land, he would have ſaid, ſurely this is the very Land I ſaw from mount Piſgah, theſe are the hills, theſe are the rich valleys, theſe are the rivers of milk I ſaw from thence: So will Chriſtians that have ſtudyed the Goſpel, deſcribing this good Land, and declaring the excellency of thoſe Eternal good things there, when they afterwards come to poſſeſs it, will verily conclude, This is the Heaven we read of in the Goſpel, and theſe are thoſe Eternal good things we were told of out of the Goſpel; here is that Eternal God, that glorified Christ; thoſe beautious Manſions, thoſe Rivers of pleaſures, thoſe joyes without end and Crown of Glory we heard of out of the Goſpel; that knowledge we had of them out of the Goſpel was truth, and that labour and pains we took to obtain them was not in vain.

Indeed not all, that do pretend to know the excellency of theſe things, do labour after them. As Plutarch ſaid of the Grecians, they knew what was juſt, but did it not: So theſe know what things are Eternally good, but they labour not after them. The Devil no doubt hath a great deal of knowledge hereof, he knows there is Eternal glory, everlaſting joy and pleaſures for evermore in Heaven; he is called 〈 in non-Latin alphabet 〉 , from the great knowledge he hath; but the Devil does not labour after them. Hell is full of many knowing heads, of men who once had knowledge to beſpangle them, but none to ſanctifie them: Of men who once had knowledge, to enable them to diſpute de caelo & rebus aeternis, but none to enable them to labour for Heaven and Eternal things; Mal •• t diſputare quam laborare; they took more delight to diſpute of them then to labour for them. Of men who once had Metaphyſica ingenia, Metaphyſical heads, and much knowledge to write learned Exercitations de Deo, of God; but none to put them on to labour to get into Covenant with God▪ and to have God for their God; Of men who might have much knowledge to labour for the Philoſophers Stone, that Midas like, they might turn all they touched into Gold; but none to make them labour▪ that their portion, above all other portions, might be God. That had the World no other Bibles to teach it, that theſe things were to be laboured for, th • n the labour and pains theſe men took for them, the World had not known there had been ſuch a duty commanded.

Sapientes ſapienter in infernum deſcendunt. Even men furniſhed with great helps of ſuch knowledge, miſcarry to all Eternity, when others leſs knowing, yet ſpiritually knowing and diligently labouring, are happy to all Eternity. Inſurgunt indocti & rapiunt caelum, & nos cum omnibus doctrinis detrudimur in gehennam, ſaid one. Many learned and great knowing men can diſpute of Religion and Heaven, but others of leſs learning and knowledge, labouring religiouſly for Heaven, ſurpriſe it.

But without knowledge thereof, and of the true way to obtain theſe things, men can no more come to obtain them, th • n Devils can, that habitation which they▪ once forſook. Hoſea 4. 6. v. My people are deſtroyed for lack of knowledge. Why do none ſeek after God, labouring to get God for their God? St. Paul gives the reaſon, Rom. 3. 11. v. There is none underſtandeth; What follows? There is none that ſeeketh after God: None ſeek after God, becauſe none know or underſtand God. It is true of all Eternal good things; why do no more ſeek after them, labouring to get them for their treaſure, becauſe no more underſtand and know them and the excellency of them, they have no Spiritual judgment in ſuch things. Ask many men why they do not ſuch and ſuch things, why they take not ſuch courſes and wayes, that might verily prove gainful and very advantageous unto them; the anſwer uſually given is this, They have no underſtanding in ſuch things, they have no knowledge in ſuch wayes and courſes. Which holds moſt of all true herein, they know not Eternal good things, they underſtand not the ſurpaſſing excellency of them; and this is the reaſon they never look after them.

Here many men are like the Cock in the Fable, they are not acquainted with ſuch Jewels as God and Chriſt, Grace and Glory▪ are, and ſo had rather have their Barley-corn then all ſuch Jewels, they had rather feed upon the Onions and fleſh-pots of Egypt, th • n labour to be fed with that meat which endureth unto Eternal life.

I will not ask you what Ariſtotle (whom one calls Ʋltimus conatus Muſarum, as if Nature could not have ſent forth a greater Artiſt) or Plato; what Tully or • ato ever underſtood or knew any thing hereof, or laboured for an intereſt herein, they were Heathens and had no Scripture light, no revealed light; for even amongſt our ſelves who are called Chriſtians, there are many enjoying this kind of light, that yet know nothing of the excellency thereof. How many ſuch have a damnable ignorance, covering the faces of their Souls, as darkneſs did the deep at firſt, they have a very Chaos in their Souls, they are as it were ſhut up in a dark dungeon. We have (I fear) many that are no more acquainted with the worth and excellency of ſuch things then Heathens and Pagans, no more then ſavage Indians or rude Barbarians.

As your Batts and Owls can ſee well enough in night, but not in the day: So we have millions that do frequent our Church Aſſemblies, who though they have parts, abilities, and are of quick apprehenſions and great knowledge in the things of darkneſs, matters of ſin and the world, yet in the things of God and Heaven they are ſtark blind; ſays the Apoſtle Paul of ſome of the Corinthians in his dayes, 1 Cor. 15. 34. v. Some have not the knowledge of God, I ſpeak it to your ſhame: The like may we ſay of many of our hearers, there are many that have no knowledge of God, of Juſtification, Sanctification or Glorification; we ſpeak it to their ſhame, and it ought to be to their grief. In ſuch things they are very Sots and know nothing, they ſavour nothing but the things of the Earth, they re • iſh nothing but what flows from creature contentments, they know nothing of Eternal excellencies, all their knowledge lyes in Earthly things, becauſe Earthly things are all they mind: Herein they are knowing men indeed, herein they do abound with knowledge, but it is with ſuch a knowledge, as (like the Ostritches wings) make them out-run others upon Earth, and in Earthly things, but help them never a whit towards Heaven. And there are plenty of ſuch duſtheaps in every corner; but of perſons knowing of and labouring after Eternal excellencies, Hand facile invenies multis e milibus unum, there is a very great ſcarcity. Theſe are as Gideon's t • ree h • ndred, when the ignorant ones as the Medianites lye like Graſhoppers for multitude upon the earth; or as thoſe Syrians, 1 Kings 20. 27. v. they fill the Countrey, they darken the Air, as ſwarms of Flyes once did the Land of Egypt. What Cicero ſays of thankful men, may be ſaid of the fewneſs of theſe knowing men; Perraro grati reperiuntur, It is hard to find a thankful man; ſo is it hard to find men labouring chiefly for Eternal good things, becauſe it is alſo hard to find out men that know the excellency of them.

6. Reaſ. Becauſe men do not as they ought work upon their hearts ſuch Divine exhortations that they find in Scripture, which are backed with ſtrong reaſons and encouraged unto by many ſweet promiſes. If we had, ſaith one, a window in men's breaſts, we ſhould ſee this principle ingraven on their hearts, That the Goſpel is promiſes, and all their work is to believe them to be true. And ſo they never mind exhortations to labour after Heaven and Immortal life, after Salvation and Eternal happineſs; only they pleaſe themſelves with ſuch promiſes that God hath made of Heaven and Eternal rewards, making uſe of the promiſes to ſtrengthen their hopes for Heaven, but follow not the exhortations which call upon them, to labour for Heaven.

It is moſt true that a well grounded hope for Heaven and Eternal ſalvation is gotten by, and grounded upon the Word of God; hence it is called the Hope of the Goſpel, Col. 1. 23. v. becauſe it is gotten by the Goſpel and grounded upon the Goſpel. All a Saints hopes comes from the Scriptures; Pſal. 119. 49. v. Good is the Word of the Lord wherein thou haſt cauſed me to hope. Rom. 15. 4. v. That we (ſaith the Apoſtle) through the comfort of the Scriptures might have hope. And the promiſes of the Scripture are the Anchor of a Chriſtian's hope; that hope which any one hath of Heaven, if not founded upon a promiſe, it may rather be called preſumption then hope.

Promiſes are the ſureſt Pillars to build our hopes for Heaven upon; when that hope which is not built upon a promiſe ſhall ſuffer ſhip-wrack, then a promiſe will be as a planck upon which we may ſwim ſafe to the ſhoar of Heaven; then a promiſe will be as a Fiery Chariot to carry us up to heaven. Heaven is nothing elſe but the enjoyment of the promiſes, Heb. 6. 12. v. Be followers of them, who through faith and patience inherit the promiſes; that is Promiſsam illam haereditatem; the promiſed Inheritance. The promiſes are Heaven folded up; Heaven is the promiſes unfolded.