The Christians Labor and Reward, Sermon

The Christians Labor and Reward · Sermon

p. 11 Cor. 15.58. For as much as ye know that your labour is not in vain in the Lord.

WHAT Luther ſaid of Juſtification by Faith, that may we concerning the Reſurrection of the dead, Articulus eſt Eccleſiae ſtantis, aut cadentis; it is an Article with which the Church ſtandeth or falleth; Yet ſo foul an errour had taken the head of ſome Members in the Church of Corinth, as to deny this grand Truth, which S^t Paul calls in another place,Heb. 6.2.Heb 6:2 one of the principles of the Doctrine of Chriſt: how ſay ſome among you, there is no Reſurrection of the dead? v. 12. p. 2And, is it not ſtrange, that ſuch who profeſſed to believe the Reſurrection of Chriſt ſhould deny their own! but much more, that any in the Church of Corinth (eſpecially in thoſe early days) ſhould have ſuch a darkneſs found upon their minds, who ſtood ſo near the riſing Sun? and that while S^t Paul himſelf was yet alive, who had planted this Church; by this we ſee, though Truth is errours elder, yet errour is not much Truths younger. Though the Goſpel-Church was pureſt in the Primitive times, yet it ſoon began to corrupt in its Members. Not unapt therefore was his ſaying, who compared (in this reſpect) the gathering of Churches to the gathering of Apples, which when firſt gathered, may appear all fair and ſound, but then within a while, ſome amongſt them begin to ſpeak, and others to diſcover their rottinneſs. No doubt this Church of Corinth, and ſo others gathered by the reſt of the Apoſtles, appeared in their Members very ſound in the faith, and p. 3fair in their lives at their firſt embraceing of the Goſpel; yet ſome we ſee did thus ſoon diſcover corruption in both. Now to recover the tainted, and eſpecially to preſerve the ſound from this dangerous infection, the Apoſtle ſets himſelf to defend this Article of our Faith, well knowing, that this was a blow made at the root of Chriſtianity; which muſt needs fall to the ground, if this cannot be maintained; and he doth it with ſuch invincible arguments, that if any Heretick ſhall now deny it, the reaſon cannot be deficiency in the proof here given, but rather a criminous conſcience in himſelf, which makes him on his own defence, deny a Reſurrection, for fear of the Judgment which attends it.

Now the Apoſtle having done this, and withal ſhewn the glorious array, in which the Saints ſhall ariſe out of their beds of duſt: he then v. 55. ſings his foreign, or triumphant ſong over Death, and out-braves this King of Terrours to his face, that is wont to keep the hearts p. 4of poor Mortals in the miſerable bondage of a ſlaviſh fear. O Death where is thy ſting? O Grave, where is thy victory? As if he had ſaid, Death do now thy worſt, we fear thee not: thou mayeſt indeed get us into thy hands, but thou canſt not long keep us in thy power, fall we ſhall into the Grave, but we fall to riſe again, and when we ariſe out of our Graves, then ſhalt thou Death fall into thy Grave, never to ariſe again. Then v. 57. he ſings with an holy raviſhment of joy the praiſes of God, and Chriſt our Redeemer, by whoſe atchievement this glorious victory over death is won: The ſting of Death is Sin, and the ſtrength of Sin is the Law; but thanks be to God, which giveth us the victory, through our Lord Jeſus Chriſt. This indeed is our David, who cut off the head of this Goliah with his own ſword, killed Death by falling dead upon it; he unſtung this Serpent by receiving its ſting into his own bleſed body. He overcame this great Conquerour, by ſubmitting himſelf for a p. 5time to be conquered by it; when Chriſt loſt his life, then his whole Army of Saints won the day. Death now to them is no death, that which was their puniſhment as Sinners, is now their priviledge as Saints. That which ſtood amongſt the threatnings of the Law, and was the moſt formidable of them all, hath now changed its place, and is got amongſt the promiſes of the Goſpel. All things are yours, or Life or Death. 1 Cor. 3.21. So pretious an oyl doth our Apoſtle extract from this ſlain Scorpion; ſo ſweet an honey comb doth he find in this dead Lyons breaſt, and gives it into the hand of the Saints, to go eating of it, to their unſpeakable joy and comfort: but, is this victory over Death only matter of joy and comfort unto Believers? Oh no; Bleſſed art thou O Land, when thy Princes eat for ſtrength, and not for drunkenneſs; and, bleſſed art thou O Emanuels Land, when thy Saints feed on the priviledges and promiſes of the Goſpel, not to make them drunk with Pride, nor to lay them aſleepin Sloth; p. 6but to rèfreſh them to run the Race ſet before them, and the Joy of the Lord becomes their ſtrength; the Apoſtle therefore goes on to improve and cloſe up his diſcourſe on this ſubject with an Exhortation to Duty; Therefore, my beloved brethren, be ye ſtedfaſt, always abounding in the work of the Lord, that is, be ſtedfaſt in the faith of the Goſpel, and eſpecially in the belief of this particular Article of our Chriſtian faith, the Reſurrection of the dead, and then live up unto this belief; walk and work as for God while you live, as believing you ſhall, when dead, riſe again. Now my Text hath the nature of a powerful Argument to inforce this Exhortation upon them, for as much as ye know, that your labour is not in vain in the Lord.

In which words theſe two things are obſervable. Firſt, the Nature and Quality of the ſervice or work of God, it is a Labour; the Apoſtle changeth the the word foreign, i. e. Work, which he p. 7had uſed in the Exhortation immediately preceding into this of Labour, and that not foreign, which ſignifies any ordinary labour but foreign, which imports the hardeſt of labour; Negotium, quod nos caedit & quaſi vires frangit, ſaith an Etymoligiſt, and this we may conceive to pre-occupate an Objection of ſuch that could be willing to do ſome work, but afraid of meeting with too much labour.

Secondly, Here is the reward that ſweetens this labour, and may make the Chriſtian more eaſily ſubmit unto it. For as much as ye know your labour ſhall not be in vain in the Lord. In which, firſt, here is the certainty of the reward, foreign, knowing, or ye know, your labour is not in vain. It is not an uncertain ſurmiſe, taken up by a ſelf-flattering hope from ſome eaſie ground of a weak fortaſſis, or may be; but ye know it upon infallible grounds; ye doubt no more of the being of another World, where God will reward his faithful labourers, then ye do of the p. 8being of this which you ſee with your bodily eyes, and live at preſent in. Here you know it, though here you do not receive it. Secondly, the tranſcendency of this reward, 'tis a great reward as well as ſure. For there is a foreign in this Phraſe, an elegant figure in Rhetorick, wherein more is meant than is ſpoken: the words ſound low, but the ſenſe is high. You ſhall not loſe your labour, that is, you ſhall be infinite gainers by it, you ſhall receive a reward greater than now you can conceive. Thus in our own Language we are wont to ſpeak, when we would make one willing to do a work we ſet them about, we'll ſay to him, you ſhall not repent doing of it, you ſhall not be a loſer, or work for nothing; in which we intend more than we expreſs, that it ſhall redound to his great advantage. Thus here under this expreſſion, your labour is not in vain, is intended no leſs than Heaven, that exceeding great and eternal weight of glory, which no tongue of men or p. 9Angels can expreſs how great it is.

Firſt of the firſt, the nature or quality of the Chriſtians work; his work is a labour, and ſo will every one find it, that means to be faithful in doing of it. Man is born to labour, and the Chriſtian is not born again to be idle; God ſends not his ſervants into the World as a Play-houſe, but Work-houſe; and ſuch a work it is which he appoints them, as is not an idle mans buſineſs, that may be done ſitting at his eaſe on the chair of ſloth, but requires his greateſt pains and diligence; therefore Chriſtianity is in Scripture compared to the moſt toylſom imployments: is it a labour to run a race, which ſtrains all parts of a mans body; what is it then to run this ſpiritual race, which is every ſtep of the way up-hill, and ſtraineth not legs and lungs as the other doth, but faith and patience which is a harder exerciſe? Is the Husbandmans work laborious to plow up his ſtiff ground, and with many a weary ſtep to go ſowing his heavy land, eſpecially p. 10in a wet ſeaſon? what then is the Chriſtians labour, who is to plow on the Rock, to break up an heart by nature, harder than ſtone, and whoſe whole life is a wet ſeed-time, he living in a Valley of tears. Is the Souldiers work laborious and hazardous, who muſt be content to lye hard, and fair hard, and which is more, prepare for hard blows, and knocks, yea wounds, and death it ſelf? then the Chriſtians cannot be eaſie, who muſt deny himſelf, and take up his Croſs and follow Chriſt, and that cheerfully, amidſt all his loſſes and croſſes. For this Captain non amat gementem Militem? loves not a Souldier that followeth him groaning and grumbling. But for the further clearing and amplifying this point, it will not be amiſs to deſcend to ſome particulars, to diſcover what it is that makes the Chriſtians work ſo laborious and difficult; and in the next place, why God hath charged Religion with ſo much labour, and ſo many difficulties.

p. 11Firſt of the firſt, The vaſt circumference of his duty; the more ſtrings an Inſtrument hath, the more art is required to handle it well; the larger the Field is, the more labour it will coſt him that is to Till it; in a word, the greater the Servants charge is, and the more buſineſs which lies upon his hánds, the more care is needful to tend it; and where the care muſt be great, the labour cannot be little, becauſe care is it ſelf one of the greateſt labours: O how great then is the Chriſtians labour? whoſe care and duty has no leſs compaſs than the commandment of God, which is of ſuch vaſt comprehenſion, that the Pſalmiſt, who ſaw an end of all perfections, could ſee no end of it. Pſalm 119.96. I have ſeen an end of all perfections, but thy commandment is exceeding broad. The Commandment here includes both Law and Goſpel, and the Chriſtians duty extends to, yea, diffuſeth it ſelf over both. Firſt, the Law Moral, this is bound upon the Chriſtian in point of duty to make it his rule, as ſtrictly as it p. 12was upon innocent Adam himſelf, though not upon ſuch ſtrait conditions, and diſmal conſequences. The Chriſtian is bound to it upon peril of contracting ſin, though not of incurring death and damnation; the Chriſtian hath no more liberty to tranſgreſs the Law than Adam had, though he hath a promiſe of pardon upon repentance, when he hath ſinned, which Adam had not; how indeed can we imagine that Chriſt, who was made a curſe for ſin, would come to be a cloak to ſin? now is it an eaſie work, for the Chriſtian to keep his heart in a ſincere compliance with, and reſpect to, this Law in his daily walking? a Law which is ſo large, as reacheth from Heaven to Earth, commanding us to keep a conſcience void of offence to God and Man; a Law ſo pure and preciſe, that forbids all ſin, omiſſions of good, as well as commiſſions of evil; that indites him for a Murderer that doth not feed his Brother (yea his Enemy) as well as he that ſtabs him to the heart; him that doth not pray to God, p. 13as well as him that doth curſe him; the barren Heath without good fruit, as well as the Dunghil-life of the profane ſinner filled with the ſtinking weeds of groſs crimes, that condemneth ſudden paſſions, as well as deliberate ſins; that bindeth the ſoul to its good behaviour, as well as the hands. Is it an eaſie thing to hate every falſe way? to be ready to every good work? to have reſpect to every Command, which yet he muſt have that will not be put to ſhame, Pſal. 119.6. willing in all things to live honeſtly. Yet this he muſt do, that will keep a good conſcience, Heb. 13.18. is not here enough to fill the Chriſtians head with care, and his heart continually with an holy fear and trembling? But this is not all his work; for ſecondly, the Evangelical Law is alſo bound upon the Chriſtian; the ſum of which the Apoſtle gives us in theſe two comprehenſive duties,Acts. Repentance towards God, and Faith towards our Lord Jeſus Chriſt; and are theſe to be got, or exerciſed when got, without p. 14labour? When the poor Chriſtian hath done his utmoſt to keep the Law, how far ſhort doth he fall of that exact Rule? Now theſe deficiencies and obliquities call for repentance, and is it eaſie for him to comply with this duty? is it eaſie to rifle his conſcience, and ſearch his own heart, ſo impartially, as if he forgot it was his own houſe he was ſearching, and his own ſhame he was to diſcover; yet this is a neceſſary antecedent to the act of repentance: how can he correct the Errata's or faults of a book, that never read nor examined it? and to do it ſurely will coſt ſome pains. I confeſs this review the Chriſtian is to make, is more eaſily done, when he doth it daily, and examines his life (if I may ſo ſay) ſheet by ſheet, as it is printed off in every particular days converſation: but even this is a labour too heavy for a ſlothful heart to endure, is it eaſie when the poor creature hath found out his many ſins and failings, upon this review, to get his p. 15heart into a melting frame and ſorrowful ſenſe of his ingratitude and diſingenuity to God in them, ſo as to throw up thoſe ſweet morſels with more bitterneſs of ſpirit, than they were ſwallowed down with pleaſure. In a word, Is it eaſie for the poor Chriſtian to get theſe Inmates out of doors, which he hath ſo unadviſedly let in, to clear his affections of that poyſon, with which theſe his ſins have infected them? Is it eaſie to recover the ſtrength of his reſolutions, which his ſins muſt needs have much looſned and weakned? The ſecond great duty of the Goſpel is Faith, and this is as hard as the other; for indeed the difficulty of believing makes that of repenting ſo hard. Is it eaſie to aſſent to the truth of theſe Myſteries of the Goſpel, which are contrary to the apprehenſions of corrupt reaſon, and beyond the comprehenſion of the Chriſtians moſt elevated underſtanding? Is it eaſie for one of a wounded ſpirit, ſunk and dejected as low as Hell, under the heavy ſenſe of p. 16his guilt, to lift up an eye of faith to the promiſe, and to conceive a hope, that ſuch a Wretch as he hath been, may ever find grace and favour in the eyes of a juſt and holy God? Verily, it is a wonder little leſs, than that of the Prophets, in making Iron to ſwim; it is eaſie for a ſtupid ſinner (indeed) to dream of a pardon, while Conſcience is aſleep; but when this is once throughly awake, only he that can ſtill the waves and winds in a ſtorm at Sea, can pacifie this, can give either power to believe, or peace in believing. Is it eaſie to repent, and bring forth the meet fruits of it, good works, and not to make them the Idol of our truſt? not to relye on the firſt to procure our pardon here, nor on the other to purchaſe our reward hereafafter; but to rejoyce only in Chriſt Jeſus, as the ſole entire object of our truſt for both.

Secondly, The curious Sculpture with which every Duty in Religion muſt be engraved, to render it acceptable p. 17to God, a miſcarriage in any of which is (like an hair on the writers pen) enough to mar and blot his faireſt copy, for bonum ex integris. First, every duty in Religion, to render it acceptable to God muſt ſpring from a ſupernatural principle. It is not labour in the Lord, except the labourer himſelf be in the Lord. Actio ſequitur vitam, a carnal man can do no other than a carnal action, though the matter of it be ſpiritual. A dead ſtate can have no other but dead works, a corrupt Tree cannot bring forth good fruit. Mat. 7.12. Secondly, the Chriſtians work muſt be performed with an holy fervor, Thou hast commanded us to keep thy precepts diligently. Pſalm. 119.4. foreign valde, vehementer. The word is emphatical, importing an exerting the utmoſt force of our Souls. Zeal is the religious part of our affections, the firſt-born and ſtrength of a mans ſpirit, and therefore God ſets it apart for himſelf, as his peculiar portion, fervent in ſpirit ſerving the Lord; without this, he accounts himſelf ſlighted, p. 18not ſerved, and accordingly deals with ſuch cold ſervitours, giving them as cold welcom as they do him ſervice; curſed is he that doth the work of the Lord negligently; If we would repent, we muſt be zealous and repent, Rev. 2. v. 2. if hear the word, we muſt be ſwift to hear; if pray, it muſt be an effectual fervent prayer, or elſe it is but thuribulum ſine prunis, a cenſure without fire. If we would give an alms, we muſt draw out our ſoul, as well as our purſe to the hungry. Now thoſe imployments are counted moſt laborious, to which moſt ſtrength and force muſt be put, and thoſe which intend the powers of the ſoul, more than ſuch as ſtrain the limbs of the body; the Scholars labour in his ſtudy, is more ſpending, than the Plow-mans in the field. What then is the Chriſtians labour, which exerts the zeal and heat of his ſpirit? O how hard is it to kindle, or kindled, to keep this heavenly fire alive, on a hearth ſo damp and cold as our heart is? Thirdly, the Chriſtians p. 19work muſt be done from a right motive to a right end; Firſt, a right motive from obedience to the will of God, and that ſuch as ſprings from the love of God; he doth not Gods work that doth not obey him, and he doth not obey him, that doth not love him, that only being true obedience, which is hearty obedience. Ye have obeyed him from the heart;Rom. 6.8.Rom 6:8 and that only hearty obedience, which is loving; for love hath the regency of the heart, and it goes only whither love carrieth it. O how hard is this, where there is ſo much of the ſlave, even in thoſe that are children? where Hagar ſo oft overtops Sarah's ſervile fear, our filial affection; Secondly, it muſt be to a right end; it is in vain to wind up the watch, if it be not ſet to the right figure, or to draw the Arrow (though to the head) if the Archers eye direct it not to the right mark; Zeal winds up and draws forth the powers of the ſoul, it makes the Chriſtian act vigorouſly, and forcibly: but if ſincerity (which is the ſingleneſs of the ſouls eye) be not preſent p. 20to direct it ultimately to the glory of God, the labour is in vain; the faſter a man goes, (when out of his way) the worſe; for the faſter he goes, the further he hath to come back: he that is ſlothful in the Lords work doth diſpleaſe him, but he that makes a great buſtle in Religion, and by this his activity calls others eyes to behold his zeal, yet ſecretly intends his own, not Gods praiſe, provokes him more, becauſe more hypocritical in what he doth: hypocriſie being to ſin, what putrifaction is to diſeaſes; the more of this in a diſeaſe, the more dangerous it makes it; the more of that in a ſin, the more abominable it makes it: nay further, though the aim be not falſe, yet if that which God allows to be our inferiour end, be made our ultimate, it depraves the action; if I aim at the comfort and relief of a poor mans neceſſity in my alms (which I may and ought) yet if this be the higheſt I look, and my eye paſſeth not through this, to the glorifying of God, it becomes unacceptable; p. 21a man may loſe the prize by ſhooting ſhort, as well as wide of the mark; now how hard to keep our eye fixed on this ultimate end? truly even as hard as to keep our eye fixt on a ſingle object, through an Optick Glaſs, held by a trembling hand. Fourthly, Every Duty muſt be timed aright; the Chriſtians life is full of duties, and thoſe very various; now he is called to exerciſe himſelf in one, then in another; now to pray, anon to meditate; now to be in his Cloſet, then to be in his Shop about his worldly calling; now to private, then to publick; now to reprove, then to encourage or comfort his Brother. As one that hath a Shop full of divers Tools, all neceſſary for his Calling, but this for that purpoſe, and that for this in it; now if he ſhould cut with his Axe, when he ſhould ſmooth with his Plain, he would ſoon ſpoil his work; that which is at one time a Duty, would, if done, at another be a Sin. Diligence in our worldly Calling on the week day is the work of the Lord; p. 22but the ſame on the Lords day would be Satans; no doubt as many a fair Child hath been loſt by an untimely Birth, ſo many a good Work ſpoiled by an unſeaſonable performance; and to diſcern time and judgment for our actions, requireth both wiſdom and care, and theſe labour and pains.

Thirdly, The difficulty the Chriſtian finds to order his Converſation, ſo that his care for one part of his work may not hinder him in another. Now the reaſon of this difficulty, is the ſeeming contrariety of ſome duties to others: Seeming, I ſay, not real, indeed it is in Satans ſervice only (not in Gods) that there is a real contrariety of work: Errors have their oppoſites; he that maintains one, cannot, if he underſtands himſelf, hold ſome others; ſo in Practical Luſts, ſome are at ſuch a feud, that when one is in the Throne, the other is kept under, but all Truths agree lovingly together, being all but one Faith; and ſo do the Graces of a Chriſtian, being all the effect of one and p. 23the ſame Holy Spirit; they do no more hinder one another in acting, than the ſeveral wheels in a well made Clock do one anothers motions; or the various members of the body, one the others Operations and Functions; yet, I ſay, there is a ſeeming contrariety. And as it requires Art and care to touch the ſeveral ſtrings of an Inſtrument, that have different Sounds, ſo as from all may reſult one harmonious ſound, ſo much more holy skill and care in a Chriſtian to exerciſe theſe many various Graces, and perform ſo many divers Duties, in ſuch a ſweet concurrence and fellowſhip, that from all, there may reſult an uniform Holineſs in the courſe of his life. The Chriſtian muſt be Zealous, but leave room for Diſcretion, or elſe like a Ship that hath all Sail and no Ballaſt, he'll grow top heavy; he muſt fear to ſin, and yet hope in the Mercy of God, when he hath ſinned and repents of it; 'tis his duty to draw near to the Throne of Grace with an Holy boldneſs; but it p. 24is his duty even then to preſerve an Holy awe and reverence; he muſt be ſenſible of the hand of God when afflicted, or elſe he is not a Man; but then he muſt bear it patiently, or elſe he is not a Chriſtian; he muſt be meek and lowly in his carriage to all, even the meaneſt, yet muſt keep an high courage and noble reſolution, not to be turned out of the path of Duty for the frowns of the greateſt; he muſt love his Brother but hate the ſin he commits; how many ſuch riddles are there in Religion? Now is it an eaſie work for the Chriſtian to drive his Charriot in ſo narrow a path, without juſtling one duty againſt another; to hold a fair and friendly correſpondence with all theſe duties, and not ſet one at variance with the other?

Fourthly, The great oppoſition the Chriſtian meets with in doing the Lords work, makes his labour ſtill greater. Other men can work in their Shops quietly, and few or none will moleſt them, much leſs throw ſtones at them; p. 25but the Chriſtian he's hindred from all hands. Firſt, The fleſh within controuls him, luſting againſt every good motion and holy action which the Spirit of God ſtirs him up unto; ſo that he is forced to diſpute his way before he can come at his work; much ado to anſwer what the fleſh objects againſt every duty he is to perform. Would he pray, then the fleſh begs time, and will be putting it off for a more convenient ſeaſon, ſome other buſineſs it ſtarts firſt to be done; would he give an Alms, the fleſh aſks him, whether he meaneth to be a beggar, and give that to others which himſelf may want before he dyes? would he reprove a ſinning Brother, then why will he be a buſie body in other mens matters, and loſe a Friend in doing a thankleſs office? would he bear witneſs to the Name and Goſpel of Chriſt, then pity thy ſelf is its counſel? no duty but it either keeps from it, or diſturbs in it; ſo that he needs a Sword as well as a Trowel to lay every ſtone in his Spiritual building. p. 26Secondly, A body of fleſh hangs heavy upon him; the body was at the firſt, and ſhall again be at laſt in Heaven a wing; but now, alas, 'tis a weight to mans Soul, and that an heavy one; it ſhould indeed be the Souls ſervant, but now the Soul is fain to tend and wait upon that, to provide Food to keep, and Phyſick to reſtore its Health; yet when all is done, it proves no over meet help to the Soul; if it be ſtrong and healthy, then like a pamper'd Beaſt, it grows crank and wanton, ready to throw its rider, which made Saint Paul keep down his body; yet if the Soul diſcipline it but a little too ſeverely, then 'tis feeble and tyred. Thirdly, The World, this makes no ſmall oppoſition. Firſt, The things of the world; the Chriſtians worldly calling is ready to filtch the time which ſhould be ſpent in the Chriſtians general; Martha is in the Kitching, when ſhe ſhould be in the Chappel; the enjoyments of the world, how enſnaring are they? ſenſual delights, ſo ſweet Wine, that when the p. 27cup is at our lips, we cannot drink little, and ſo heady and intoxicating that we cannot bear much: when troubles come, how hard to keep from extremes, making too light of them, or thinking them too heavy; we are prone either to deſpiſe them, or to faint under them. Secondly, The men of the world, theſe are oft a ſnare to draw the Chriſtian into ſin, ſometimes a whip in the Lords hand to ſcourge him for his ſins, but always a ſore vexation to the Chriſtian by their ſins. Laſtly, The Prince of the world brings up the rear; he like a roaring Lion comes fell out of his Den, and runs full month at him: ſuch a bold and brazen faced Enemy, that he is not afraid or aſhamed to tempt the chaſteſt Soul to the fouleſt crimes: he that durſt tempt Chriſt himſelf to devil-worſhip and ſelf-murder, what will he not dare to attempt upon the beſt Chriſtians? and he is as ſly as bold; an Art he hath of inſinuating and winding in his head before the Chriſtian can diſcover his deſign; he hath more baits p. 28than one to his hook and knows how to fit every ones pallat; if he cannot make the Chriſtian wallow in the mire of fleſhly luſts, then he tempts to Spiritual ſins: if he will not be ſo prophane as to live without Religion, he'll try to make him an Hypocrite in Religion; if that ſucceed not, he'll try to blow him up into a proud conceipt of his Sincerity; if that will not do, he'll labour to abuſe his Humility into dejection, and make him think worſe of himſelf than he is. Laſtly, He is as importunate and reſtleſs an enemy, as he is bold and ſly; like Marcellus the Roman Captain, of whom Hannibal ſaid, he was the oddeſt man he ever met with; for whether he did beat; or was beaten, he would not be quiet: if Satan gets a victory, he purſues it without mercy, never loſing an advantage given him; if he be worſted, he rallies and comes on again with more rage. Thus he dogs the Chriſtian to the laſt breath, and never leaves till the Chriſtian be got into Heaven it ſelf, where he cannot p. 29come at him. Now if any can go through all this work, and withſtand all this oppoſition without labour, or with but a little, he hath learnt an Art, and got a ſleight, which the reſt of his brethren never knew; and we may bid him, as the Emperour did Acctius, ſet up his ladder, and go to Heaven away by himſelf alone.

Queſt. But why hath God charged his peoples work with ſo much labour, travel, and trouble?

Anſw. Firſt, Therefore they have ſo much labour here, becauſe they ſhall have none at all hereafter; they ſhall in Heaven reſt from their labours, therefore it is fit they ſhould have ſome on Earth; otherwiſe, ſome Graces could never be exerciſed, and ſo their excellency would not be known, and conſequently might ſeem to be Created in vain; there reſulting from them neither benefit to the Saint, nor Glory to God. To name but one, how ſhould the excellent Grace of Patience (which ſhall have no occaſion for its exerciſe in p. 30Heaven) be ever ſeen, if no part were given it to bring it upon the ſtage in this world? and what can diſcover Patience, but labour and trouble? we had never heard of Job, probably, but for his Patience; and I am ſure we could never have heard of his Patience, if we had not alſo heard of his Tryals: indeed there is a great decorum in this diſpenſation, that the Chriſtian ſhould have his Patience tryed in this world, where God himſelf hath his own Patience ſo much exerciſed: that they ſhould endure ſome affliction from God, where God bears with ſo much ſin from them.

Secondly, God doth this, that his people may give good proof of their high eſteem of the promiſed reward; it was an unſpeakable▪ contempt which Adam caſt upon his happineſs to ſell it for a trifle; how could he more deprize it? God therefore reſolved, that before he reſtored him, or any of his to their loſt happineſs, they ſhall firſt reſtore what he ſo vilified, to its due p. 31place in their eſtimation; and becauſe no more convincing Argument can be given of the high price we value Heaven at, than by the great labour we are willing to take, and trouble we are ready to endure for the obtaining of it; therefore he hath charged the Chriſtians work with ſo many labours and difficulties, that by our digeſting theſe, to obtain that, we may give, indeed, a real proof that we prize Heaven at a rate Superlative to all that is here below. Thus Caleb ſhewed his high account of Canaan, when he was not cooled in his deſire of it, nor quailed in his courage with the high Walls, and high Gyants upon them, which rendered the attempt difficult and hazardous; but crys,Numb. 13.30.Num 13:30 Let us go up at once and poſſeſs it, for we are able to overcome it. Whereas the other faint-hearted Iſraelites are ſaid to deſpiſe the good land, Numb. 14.31.Num 14:31and why, but becauſe they valued their eaſe and ſafety at an higher rate than it?

Thirdly, That he may make his Peoples p. 32reſt in Heaven ſweeter when they come to it: There are three joys mentioned in Scripture, as the greateſt this world hath; the joy of Harveſt, the joy of Victory, and the joy of a Woman that hath brought forth a Man-child; now all theſe joys are uſhered in with great labour and travel; paſt troubles ſwell preſent joys; for beſides the pleaſure which is ſucked from the preſent good enjoyed, there is a further acceſſion of joy made, from the remembrance of paſt labours and perils happily now conquered; the more hazardous the Battel was in the Fight, the more pleaſure the Conqueror hath in his Victory. It would eaſe the damned of ſome of their ſorrow, could they forget the poſſibility they once had of being happy; and it would deprive the Saint of much of his acceſſory joy in Heaven, did he not remember the danger he once had of falling into that miſery, which there he needs not fear.

I ſhall apply this Point only to two ſorts of Perſons. Firſt, To thoſe that have p. 33ſlighty thoughts of Religion, who think it an eaſie thing to be a Chriſtian here, and no hard matter to be ſaved hereafter, Secondly, To thoſe that are ſo far from believing it thus eaſie, that (through the ſuffuſion of Melancholy and Satans Art, who thickens this darkneſs) apprehend it ſo hard a labour, as renders it next to impoſſible; whereby they are diſpirited from making any vigorous endeavours in Religion, fearing they ſhall never overcome the difficulties which attend it; and as good they think it is to ſet ſtill, as riſing to fall deeper at laſt into condemnation. Thus, the Ship cannot ſail if it hath no wind, or too ſtrong and violent a one. My deſire is to undeceive thoſe, and thereby to do a kindneſs to them both. Thoſe that think it ſo eaſie to be a Chriſtian, no hard matter to obtain Salvation; I would endeavour to ſhew theſe what a deluſion they are under, and danger they run, by fancying the Bridge to. Heaven wider than it is: But where, may ſome ſay, dwell theſe p. 34Men I am now directing my ſpeech unto? I wiſh they did not ſwarm every where, and made not the greateſt number in moſt of our Towns and Congregations. I ſhall point at a few: Firſt, He that conceits himſelf a Chriſtian, and nouriſheth in him an hope of Salvation, even whilſt his life is prophane, he, no doubt, thinks it too eaſie to be a Chriſtian; when a man ſhall think Chriſt will own him as his, meerly for his Chriſtian name, and not reject him for his Heatheniſh Practices, thinks that his heart is good, though his life be wicked; whereas his life could not be wicked, if his heart was not ſo (for out of the abundance of the heart the mouth ſpeaketh) when men ſhall think they are Gods Servants, though they be the Devils Labourers; that God is their Friend, when they declare themſelves every day his Enemies. In a word, to think they ſhall leap at death, è coeno in coelum, out of Delilahs lap, into Abrahams boſom; is not this to make it an eaſie thing to p. 35be a Chriſtian, and no hard matter to be ſaved? and where is any one (who hath not firſt been convinced from ſome work of the Spirit) ſo bad, that is not yet thus kind to himſelf? yea, have they not commonly the ſtrongeſt Faith, who have the weakeſt Grounds for it? they build up Sion with blood, and Jeruſalem with iniquity, yet will they lean upon the Lord,Mic. 3.Mic 3 and ſay, is not the Lord amongſt us, none evil can come upon us? Who knocks more boldly at Heaven Gate to be let in, than they whom Chriſt will reject as workers of iniquity? O what a deluſion is this! Caligula never made himſelf more ridiculous, than when he would be honoured as a God, while he lived more like a Devil. Before you would have others take you for Chriſtians, for Gods ſake, prove your ſelves men, and not beaſts, as you do by your bruitiſh lives. Talk not of your hopes of Salvation, ſo long as the marks of Damnation are ſeen upon your flagitious lives. If the way to Heaven were p. 36thus eaſie, I promiſe you the Saints in all Ages have been much over-ſeen, to take ſo great pains in mortifying their luſts, in denying to ſatisfie their ſenſual appetite, ad quid perditio haec, to what purpoſe did they make ſo much waſte of their ſweat in their zealous ſerving God? and of their tears, that they could ſerve him no better, if they might have gone to Heaven, as theſe men hope to do? That Fryar was far more ſound in his judgment, in this Point, who Preaching at Rome one Lent, when ſome Cardinals, and many other great ones were preſent, began his Sermon thus abruptly and Ironically. Saint Peter was a Fool, Saint Paul was a Fool, and all the Primitive Chriſtians were Fools; for they thought the way to Heaven was by Prayers and Tears, Watchings and Faſtings, ſeverities of Mortification, and denying the pomp and glory of this World. Whereas you here in Rome, ſpend your time in Balls and Masks, live in Pomp and Pride, Luſt and Luxury, and yet count your ſelves p. 37good Chriſtians, and hope to be ſaved: but at laſt you will prove the Fools, and they will be found to have been the Wiſe men. Did ever any man arrive at London by going from it? every ſin is a ſtep from God, and the more we ſin, the further we depart from God. Doth not he then take a wiſe courſe to come at laſt to the full enjoyment of God in Heaven, who by a lend wicked life runs as far from him, as his legs can carry him?

Secondly, They who think they are good Chriſtians, and fair enough for Heaven, though they have no more then a Negative Holineſs; the beſt that can be ſaid of them, is, they are not ſo bad as the worſt; they do not take ſo much pains for Hell as others; but none for Heaven; they labour not ſo much in the Devils work; but work not at all for God: like thoſe in the Goſpel, they ſtand idle all the day long, and yet hope for a peny at night, though they never entred into Chriſts Vineyard: they are ſo far from labouring in the p. 38work of the Lord, that they will not touch his work with one of their fingers. Do not theſe think it very eaſie to be Chriſtians? as if God was bound to ſave them, but they not bound to ſerve them. Is not Heaven called a reward? and what reward can be expected where no work is done? if ſome that work ſhall be denyed all reward, becauſe they did not labour at it; and ſome ſeek, that ſhall not be able to enter; becauſe they do not ſtrive; then miſerable muſt thy condition be, who falleſt ſhort of thoſe, who themſelves fall ſhort of Heaven.

Thirdly, Formaliſts and ſlothful Chriſtians; and how many are theſe? who will not be Atheiſts to live without all Religion, but reſolve not to be Zealots. They are more then key-cold, but are afraid to be too hot in their work; they are not idle, but cannot be perſwaded to be diligent; they love ſuch a temper in Religion for their Souls, as they do a Climate for their Bodies to live in; it muſt be a very temperate one; p. 39afraid to exceed only in Piety and Holineſs, in which alone there can be no exceſs. Oh what a deluſion is this! he that will chuſe another temper for his Religion, than God hath commanded, had need provide another Heaven for himſelf, than God hath prepared; for that is given to the zealous Labourer, not the lazie Loiterer. The violent are they which take this Kingdom by force; a man may be ſure of Hell with a little pains, but Heaven will certainly be loſt without our labour and diligence: and the reaſon is, becauſe every man is born in a ſtate of ſin and damnation, and ſo needs no more than to fit ſtill in that ſtate, to bring inevitable deſtruction upon him; to Hell he will come ſoon enough, though he gallop not ſo faſt as others in riot and exceſs. But, alas, we are born afar off from God and Heaven; much labour is required to get into the way that leads to life Eternal; and when we are in it, many a weary ſtep to take, abundance of work to diſpatch; ſins to mortifie, p. 40temptations to reſiſt, afflictions to endure, impaired Graces to repair, weak to ſtrengthen, and to perſevere in all this labour, till death it ſelf takes us off. This we muſt do, or elſe (as Saint Paul ſaid of their abiding in the Ship) we cannot be ſaved. It is with the Chriſtians Spiritual Life, (in this reſpect) as with his natural; his body hath within it ſelf, that which is ſufficient to cauſe the death of it, but not to maintain its life. This proviſion is without; as a man, he will dye, though he make no uſe of knife or halter to diſpatch himſelf: not taking food, or not uſing phyſick will do it alone: Thus the Chriſtian hath enough within him to procure his Spiritual death, and conſequently his Eternal; but not to maintain his Spiritual life. The proviſion for this is out of himſelf, his ſufficiency is of God, 2 Cor. 3.5. and this ſufficiency God gives not in an immediate way, but by appointed means, which he requireth their care to make uſe of (as he did the Iſraelites p. 41hands, to gather and bake their Manna) and ſo by bleſſing his means, and their care in uſing of it, their Spiritual life is preſerved and nouriſhed unto Eternal life. Now, when any ſhall thus extend his care to the uſe of all appointed means, and intend the faculties of his Soul induſtriouſly (as he ought) in the uſe of them, and ſhall have continued ſome conſiderable time in this exerciſe; then, and not till then, will he be a competent judge, to tell us whether it be a ſlighty buſineſs, to be a Chriſtian indeed or not.

Secondly, A few words to thoſe who will acknowledge the labour of Chriſtianity to be great; but that is it which is their diſcouragement, and ſcares them from entring into that ſervice, which will coſt ſo much pains, and bring ſo much trouble. I ſhall leave ſome Conſiderations to be pondered by them, which, I hope, may eaſe them of this too deep an apprehenſion of the Chriſtians labour.

Firſt, Chriſtianity, 'tis confeſt, is a p. 42labour, but a neceſſary labour; it is not, indeed, the part of a wiſe man, to labour, or hazard much for that he little needs; yet for ſuch things is it (God knows) that moſt men beſtow their greateſt toyl and travel; to obtain that which they may have (ſpecie aut valore) and ſpare this their pains alſo; as Cyneas told Pyrrhus, when he ſaid, after ſuch and ſuch Kingdoms Conquered by him, then we will ſit down and live a merry life. But why, quoth Cyneas, may we not do that already without all this trouble? I confeſs (conſidering the preſent frame of Carnal mens hearts) they are under a kind of neceſſity of what they inordinately deſire. The Covetous man muſt have his Gold, the Voluptuous man his Pleaſures; or elſe they cannot enjoy themſelves: but this neceſſity is no other than that of a Dropſie man, for his unmeaſurable drinking; for was this mans diſeaſe, and the other mans luſts purged out, both their neceſſities would ceaſe alike; but Heaven is abſolutely neceſſary to p. 43all, whether they think ſo or no. Better we had the Soul of a Beaſt, than having the Soul of a Man, not to have at laſt that perfection and happineſs, for which this Immortal Soul was made. And this thou canſt not have, except thou wilt take the pains to walk in the ways of Holineſs, which lead to it; thy Soul (poor man) is haſtning apace to its laſt and eternal ſtate, which will be either in Heaven or Hell: the Happineſs of the one invaluable, the miſery of the other intollerable, and both interminable. If thou beſtirreſt not thy ſelf, and that timely, to take hold of Eternal Life, Hell is at thy back to take hold of thee. Now is there any room left in this caſe for deliberation, when de vitâ aut morte aeternâ agitur? is it now time to ſay, ſhall I labour to be ſaved, or ſhall I not? It may in ſome caſes be more eligible to loſe our temporal life, than to be at pains to ſave it. If Caeſar told the Marriner, in a ſtorm, it was neceſſary he ſhould ſail, not that he ſhould live; then ſurely with p. 44much more reaſon may the Chriſtian ſay; yea, muſt he ſay, it is not neceſſary I live here, but 'tis neceſſary while I live, that I perform the voyage God hath impoſed on me; that I launch forth into his ſervice, whereby I may make ſure of Eternal Life, though with the loſs of my Temporal. But no worldly neceſſity can be ſuch, as ſhould controul our care in the other. Get Eternal Life, and thou wilt find again that life thou didſt loſe in getting it; but loſe Heaven, and in Hell thou wilt ſee all thoſe paltry gains loſt, to keep which a while, thou didſt loſe Heaven.

Secondly, Conſider, the greateſt labour and trouble the ſervice of God will put thee to, is incomparably leſs, than the leaſt pain the ſinner ſhall find and feel in Hell. What is the trouble a Chriſtian is at in Mortifying a Luſt here, to the torment which the enraged Conſcience of a Damued Soul will put him to there, for not Mortifying of it when time was? what is the ſorrow which the Saint feels here, whilſt he p. 45mourns for his ſins in hope of pardon, to the horror of a Reprobrate anguiſh in Hell, imbittered with deſpair: what is the Chriſtians loſs to part with his Temporals for Chriſts ſake, to the Sinners parting with God and Heaven, never to ſee his bleſſed face more? in a word, what are the flouts and reproaches which the Saint hath from a wicked world, to the Sinners portion; when God, with all the Holy Angels and Saints, ſhall laugh at their deſtruction. If the love of Heaven will not move you to ſubmit to the ſhort labour which attends the ſervice of God, let the fear of Hell do it.

Thirdly, Though the Chriſtians labour be hard, yet there are many things alleviate the burden of it.

Firſt, The ſumbleneſs of the Chriſtians work to his renewed Nature; the trouble of a work is much as the mans mind ſtands to or againſt it. It would be a tedious buſineſs to an ignorant Ruſtick, to be locked up in a Scholars Study, and there be made to ſpend his p. 46time amongſt his Books; but the true Scholar needs not be forced or wagered to this work; his delight in it, takes away the labour of it; non inveni (ſaid one) in hoc mundo requiem niſi in angulo cum libello; it were a great calamity, to a ſlothful daſtardly ſpirit, to be made to endure the labour and hardſhip of a Souldier: whereas a generous Soul, would prefer it before eaſe and gain at home; mea ſit laborum major pars, pecuniâ autem, abundet quis volet, was Achilles his ſpeech; give me the labour, let who will take the money. To a ſenſual heart, what more unpleaſing then Heavenly Meditations? yet what more delighted David? To a carnal heart, the Commandments of God are all hard ſayings, becauſe, contrary to his unholy nature: but to a Gracious Soul, none of them are grievous; he loves the Law of God from the ſame reaſon, for which the other hates it, becauſe it is pure; he delights to do the Will of God, becauſe he hath a law within him, which correſponds p. 47with the law without; his Heart anſwers to it, as the eccho to the voice; thou ſaidſt ſeek my face, thy face will I ſeek: No wonder a Croſs lies heavy upon his ſhoulders, that hath no Faith in God to ſuſtain him under it; but a Paul, he can take pleaſure in infirmities, in reproaches, in neceſſities, &c. 2 Cor. 12.10.

Secondly, The Divine aſſiſtances which the Chriſtian hath in his work, alleviates the labour of it; conſider the Chriſtians work without this help, 'tis heavy indeed, yea, too heavy for him to ſtand under; but Gods helping hand put to it, makes this heavy work light. The Ship, which when lying on ground, all the Teams in the Country could not draw off; how eaſily is it ſet a float when the Tide comes in? Thus the Heart which the Chriſtian, by no pains and induſtry of his own, can raiſe out of its dullneſs and indiſpoſition to Duty? Oh how ſoon is it elevated and inſpirited, when God flows in with his ſecret Aſpirations p. 48and Exuſcitations of his Bleſſed Spirit and Grace! he who confeſſed that he could do nothing of himſelf, not ſo much as think a good thought, tells us alſo, he is able to do all things through Chriſt who ſtrengthneth him: now this help from the Lord is promiſed; but it comes not till the Chriſtians hand is put to the work; let him be up and doing, and then God will not fail to be with him. 'Tis cheap travelling (we ſay) for a Child in his Fathers company: to be ſure God will pay the charge the Chriſtian is at in his whole journey to Heaven; it is eaſie working while God holds our hand, yea, puts ſtrength into it. Art thou to pray his Spirit will lift with thee, for ſo that foreign, ſignifies, art thou tempted? whilſt thou art fighting in the Valley below, Chriſts hands are lift up in Heaven above for thy Victory. I have prayed that thy Faith fail not; yea he doth not only pray above for thee, but will be in the Field with thee, and in thee, by the ſecret ſuccours of his p. 49Spirit. My Grace is ſufficient for thee, which is not meant of Grace Inherent in us; that indeed is unſufficient of it ſelf; but the auxiliary Grace, which he ſends in to aſſiſt and excite that in a time of need.

Thirdly, Though Chriſtianity be a labour, and many troubles and perils attend it, yet 'tis not alike to all: every Chriſtian hath not Hemans Faith, Jobs Patience, or Pauls Courage; neither ſhall all have Hemans Diſertions, Jobs Loſſes, nor Pauls Perſecutions; the ſtouteſt Souldiers are put upon the hotteſt ſervice; the heavieſt burden upon the ſtrongeſt back: he knows every Saints ability, and ſo he rates them; he will not ſuffer any to be tempted above that they are able. When the Iſraelites came firſt out of Egypt, he knew they were raw Souldiers, and therefore led them about, that they might not be put to fight, before he had hardned, and heartned them more to bear ſuch a work. While Chriſt was upon Earth, he interpoſed his own body between p. 50his weak Diſciples, and the fury of the wicked world: but when he went to Heaven, then he ventured them into the ſtorm, but careful firſt to re-inforce them with power from above, before he let them take the Field, Acts 1.4. Being aſſembled together with them, commanded them that they ſhould not depart from Jeruſalem, but wait for the promiſe of the Father.

Fourthly, The merciful indulgence which the Lord gives them as to their failings: hard work, indeed, God calls them to, but the harder the work is, the more his pity is expreſſed towards them; in pardoning thoſe invincible infirmities, which notwithſtanding their faithful endeavour, will be found in their doing it. It was hard for the Apostles to keep their eyes wakeful in the dead of the night; Chriſt conſidereth this, and Apologizeth for them, even while he chides them; the Spirit is willing, but the Fleſh is weak. It is hard when Afflictions are ſtrong, and long, not to fall into ſome indecencies p. 51of ſpeech and behaviour: we have heard of Jobs Impatience, as well as Patience, yet the Lord was graciouſly pleaſed to to take his part againſt his accuſing Friends; ye have not ſpoken of me the thing that is right, as my ſervant Job hath, Job 42.7. It is hard to act Faith, when ſenſe and reaſon are nonpluſt; the Lord therefore is pleaſed to overlook the weakneſſes of his Childrens faith, which in ſuch deep plunges they bewray, ſo they ſtrive againſt them, and be humbled for them; in magnis tentaſſe aliquid, non parvum, in great and difficult enterprizes, an eſſay and endeavour is not little: Peter ſhewed great Faith in venturing to go upon the Sea, but diſcovered infirmity when he began to ſink; therefore Chriſt pitieth and ſuccoureth his weakneſs. Davids ſtrait was in a manner as great at Land, as Peters was at Sea. When at Gath amongſt his Enemies, whoſe Champion he had ſlain; much fear and unbelief he borrowed in this his ſtrait, yet ſome ſecret actings of Faith were p. 52mingled with theſe his fears, as appeared by the Prayer he then lift up to God; and even this Prayer attended with ſo many diſtruſtful fears, found acceptance with God; which made the good man bring this forth as an encouragement for others; This poor man cryed, and the Lord heard him, and ſaved him out of all his Troubles, Pſalm 34.6. A poor man, indeed, he was at this time, not only in his outward ſtate, but his inward; poor and low in the actings of his Faith. O what encouragement is here to come into the ſervice of God; hard work thou mayſt meet with, but not an hard Maſter; do but thou thy beſt, and God will forgive thy worſt. Beware of wickedneſs, in not doing what thou canſt, and God will not reject thee for thy weakneſs; Like as a Father pitieth his Children, ſo the Lord pitieth them that fear him, Pſalm 103.13.

I come now to the Second Part of the Text, which preſents us with the p. 53reward that attends the Chriſtians labour; it is not in vain in the Lord; they ſhall not be put off with their labour for their pains: no, there is a reward laid up in Heaven, which will abundantly compenſate all the pain and pains they were put to on Earth; but we muſt not underſtand this, as if the Chriſtian received no gain or advantage, in this life, from the ſervice of God, while he is labouring in it: Godlineſs hath the promiſe of this life, as well as the other. There are promiſes of which payment is made here; and though theſe be inferiour to what the Chriſtian ſhall receive hereafter; yet be they ſo pretious, as prove Religion even in this life, no hoſpes aſymbolus. No gueſt that lodgeth on free coſt, but ſuch as pays well, and that in preſent Coin for its entertainment. It affords Bread to the eater, as well as Seed to the ſower; there is fruit unto Holineſs, which the Chriſtian may now feed on to his comfort, as well as an hope of Eternal life to be received at the end p. 54of this. The very vales which the Chriſtian hath given him, while at his work, afford him enough for his preſent expence, to maintain him in a port becoming his high hopes for afterwards. Firſt, His conſcionable labour in the Lords work, will gain him more ability, and holy skill to do his work ſtill better; by exerciſing of himſelf daily unto Godlineſs, he becomes more ready and prepared for every good work; by daily combating with his corruptions, and reſiſting temptations, he learns more eaſily to overcome his Enemy. And if in worldly trades this be accounted a ſufficient reward to an Apprentice, for ſerving out his time, to learn the myſtery of his Calling; Oh what a reward is it, by the daily practice of Godlineſs, to learn more fully the Myſtery of it? This I am ſure holy David ſet down for great gains, I have remembred thy name, O Lord, in the night, and have kept thy Law; this I had becauſe I kept thy Precepts, Pſal. 119.55. And again, I underſtand more than the p. 55Ancients, becauſe I kept thy Precepts, ver. 100. He did not grudge his own pains, nor envy others eaſe, ſo long as he might get more Heavenly Wiſdom by it. Secondly, The Chriſtians conſcionable labour, intereſſeth him in the ſpecial Providence of God for him: while he is at work for God, God will take care of him; and what can he want, that hath God for his Provider? what, or whom need he fear, that hath God for his Protector? For though all the Saints have a right in Promiſes, yet none have a pleaſant aptitude to apply the comfort of any one Promiſe, while they are idle and negligent; no, this is the portion of the laborious Chriſtian, that walks in the actual exerciſe of his Grace: No good thing ſhall he want that walks uprightly. When God engageth to Abraham his Almightineſs, it is to him, as walking before him, not as ſitting in the chair of ſloth. Thirdly, The Chriſtians labour is rewarded here with inward peace of Conſcience, and ſerenity of Mind; Great peace have they p. 56that keep thy Law, and nothing ſhall offend them, Pſalm 119.166. Peace be on them that walk by this rule, as on the Iſrael of God, Gal. 6. Theſe are they, in whoſe boſoms this Bird of Paradiſe ſings her ſweet Notes, and her ſweeteſt in fouleſt weather; when ſickneſs comes, and death approacheth. Now he that hath the teſtimony of his Conſcience, for having been a faithful Labourer in the Lords work, will be able to make a comfortable reflection upon his paſt life: For mens expectations of what is coming to them at death, depends upon what their paſt lives have been. Life is the time of ſowing, and death of reaping; as they have ſown, ſo only can they expect to reap. Life is a time for working, and death for receiving the reward, ſutable to the work. Hence it is, when death is approaching, Conſcience (if not ſeared, and paſt all feeling) is then carried back to review what the man hath been doing, for whom he hath been labouring; and therefore muſt needs bring in heavy p. 57tidings to the ſinner of his approaching miſery; then it rips up all the ſtitches of that falſe peace, which the ungodly wretch had been bolſtred up with, and tells him, that now the Righteous Judge is at hand, to pay him the diſmal wages due to him, for all the wicked works he hath done, which makes the thoughts of death a terror to him. But the Sincere Chriſtian, who hath laboured faithfully in the Lords work; he then hath a pleaſant Proſpect to behold, when he looks back upon his conſcionable walking, and can thence make his humble appeal to God, and deſire him to remember how he hath walked before him in Truth, and with a Perfect Heart. Oh what joy is this to his poor heart, that his Conſcience bears him witneſs, he hath endeavoured to walk before God, with godly ſimplicity, and not in guile? and can caſt himſelf upon the Mercy of God in Chriſt, and breathe out his Soul with a joyful expectation, of being received into the Kingdom of Glory.

p. 58This premiſed, I addreſs my ſelf to ſpeak of the Chriſtians reward in the other world, this being principally (if not ſolely) in the Text; where it is ſet forth two ways. Firſt, By its certainty, For as much as ye know. Secondly, By its tranſcendency, Your labour is not in vain in the Lord. In which words, you may remember, I told you there is more intended, than expreſt.

First, of the firſt, The certainty of the Saints reward intimated by this Phraſe, ye know: that is, ye know it for a certain indubitable truth; ye make no doubt of this: thus is the Saints future Happineſs ſpoke of, with the greateſt aſſurance and certainty; We know that if our earthly houſe of his Tabernacle were diſſolved, we have a building of God, an houſe not made with hands, Eternal in the Heavens, 1 Cor. 5.1. We know that when he ſhall appear, we ſhall be like him. The Saints know this ſo well,1 John 5.3.1 John 5:3 that they dare venture the loſs of all they are worth here, for the reward they expect p. 59there: Ye took joyfully the ſpoiling of your goods, knowing in your ſelves, that ye have in Heaven a more enduring ſubstance, Heb. 10.34. yea, they have refuſed their temporal life, when offered to the prejudice of their eternal, Heb. 11.35. Not accepting Deliverance, that they might obtain a better Reſurrection. If any ſhould ask, how do they know ſo aſſuredly there is this reward? I would ask ſuch, how they know the Sun to be, when they ſee it ſhine? if they ſay, by ſeeing of it; they may know, that the Saint ſees an Heaven, as certainly, by an eye of Faith, as they can do the Sun, by an eye of Senſe; Faith is the ſubſtance of things hoped for, the evidence of things not ſeen. Hebr. 11.1.Heb 11:1The very light of nature, whereby the Heathens knew a God, did let with it into their minds, ſome knowledge of another world, and of a double ſtate therein; of happineſs to the good, and miſery to the wicked; being not able, otherwiſe, to reconcile the unevenneſs of Providence in this world, with p. 60the righteous nature of God: but alas, what was this leſſer light which God left in man to rule him, in the night of Heatheniſh darkneſs, to the certainty of the Saints knowledge, which comes in by the light of Faith? firſt, the Chriſtians Faith is grounded on the teſtimony of God himſelf, in his word. Humane Faith is, indeed the weakeſt, and moſt uncertain kind of knowledge; becauſe mans teſtimony, on which it relys, is ſo fallible; but Divine Faith the moſt certain, becauſe the teſtimony of God, on which its weight bears, is infallible: One, who cannot deceive, becauſe he is truth it ſelf; nor be deceived, becauſe he is wiſdom it ſelf: So that, though Faith be not Reaſon, yet to believe what God ſaith is true, there is the higheſt reaſon. 2ly, As the teſtimony on which the Saints Faith relies, is the infallible Word of God; ſo his very Faith which relies on this Word of God, is no other than the work of God; the ſame Spirit, who is the Author of that, is the efficient of this; for the Chriſtian believes p. 61not from the power of his own will, but the power of God, mightily working his heart up to this ſupernatural act. Hence we are ſaid to be ſaved through Faith, and that not of our ſelves, it is the gift of God, Epheſ. 2.8. And this Faith is called a Faith of the operation of God, Coloſ. 2.12. 'tis wrought in us, not by us. Not only the light of truth which the Chriſtian ſees is Divine, but the eye of Faith by which he ſees, this light is Divine alſo; how certain muſt that knowledge be, which in the light of Gods Spirit, beholds the light of Gods Truth? now from this Word of God, the Chriſtian is aſſured of this reward many ways. Firſt, He is aſſured of it, by Jeſus Chriſt, who, himſelf, came from Heaven, and makes report thereof; In my Fathers houſe are many Manſions, if it were not ſo, I would have told you, John 14.2. As if he had ſaid, you may belief me, for I ſpeak it, that cannot lye; and who loves you too well to put a cheat upon you. That there are ſuch Countries as France and Holland, p. 62you do not doubt, though you never ſaw them, becauſe ſome that have, aſſure you it is true: and ſhall the Saint be blamed for relying on Chriſts own faithful Word? who cometh from Heaven, is above all, and what he hath ſeen and heard, that he teſtifyeth, John 3.32. Secondly, The Chriſtian knows it, by the purchaſe Chriſt hath made of Heaven for Believers. Mans ſin had ſhut Heaven door againſt him, and opened Death and Hells door upon him: now before God would (or indeed could) ſet open again this door of life to poor ſinners, it was neceſſary that his Glory ſhould firſt be ſecured; which to do, this admirable expedient, the Divine Wiſdom contrived, that Chriſt ſhould dye for ſinners, by which, both Death, the puniſhment of mans ſin, might be aboliſhed; and life, and immortality, which man had loſt, might be reſtored, and brought to light again, 2 Tim. 1.10. Hence it is ſaid, It became him, for whom are all things, and by whom are all things, in bringing many p. 63Sons unto Glory, to make the Captain of their Salvation perfect through ſufferings, Heb. 2.10. Mark that, it became him; foreign, there was a condecency for God thus to do. God never doth any thing that doth not become him; in all his works he acts like himſelf; every work declaring his Glory, but not all alike. Now God in the Redemption of the world, intending to make the greateſt manifeſtation of his Glory, that ever he did: It became him to pitch on ſuch a means, as was ſutable to ſuch an end; and this of bringing his People to Glory, by the abaſement of his own Son, to an ignominious and curſed death, was the expedient he reſolved upon, as every way condecent to this deſign; and indeed, never did all the Divine Attributes appear in all their Glory, ſo as they do here. According therefore to this Eternal Council of Gods Will and Love, in the fullneſs of time, the Son of God was cloathed with our Fleſh, laid down his life, took it up again; and further, to ſhew he had got p. 64a full triumph over death, and had opened Heaven gates for Believers. He opened the Graves of many of the dead Saints, and raiſed them to life, as a pledge, that he would do the ſame, in due time, for the reſt. So that now to doubt, whether there be an Eternal life for the Saints after death, is to make the whole Goſpel a fiction. Thirdly, They know it by the actual poſſeſſion which Chriſt hath already taken of Heaven for them. A Child thinks himſelf ſure of an Eſtate, when his Father not only purchaſeth it, but alſo taketh it up for him. Thus did Chriſt aſcend to Heaven, not only to ſit down on his own Throne, but to take and keep poſſeſſion of Heaven, for the behoof and benefit of Believers. Hence they are ſaid, to ſit together in Heavenly places in Chriſt Jeſus;Eph. 2.Eph 2 that is, in him as their head, which is a certain pledge to them; they ſhall one day ſit with him there, in their own perſons: Becauſe I live (ſaith Chriſt) ye ſhall live alſo. Indeed he lives there to make Interceſſion for them, and p. 65will never leave praying, till he hath prayed them up unto himſelf. I may ſay to Believers, as once Naomi to Ruth, ſit ſtill for the man will not ceaſe, till he hath finiſhed the thing: Chriſt will not ceaſe his Mediatory work, till he hath finiſhed his peoples happineſs, and got his betrothed Spouſe home to him, in his Fathers houſe. 4ly, He knows the certainty of this happy eſtate, by the many expreſs Promiſes made to Believers of it. I cannot number them they are ſo many, neither need I name them; there being no Child of God ſo little (I hope) acquainted, with his Saviours Will and Teſtament, as not to be able to turn on a ſudden to many places, where this Inheritance is ſetled on them. The greateſt Heir that lives, is the Saint. He is heir to both Worlds, having Promiſe of the life that now is, and of that which is to come: But the grand promiſe of all is, that which gives him title to his Heavenly Inheritance.Heb. 6.17. Heb. 1.14.Heb 6:17Heb 1:14 In one place they are called Heirs of Promiſe, in another, Heirs of Salvation; becauſe p. 66this is the Crowning Promiſe. Heaven it is called their Hope, till this comes; he hath not his Portion; all he hath here, is the leaſt of what is promiſed. But when Heaven comes, then all is paid; the Bond then is delivered in, Faith and Hopes work is done. The Chriſtian, who on Earth, believes and expects Promiſes, ſhall in Heaven inherit Promiſes; there Faith ſhall be turned into Viſion, and Hope ſwallowed up in Fruition. Now though nothing can make Heaven more ſure to the Believer, than Gods Promiſe, no not the Oath of God it ſelf, becauſe it is as impoſſible for God to lye without an Oath, as with it; for being he can ſwear by no greater, he ſweareth only by himſelf; and ſo the ſtrength even of his Oath, lyeth in his Veracity, which is engaged in his Promiſe, as well as Oath: yet he is graciouſly pleaſed, ex abundanti, conſulting therein with our frailty, to ſuperadd all thoſe things to his Promiſe; by which men in contracts, amongſt themſelves, do conceive a further confirmation p. 67and ſecurity to to be given, for performance of their Promiſes one to another; as witneſſes, Seal, Oath, and Earneſt; that having theſe Securities, which are wont to ſatisfie us in Humane Promiſes, the ſin of diſtruſting Gods performance of his, might appear the more unreaſonable in us, and injurious to him: as, indeed, it is beyond all expreſſion, when thoſe Securities will not aſſure our hearts, concerning the performance of Gods Promiſes, than which we cannot exact more from thoſe men that are moſt unreſponſable or deceitful.

Secondly, The Saints reward is deſcribed by its Tranſcendency; your labour is not in vain in the Lord. In the explication of which Phraſe, I ſhewed, that there is more implyed, than is expreſt. That the Chriſtians labour ſhall be highly, unſpeakably rewarded, the place where the reward is laid up, proves the tranſcendency of it, and that is Heaven, Heb. 10.34. Ye have in Heaven a better, and an enduring ſubſtance; p. 68and Heaven is a place ſo excellent, as renders it uncapable of an hyperbole; not ſo far above our heads, as it is above our thoughts: It hath not entred into the heart of man, the things which God hath prepared for them that love him. One may as eaſily draw in all the Air of the world at a breath, as expreſs, or conceive, how great and glorious the Saints reward in Heaven is. As it is, praemium reconditum pro nobis; ſo it is, abſconditum à nobis, as it is laid up for Believers, ſo it is hid from them. We are now the Sons of God, but we know not what we ſhall be. The Apoſtle compares our apprehenſions of Heaven here, to the low apprehenſions, which little children have of mens affairs, 1 Cor. 13.11. which you know is very low. That Saint which knew leaſt of Heaven, while on Earth, did the firſt moment he entred into that Glorious place, underſtand more of it, than all the Doctors of the Church ever did, or could, whilſt on Earth: The Scripture therefore preſents it to us, as an object p. 69of our admiration, not comprehenſion. O how great things hath God laid up for them that fear him? Pſalm 31. When Saint Paul had ſet forth the Saints Happineſs, in that Golden chain of Salvation, whom he predeſtinated, them he called, whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified; breaks forth like a man in an Extaſie, What ſhall we ſay to theſe things? expreſſing thereby his inability, to expreſs the greatneſs and glory of them. Yet ſo much the Saints know of this bleſſed ſtate that waits for them, as will not ſuffer them to admire any thing they ſee here below, any more, than he would the light of a Glowworm, who hath ſeen the Sun. I ſhall content my ſelf at this time, in ſetting forth the Tranſcendency of that Happineſs the Saints ſhall receive as their reward in Heaven, after their labour is finiſhed on Earth. To conſider, Firſt, The Properties of that Bleſſed ſtate, to which they ſhall be advanced in Heaven. Secondly, To compare the p. 70Saints work and labour on Earth, with this their reward in Heaven. Firſt of the firſt, The Properties of that Bleſſed ſtate with which their labour ſhall be rewarded in Heaven.

Firſt, It is a ſtate purely Spiritual. The Saints ſtate on earth, is partly Spiritual, and partly Animal. He ceaſeth not to be a Mortal Creature, when he becomes a new Creature: his life is Spiritual as a Saint, but Animal as a mortal Man: and ſo his comforts and refreſhings, are Animal, as well as Spiritual. He eats, he drinks, he ſleeps; and all theſe acts of Nature have a pleaſure, and ſweetneſs proper to their kind, which is too low for that glorifyed ſtate, to which they ſhall there be exalted; they ſhall need neither meat, nor drink, where there is no hunger, nor thirſt; no time there loſt in ſleep, where the Body ſhall never be weary, nor drowſie, but be as wakeful as the Soul: no need of cloaths, where there ſhall be no ſhame, where the body it ſelf, ſhall out-ſhine the Sun in its noonday p. 71glory. And is it not more deſireable to be without theſe, than to need them and have them? to have ſound legs, then to be lame, and have crutches? who had not rather have been with Moſes, beholding the face of God in the Mount (though all that time without food) than Feaſting with the Iſraelites at the bottom of the Hill? ſurely Spiritual Pleaſures are more noble and ſweet, than bodily; or elſe we might ſay, that Senſual men have more joy and pleaſure in their life, than God hath in his.

Secondly, It is an accumulative ſtate, wherein there is an aggregation, and concentration, of all thoſe things, which are requiſite to make their happineſs compleat; it is not Eſaus foreign but Jacobs foreign not having much, but having all will make man happy. Are here all thy Children? ſaid Samuel unto Jeſſe, and would not ſit down to the Feaſt,1 Sam. 16.11.1 Sam 16:11 till David, the only one wanting was come. Thus mans Soul cannot ſit down to its Feaſt, and be ſatisfyed, till p. 72it hath all that goeth to its Perfection; the abſence of any one Ingredient, keeps it in motion, looking and longing for it; and that is inconſiſtent with compleat happineſs, which conſiſts in reſt ariſing from ſatisfaction. Now in Heaven, there is a confluence of all, that the Saint, even then, when his faculties will be ſtretched out and enlarged to their utmoſt capacity, can poſſibly deſire; He that overcometh ſhall inherit all things, Rev. 21.7.Rev 21:7and I will be his God. The glorifyed Saint hath above him, the beatifying Viſion of God himſelf, and Jeſus Chriſt, the purchaſer of all his Felicity, whom he ſo loved on Earth, and longed to ſee. Within him he ſhall behold his own Soul, made perfect in all its noble Powers, ſatisfyed with the Image of God,Pſal. 17.15.Ps 17:15 as full of Holineſs as it can hold. Upon him he ſhall ſee that body, which was once ſo vile and corruptible, made Immortal, Spiritual, and Glorious, even like the Glorious body of Chriſt, the exemplar cauſe, after which it is faſhioned: about him he p. 73ſhall ſee an innumerable company of Holy Angels, and glorifyed Saints, his Brethren; not one of them envying his happineſs, but all congratulating him for it, and rejoycing in it. Beneath him, he ſhall ſee the Infernal Pit of Hell; wherein ſo many millions of loſt ſouls are to ſpend a miſerable Eternity in unſpeakable torment; which muſt needs fill him with ineffable joy to think, how near once, he himſelf was falling into it; but was happily prevented by the arms of free Grace, ſeaſonably interpoſing and …atching him. In a word, he ſhall have joy without ſorrow, health without languour, reſt without labour, and life without end.

Thirdly, It is an entire ſtate. There is not only all Ingredients of Happineſs in Heaven, but the Saint enjoyeth all together: here on Earth, the Chriſtian hath many pretious Promiſes, ſweet Refreſhings and Comforts; but he takes in the ſweetneſs of them ſucceſſively, not all in one draught. Indeed, the largeſt Heart, of the Holyeſt Saint on p. 74Earth, is an houſe of too little receipt and roomth, to entertain ſo many Gueſts together. No, now the Chriſtian entertains himſelf, firſt in the company of one, then of another Promiſe. God comes in a little at this, and more at the next Sermon he hears. He is as a leaky veſſel under a runing cock, filling, but never full: But in Heaven, the Saint is filled, and that all at once; as a veſſel thrown into the Sea, full as ſoon as it is in. This the Apoſtles expreſſion ſeems to import, that mortality might be ſwallowed up of life, 2 Cor. 5.4. in a word, the Chriſtian here is like ſome great man, that hath a vaſt eſtate, but he neither ſeeth all his Land, nor receives all his Rents together; but in Heaven, his whole felicity is preſent; not one imaginary point of time, wherein he can be more, or ſhall be leſs happy to all Eternity.

Fourthly, It is a conſiſtent and fixed ſtate, free from all changes and viciſſitudes, which in this life he is ſubject to: here, alas, the Chriſtian is ſometimes p. 75well, and ſometimes ſick; now in Proſperity, then in Adverſity; Rich and Poor in the ſame day: In momento vertitur mare & ubi luſerunt navigia ſorbentur. In a moment, a ſtorm ariſing, where the Ship even now danced, it is wrackt. He is like one that Travels in an April day, whoſe Cloak is wet with the Rain, and dryed again by the Sun, and then wet again: neither do theſe changes only befal the Saints outward ſtate, but his inward alſo, both in point of Grace and Comfort. Now his Heart is up and lively in the performance of a duty; anon ſo dead and down, as if he were not the ſame man. Now the Chriſtians Coat is on, ready to attend and follow his Maſter; anon it is off, and he on his bed of ſloth. So in point of Comfort; one while the Spouſe hath her Beloved in her arms, and is raviſhed with his company; another while, ſhe is ſetting up her, Si quis, and enquiring if any can tell her tydings of him; hora longa, brevis mora: The Chriſtian waits long for the Comforter, and when he p. 74duplicate page p. 75duplicate page p. 76comes, he doth but look in, and then withdraws again: ſo that the joy which he hath at preſent, is much interrupted from the fear of loſing it; for, nemo fruitur ſolicito bono; how much there is of fear, ſo little is then of enjoyment in what we have. Indeed, what ever the Saints refreſhings are here, 'tis but like a Travellers entertainment in an Inn; the thoughts that he muſt to Horſe again in the morning, doth leſſen the pleaſure he takes in it. But in Heaven, the journey is at an end, the Saint is at home; his labour is gone, and his reſt is come; he is in a Kingdom that cannot be moved.

Fifthly, It is an Eternal ſtate, this is more than the former; the property that crowns all the reſt. There are ſome in this life (and thoſe none of the beſt) who meet with no changes, and that for a long time;Pſal. 55.19.Ps 55:19 who enjoy a continued Summers day; their Sun of Proſperity goes not in and out, but ſhines with a conſtant beam; no black cloud of any great Affliction, interpoſing, to p. 77hide their joy from them: but at laſt, death chops in upon them, and ſpoils all their mirth; in a moment they go down to the pit, and with them all their thoughts periſh. What joy remains to him that is in miſery, to remember the years of pleaſure he hath had? A paſt felicity, is a preſent miſery; and to remember the pleaſure we had, doubles the ſorrow we have. This made Saint Bernard interpret that place of the Pſalmiſt, with long life will I ſatisfie him of Heaven; becauſe he thought nothing was long that had an end. This, indeed, is the Emphaſis of Heavens joy; thoſe Bleſſed Souls ſhall never ſin, never weep more; they ſhall not only be with the Lord, but ever with the Lord. This is the accent which is ſet on the Elogies, given to Heaven, in Scripture. 'Tis an Inheritance, and that an incorruptible one, that fadeth not away: It is a Crown of Glory, and that a weighty one; yea, an exceeding great and eternal weight of Glory. When once it is on the p. 78Saints head, it can never fall, or be ſnatched off; it is a Feaſt, but ſuch an one, that hath a ſitting down to it, but no riſing up from it.

The ſecond way I propounded for ſeting forth the Saints reward, was, to compare the Saints work and labour with the reward. For though the reward be great, yet if the labour bear any conſiderable proportion to it, ſo much of its greatneſs is taken away. But the Chriſtians labour here bears no proportion at all, with his reward hereafter; and therefore the Apoſtle ſaith, It is not worthy to be compared with the Glory that ſhall be revealed. His labour is finite, but his reward infinite; and there is no proportion between finite, and infinite. There is but little proportion, you will ſay, betwixt a drop of water, and the Sea; yet there is ſome, becauſe though vaſtly greater, yet not infinitely greater: but betwixt theſe finite, and infinite, there is none at all. The Chriſtians reward is infinite; Firſt, Intenſive, God himſelf is p. 79his reward, as well as his rewarder, who is infinite in all his Divine Perfections. And what proportion between a poor nothing Creature, and his nothing Service, to the having this infinitely Glorious God his portion? So far are theſe from bearing any proportion to God, that compared with him, they are denyed to be, I am, and there is none beſides me, ſaith God, or to have any excellency; he is the Holy one, the only wiſe God. Mans wiſdom, is no wiſdom; his holineſs, no holineſs compared to God. Secondly, It is infinite extenſivè, or in duration. Their reward is an everlaſting life; but their work and labour for the Lord, how ſhort? how ſoon is it diſpatched? If there be no proportion between Time, and Eternity; then none between the Chriſtians labour, which is performed in ſo little a point of time, and the reward which endures for ever and ever. The Chriſtian is a few hours in the Field at his work, and then called into an everlaſting reſt in p. 80his Fathers houſe. He carries a light croſs, a little way on his back, which death at the furtheſt takes off; and then an Eternal Crown of Glory is ſet on his Head. It aggravated King Lyſimachus his ſorrow, that he had loſt ſo great a Kingdom, for ſo little a matter as a draught of water. How will it raviſh the Saints Heart, to receive ſo great a reward, at the end of ſo ſhort a labour? Jonathan wondered that a little Honey, ſhould coſt him ſo dear as death. I did (ſaith he) but taſte a little Honey, with the end of the Rod, that was in mine hand, and lo I muſt dye. How much more admiringly may the Saint ſay; 'tis but a little, and that ſorry ſervice that I have done for my God on Earth; and lo I muſt live, yea, live with God; yea, with God everlaſtingly in Glory. Well may the Apoſtle ſay, That Chriſt ſhall come to be admired in all them that believe, 2 Theſ. 2.10. How can it but make them admire, to ſee ſo infinite a Glory the reward of ſo poor a labour?

p. 81Object. But why ſhould not the Christians Holy labour and Faithful ſervice, bear the ſame proportion to his reward in Heaven, as the wicked mans ſin doth to his puniſhment in Hell? this deſerves that, why not that this? though the wicked mans ſin be as little a time in committing, as the Saints Holy ſervice is in performing; yet there is an infinite evil in his ſin (that is, objective) becauſe committed againſt an infinite God. And why ſhould there not be the ſame reaſon for the Chriſtians labour.

Anſw. There is a vaſt difference betwixt theſe, the nature of Sin, and the nature of Good and Holy Actions. The evil of ſin, bears proportion to the object, or perſon offended by it; as the object is higher, and more excellent, ſo the offence is greater. The ſame offence done to a King, is far greater, than that which is done to a mean Subject. Every ſin therefore being committed againſt an infinite God, comes to be an infinite evil; and ſo deſerves p. 82an infinite puniſhment. But the valour and worth of a good and holy action, ariſeth not from the excellency of the object, but of the ſubject, whoſe act it is. This made Chriſt his obedience meritorious, and ſatisfactory with God for us; becauſe his perſon, who performed it, was ſo excellent, of infinite worth and dignity. And for the ſame reaſon, the Chriſtians obedience can deſerve nothing, his perſon being ſo mean and low, and performed to God, who is ſo infinitely great and glorious. Secondly, The Chriſtians labour can deſerve no reward at Gods hands, as ſin doth puniſhment; becauſe the ſervice he doth is due debt; he owes it to his God, and even men do not uſe to reward thoſe who pay them a debt; nay, not thank them: So ſaith our Saviour, Doth the Maſter thank his Servant, becauſe he did that he commanded him? I trow not, Luke 17.9. Thirdly, The Chriſtians work and labour falls ſhort of what is due; it is blended with ſin; his Silver is mixed p. 83with droſs, and his Wine with water; yea, there is but parvum in magno, a little ſilver with an abundance of droſs. Our righteouſneſſes are as filthy rags, Pſal. 64.6. Surely that work deſerves not a good reward, which deſerves a puniſhment. Lastly, That little which is found truly and ſpiritually good, is not the Chriſtians own; but his, by whoſe power it was done. The Chriſtian may ſay of his beſt performed duty, what he of his axe, Oh maſter it is borrowed: The act, indeed, is the Chriſtians own, in Believing, Repenting, and the reſt; he uſeth his own faculties, but the power by which he is enabled to do ſo, is Chriſts. And therefore he is ſo far from deſerving a reward, that he is indebted to God for his aſſiſtance; and the greater the aſſiſtance is, the greater is the debt he contracts. Inſtead therefore of expecting thanks from God, for what he hath done, he owes thanks, and praiſe to God, who helped him to do it. Thus David, 1 Chron. 29.13. Now therefore, p. 84our God, we thank thee, and praiſe thy glorious name; but who am I? and what is my people, that we ſhould be able to offer ſo willingly after this ſort? for all things come of thee, and of thine own me have given thee: Yet this is the work which God ſo wonderfully rewards of his Free Grace; pugna & ego adjuvabo, vince & ego coronabo. Fight and I will help, overcome and I will Crown thee. God works all in us, and then rewards the work, as if all had been done by our ſelves; Oh Free Grace, never enough admired Mercy!

Queſt. But if the reward be ſo glorious, what reaſon can then be given, why ſo few are found that will labour for it.

Anſw. If you expect a good reaſon, there is none can be given: but if a true reaſon will ſerve, it is ſoon at hand. First, Becauſe Heaven is a reward that is unſeen to the Eye of Senſe, and Carnal men (who make the moſt in the world) have not ſuch an p. 85eye, as the eye of Faith, to make it evident to them: they have, indeed, an eye of Senſe in their Head, but that like the Sun, doth revelare inferiora, ſed obſignare ſuperiora. It ſhews the good of ſenſual objects here below, but leaves the Glory of Heaven unſeen. Secondly, Heaven is a glorious reward, but 'tis to come, we muſt wait for it; and carnal mens deſires are impetuous, that will not let them ſtay ſo long for their conſolation. Now the world that offers preſent pleaſure, preſent profit, preſent eaſe; and moſt men are like beggarly traders, who cannot ſell for time, but muſt have ready money, though they put off their Goods with loſs; thus do carnal men. Give me my Portion (ſaid the Prodigal) Never thinks what he ſhall do, when that is ſpent. Demas loved this preſent World, 2 Tim. 14.10. Heaven is a great way off, they will put that to the adventure; occidit modo imperat. Let him kill me, (ſaid Agrippina of her Son) only let him reign. This is the language of many mens p. 86hearts, fall back, fall edge, damned, or not damned hereafter, ſo I may have my preſent luſt ſatisfyed Thirdly, Sinners do not like the nature and quality of Heaven. Some expreſſions, indeed, there are, with which it is ſet forth in Scripture, that pleaſe them very well, were they true in the Letter; as when it is ſet out by a Marriage Feaſt, by Rivers of Pleaſures, by a Crown and Kingdom. A Feaſt the Glutton likes, were the chear ſuch in Heaven, as is on his own Table here on Earth; if the Wine of that Kingdom were ſuch as is drawn at the Tavern, the Drunkard would be for it. But a Feaſt without Senſual fare, joy without jollity, Muſick without Fidling, a Crown and Kingdom without worldly Splendour or Pomp, are ſuch things as put them quite out of liking with it. So that they care for Heaven only, when they can have Earth no longer, and chuſe it as a place only more deſirable than Hell.

The Application of this Point followeth. Firſt, To the Carnal world. p. 87Two Ways. Firſt, Of Conviction. Secondly, Of Exhortation.

First, Of Conviction. This convicteth ſome wicked men of a falſe ſlander. And, Secondly, All of them of groſs folly.

Firſt, Some among them, of a ſlander and falſe report, they bring upon the holy ways of God; as if it would not quit coſt to be Religious; and to take pains in its work, were labour loſt. This, I confeſs, is an high charge, and there is reaſon I ſhould make it good, before I proceed to the refuting of it; leſt while I accuſe others of ſlandering, my ſelf be thought the Slanderer; and to ſet up an enemy to ſhoot at, when there is none, except in mine own imagination. But the proof is eaſie. The Devils Empire in the world, was founded firſt of a lye; and as he got it, ſo he labours to keep it; he found man at the firſt, happy in his willing ſubjection, and obedience to his God; his only way therefore to undo him, was to inveigle him out of Gods ſervice p. 88into his own; to effect this his Policy, was to bring him into a diſlike of his preſent ſtate; and to promiſe him, not only impunity, but ſtrange advantages, accruing upon the change of his Maſter. Thus as Enemies throw down Caſtles, by blowing them up; ſo he by puffing man up with a conceit of being like God, brought him down from the height of his Felicity; and inſtead of making him like a God, made him like himſelf, who is an accurſed Devil. Speeding ſo well by this ſtratagem, he hath uſed it ever ſince, to keep ſinners from returning to their firſt rightful Lord and Maſter, as he had done, to entice man, at firſt from his ſervice; that is, by ſlandering God and Religion. He muſt be a hard Maſter, that reaps where he doth not ſow, or ſuffers not his Servants to reap what they do ſow. Either he exacts more than he gives ability to do, or he doth not reward the work they have done, and ſo makes them labour in vain. Both falſe ſlanders. The firſt p. 89I muſt paſs over as foreign to my ſubject. But the ſecond lies in my way; and God knows, though it be as untrue, as he is true, yet it finds too eaſie credence among Sinners, who are glad to have any pretence to excuſe them from▪ the ſervice of God, which their own corrupt hearts do ſo much diſlike. This, therefore, hath been the old Plea, which wicked men have made for their averſation to Religion, Job 22.17. Which ſaid unto God, depart from us, and what can the Almighty do for them? Oh what Sots doth ſin make men? their Plea had been more plauſible, if they had ſaid, what can the Unmighty do for them? but to call him Almighty, and then ask what he can do, ſhews they were ſunk beneath reaſon. Who, indeed, can exerciſe reaſon againſt God? you ſee here this prejudice againſt Piety, is as Antient, as Jobs time, who is judged to have lived about, if not before Moſes his Age. Yet was it not then Novel, for Eliphas ſpeaks, ver. 15. Hast thou marked the old way p. 90which wicked men have trodden? indeed, Luther ſaid right. Cain would kill Abel to the end of the world; and ſo had they, and will have vile and cheap thoughts of Religion. It held, I am ſure, in Malachi his time; Ye have ſaid it is vain to ſerve God, Chap. 3. ver. 14. And have we any reaſon to think, that the ſame prejudice againſt Religion, continues not amongſt many ungodly ones, in theſe laſt times? wherein the world is grown as older, ſo colder to Religion. Old Age, indeed, is not wont to cure, but rather increaſe diſeaſes that are hereditary: the prodigious prophaneneſs, and filthineſs, of our preſent Age, with the ſcorn that is caſt upon all ſerious endeavours, after Holineſs, is no good indication that it is ceaſed, but the contrary; that ſuch as theſe have a moſt vile and baſe opinion of Religion; how elſe were it poſſible they would dub themſelves, while wallowing in their brutiſh luſts, for the wiſe and happy men; and deſpiſe others, as doting Fools, that dare not p. 91venture their Souls in their company, by running with them into the ſame exceſs and riot? If they did not firſt think Religion an inſignificant thing, Piety a needleſs ſcrupuloſity, and all the Chriſtians pains therein, in vain; and thoſe to be in the right, and go away with all the gains, who will have nothing to do with Religion, but live in an open defiance of it. Now, though what hath been ſaid already of the glorious reward, which will certainly crown the Chriſtians labour, be enough to wipe of this dirt from the face of Religion, and leave it on their own that throw it; yet I ſhall a little, and ex abundanti, ſpeak to the vindication of it in this point. And who, though but a ſtripling, would not venture to cope with ſuch Goliahs, or Gyants of the Earth; that defie the Living God, and his Hoſts of Saints? Is it not ſtrange that thoſe poor wretches ſhould not take notice in whoſe hand the Pencil is, by the illfavouredneſs of the Portraicture that here is drawn of God and p. 92Religion? Who but the Devil himſelf, would preſent him, and his holy ways, in ſuch black lines and lineaments to their thoughts? and is it not more ſtrange, that any of mankind ſhould ſo far forget, or go againſt thoſe common notions of the Divine goodneſs, which naturally are impreſſed upon their minds, as to believe God to be ſuch an one, as the Devil, his ſworn Enemy, tells them he is? But moſt of all ſtrange it is, that thoſe who have read, or heard the Goſpel, where God, not only, more fully makes known the goodneſs and graciouſneſs of his Nature, but alſo opens the counſel of his Will and Mercy to poor ſinners, and brings life and immortality to light, as the ſure reward of thoſe, who at his gracious call, receive Chriſt as their Lord and Saviour, ſhould after all this, ſing the ſame old note with ignorant Heathens; 'Tis in vain to ſerve God. And ſutable to ſuch apprehenſions of him, lead Irreligious and Flagitious Lives, having nothing but the word of a lying Devil to ſecure p. 93them from Eternal miſery. This is ſuch an infatuation, as the world cannot ſhew the like; but who ſo blind as he, whoſe eyes are put out with Goſpel-light? into this righteous judgment upon them, for rebelling againſt light, we muſt reſolve this their folly. For judgment I am come into this world, that they which ſee not, might ſee, and that they which ſee might be made blind, John 9.39. But to reaſon a little with this ſort of men; can you think that the God of Truth hath made ſo many Promiſes to his people to deceive them with a falſe hope? will he be unrighteous to forget their labour of Love, after he hath made himſelf a Debtor, if not to them, yet to his own faithfulneſs, by making his Promiſe? Can he, that rewards even the wicked for any work, in which he uſeth them, let his own faithful ſervants loſe their pains? Nebuchadnezzar had the Land of Egypt given him for his ſervice againſt Tyrus, Ezek. 29.18.19. Cyrus had a great Empire for his expedition againſt Babylon: p. 94though theſe meant nothing leſs than the ſerving and glorifying of God, but aimed at the enlargement of their Dominions, and ſatisfying their own ambition; yet becauſe they were inſtruments to accompliſh his ſecret Decrees, in fauour of his People, he gave them a reward. And did he reward them for his peoples ſake, and will he let theſe his own people ſit down with loſs, who out of pure Conſcience and Love to him, do his work, and fight his Battels againſt Fleſh, World, and Devil? It cannot be, he doth indeed make them ſtay longer, than the other, for their reward; but they are ſure to ſpeed better at laſt; they, like Iſhmael, are ſent away preſently with bread and bottle. Temporal rewards, they have their Conſolation here; but when their portion is ſpent, then the Saint ſhall receive his reward, an Inheritance incorruptible, and Eternal. Be patient (ſaith the Apoſtle) and eſtabliſh your hearts, for the coming of the Lord draws nigh. And when he cometh, their reward p. 95comes with him. Again, Do you not croſs the experiences of all the Saints, do they not they all give God and his ſervice a good word? proclaiming him the beſt Maſter they ever ſerved.Pſal. 19.11. Pſal. 34.8.Ps 19:11Ps 34:8 In keeping thy commands is great reward, (ſaith David) And again, Oh taſte and ſee how good the Lord is; once, I confeſs, in the Paroxiſm of a ſore Temptation, he ſpake like one of the fooliſh world; I have cleanſed my heart in vain, and waſhed my hands in innocency, Pſalm 73.13. But will ye believe what a man ſaith, when his head is hot and light in the fit of a Fever, rather than when he is in his true and right temper? No ſooner was this fit off, but he befools and be beaſts himſelf, and bleſſeth himſelf in his approaching happineſs. Thou ſhalt guide me with thy counſel, and afterward receive me unto Glory, verſe 24. And from this hope takes faſter hold of God and his Holy ways; But it is good for me to draw near to God, ver. 28. And ſurely one affirmative teſtimony of a Saint, in vindication of God and p. 96Religion, is of more weight than a thouſand negative teſtimonies of the wicked world to the contrary, who ſpeak evil of what they underſtand not; condemn Religion before they have tryed it, and diſgrace that ſervice they were never in. Whereas the godly man hath ſerved both Maſters, and ſpeaks from his own experience, where moſt is to be got; profeſſing that he hath nothing to ſhew of his gettings in the ſervice of ſin, but ſhame. But in the Lords ſervice,Rom. 6.21.Rom 6:21 preſent fruit unto Holineſs, and a hope of Eternal life afterward. In a word, needs there any more to make this appear a falſe ſlander, than to obſerve, how theſe very wretches upon a ſick-bed, when they apprehend themſelves on the marches of death, do Court Religion; which in their jollity they Cart and Scourge with their reviling Tongues? Oh how glad would they then be to creep into a Saints cloaths, and go by his name; how deſirous to dye the Righteous mans death, and to have an end like his? p. 97Oh how afraid to look into another world, or to think of going hence as they are? Doth not all this ſpeak, that they themſelves ſecretly think there is more reality in Religion, and the Eternal conſequences of it, than they will in their Proſperity confeſs? The truth is, God hath their Conſcience on his ſide, but their Luſts have their Hearts; and theſe are they which gag their Conſcience, that it may not ſpeak what it would: but at laſt, Conſcience is even with them, and revengeth the violence offered to it, upon them. And for ſtoping its mouth a while, opens it the wider at laſt; both in accuſing them for this their paſt wickedneſs, and terrifying them with the fearful expectation of the Diſmal Tempeſt of Fire and Brimſtone, ready now to pour down upon them. Thus as the hardeſt Froſts, when they break, leave the deepeſt ſlugs behind them: ſo doth the greateſt Dedolency and inſenſibility, in an Irreligious life, leave ſinners (when Conſcience recovers its ſenſe and feeling) p. 98ſticking faſt in the deepeſt horror and deſperation.

Secondly, This convicts the carnal world of groſs folly, in refuſing the ſervice of God, where the reward of their labour is ſo ſure and incomprehenſibly great; and for miſplacing their pains and labour for that which is neither ſure to be obtained, nor much worth the having, if it be gotten; and ſo in both reſpects labour in vain. Firſt, the ſinner labours for what he is not ſure to obtain. The world hath not to this day been able to give a certain rule whereby the covetous Worldling, can be ſure after all his toyl and drudgery, that he ſhall be rich; nor the ambitious, that he ſhall get up the hill of honour, and not catch a fall in climbing it: the world is too like a Lottery, where men know not whether they ſhall draw a Prize or Blank. Though all come with heads full of hopes and projects into the world, yet moſt go out with hearts full of ſhame and ſorrow for their diſappointments. But in p. 99Religion, there is ſuch a certain rule laid down in the good Word of God, that whoever walks by it, Peace is upon him; ſay ye to the Righteous it ſhall be well with him. Mark the Perfect man, Gal. 6. Iſa. 3.10. Pſal. 57.37.Gal 6Isa 3:10Ps 57:37and behold the Ʋpright, for the end of that man is Peace, Pſalm 37.37. They that wait on the Lord ſhall not be aſhamed, becauſe not diſappointed of their hope; but ſome carnal men will tell you, whatever the world is to others, yet they can ſay their labour is not in vain. This worldling, who hath proſpered in his way, can ſhew you his filled bags, and tell you how many hundreds a year he puts up as clear gain into his Purſe. The Voluptuous perſon will tell you ſtories of the many merry Meetings he hath been at, Months and Years of Pleaſure he hath enjoyed; ſaying with the carnal Jews, Theſe are the rewards our Lovers have given us, Hoſea 2.12. How then ſay you, that we labour upon ſuch uncertainties? In the ſecond place therefore, the prize that ſinners get by all their p. 100Labour, it is not ſo much worth, as to ſave them from loſing their Labour. For Firſt, What they have got will ere long leave them. Secondly, It will deceive them. Thirdly, It will damn them. Firſt, It will leave them. It is not in the power of mans wit to deviſe a way, how the Ambitious man ſhould keep his honour long, except his preferment could change his Nature, and make him immortal; he is, alas, ſtill of the ſame clay with other men, as he was before. The Rainbow is a common watry Cloud, no more durable, than the reſt, though painted for a time with gayer colours. That which hath been, is named already, and it is known that it is man, Eccleſ. 6.10. foreign a lump of red earth, that muſt return ere long to his firſt duſt. As impoſſible it is for the Covetous man to make his eſtate ſure to him; his Riches will make wings to themſelves, though he doth not as the Prodigal,Prov. 25.5. Jam. 5.3.Prov 25:5Jas 5:3 make wings for them; fly away they will, and that toward Heaven alſo, to p. 101accuſe him, and be a witneſs againſt him at the laſt day. If he ſhould not ſee them flown from him while he lives, yet to be ſure when Death's Gun goes off, theſe, and all the ſinners joys, will flye away at once. And how near a ſtep it is to Death, the very Heathens can tell you, by their Hyroglyphick of an open eye for life, and an eye ſhut for death; intimating, that death may come, ictu oculi; mans life may be cloſed up, as ſoon as an eye can be ſhut: And is it not folly and madneſs to beſtow all a mans Labour, to raiſe the hopes of his Felicity on ſuch looſe ground, where his building may fall as ſoon as it is up? this made Solomon hate all his labour under the Sun, Eccleſ. 2.17. Becauſe when he had done all, he muſt leave all. Secondly, What Carnal men labour for, will deceive them. Satan and the World are both very free of their Promiſes to their Vaſſals and Servants; All theſe things, will I give thee, (ſaid he) if thou wilt fall down and worſhip p. 102me. But alas, when the promiſed Feaſt comes to be ſerved in; it proves, as we ſay, nothing between two diſhes: They ſpend their Money for that which is not Bread; they labour for that which doth not profit, yea, 'tis worſe than nothing. For Bread they have Stones, for Fiſh Scorpions given them; inſtead of content, they have vexation, and a ſting in their Conſcience. Hence the wicked are ſaid, to work a deceitful work, Prov. 11.18. Deceitful, becauſe it deceiveth the worker; would not he be deceived, who labours hard all day, in hope of a good reward at night from his Maſter, but is then paid with nothing but a good Cudgel upon his bones? This is the reward which Sinners have even in this life; many a blow and ſtripe laid upon him by his Conſcience, which others do not ſee, but he feels; he expects a Paradiſe, but finds a Purgatory, and not only ſo, but ſometimes God teſtifying openly againſt him in his Judgments. No doubt Gehazi pleaſed himſelf with his Plot, p. 103whereby he might get in one day, more than he was like to do in many years ſervice of his Maſter. Oh how brave ſhould he be, when his new Cloaths were on his back? but, alas, he did not think of that other Garment of Leproſie, which God would beſtow on him, a Garment not like others, to cover his ſhame, but to diſcover and proclaim his ſin; a Garment that ſhould laſt him to wear, and his Children, from Generation to Generation. Thirdly, That which the Sinner labours for, will not only leave and deceive, but alſo everlaſtingly damn him; they do not only labour for vanity, but they labour in the fire for it, Habak. 2. Hell fire, I am ſure, will be the end of their labour; what the Apoſtle ſaith of one ſort of Sinners, They that will be rich, fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition, is as true of the reſt. He that will have Pleaſures, or he that will have Honour; an Heart ſet violently p. 104on any thing here below, that makes it his Treaſure to enjoy, and therefore his chief Labour to obtain; this man muſt needs fall into temptation, and a ſnare, and many fooliſh and hurtful luſts, which (without Gods merciful hand, ſnatching him out of their Clutches) are ſure to drown them in Eternal Perdition. Was Shimei unwiſe, who by going out of his Precincts to recover his run-away Servants, loſt his own life? How much more folly and madneſs is it, by hunting after the run-away Vanities of the Creature, that are but thy ſervants to loſe the life of thy Soul? Cur ea quae ad uſum diuturna eſſe non poſſunt, ad ſupplicium diuturna depoſces? Why wilt thou, oh man, make that which is but temporary in the uſe, eternal is thy puniſhment? Who would crave the ſweeteſt morſel in the world, which after the ſhort Pleaſure in ſwallowing of it down, would cauſe intollerable gripes in his Bowels for but a month? and wilt thou devour that, which thou muſt be digeſting p. 105in Hell with Torments, as endleſs as eaſleſs?

Secondly, Of Exhortation, to all that are at preſent in the ſervice of Sin, to be perſwaded to change your Maſter. Oh come now into the Lords ſervice, that at death you may enter into your Lords joy; enter into his Vineyard now, that you may have your penny at night amongſt his Faithful Labourers; labour for God in this world, that you may reſt with God from your labours in the other. It is ſaid of Caeſar, that when he had brought his Army ſo near Rome, that they might ſee it before them, he bad his Souldiers look upon it wiſhly, ſaying, What think you? is not yonder brave City worth Fighting for? I have been ſpeaking of another gueſs place. Let me deſire you to look once again up to the Heavenly Jeruſalem, the City and Chamber of the great King, where is laid up this goodly reward ſpoken to; is it not worth the labouring for, and going to, though every ſtep of the way were to be trod p. 106on points of Swords? Is it not a bleſſed thing to behold God face to face? to be ever with the Lord? to bathe thy ſelf in thoſe Pleaſures that are at his right hand? to drink the wine of the Kingdom, in the Kingdom of Heaven it ſelf? Wilt thou loſe it, as Lyſimachus did his worldly Kingdom, by ſtaying to drink a draught of puddle water? the muddy pleaſures of Sin for a ſeaſon? long thou canſt not ſtay here. Doth it not behove thee to make ſure of an houſe above to receive thee, when thou art turned out of thy Earthly Tabernacle here? and if it doth, muſt thou not become his Servant, do his work, or never look for his reward? And if thou wilt do it, when mean'ſt thou to ſet about it, if not now? Heaven is won or loſt here, now and ever, now or never. When death takes thee off the ſtage, think not to have leave to return, that thou mayſt act thy part better. Times loſs is the moſt irrecoverable; thou mayſt loſe thy Ring, and find it again; thy Houſe may be p. 107burnt, and built again; but if time be loſt, that never can be recovered. Death is a change, that puts into an unchangeable ſtate, the Saint into a ſtate of Bliſs, the Sinner into a ſtate of Miſery. Heaven the reward of Gods Labourers, and Hell the wages of wicked Workers and Loiterers. Oh think, and think again, before it be too late, what rapping there will be at Heaven Gate, what calling, and crying to be let in; yea, even by thoſe, who now, when it ſtands open may, and will not; and therefore then ſhall have no other anſwer, than that of our Saviour, I never knew you, depart from me, ye that work iniquity; let him pay you, that ſet you on work. Sinners, you think that at preſent you have the odds and advantage of the Saints; they are Macerating themſelves with Faſting, while you are pampering your ſelves with Feaſting; they are Mourning for their Sins, while you are Pleaſurably committing yours; they are Afflicted, and you are at Eaſe; you get the World, p. 108and they loſe it. But then the Tables will be turned, they will recover all their loſſes here, and thou loſe all thy gain; their ſorrows will take leave of them, never to trouble them more; but thy joys will be at end, and thy ſorrows come in the room of them. In a word, they ſhall be comforted, and you tormented. 2. To the Saints. Walk in the view of this your reward, and make an holy improvement of it in your lives. That which is the end of our Faith, viz. Salvation, ſhould be propounded as the end of all our actings, and have an influence into our whole courſe. Finis principium eſt omnium operationum; it ſhould have the nature of a Direction what to do, and of a Motive to inforce, and invigorate us in all we do. As the Bird is guided by its Train, and the Ship by its Rudder, ſo the Chriſtian ſhould by his end. Firſt, Therefore let this Glorious Reward thou ſeeſt before thee, keep thee from accepting of the rewards of ſin; let them love the reward of iniquity, p. 109that look not for a reward of Righteouſneſs. Abraham would not have it ſaid, the King of Sodom made him rich, who had God for his exceeding great reward. Moſes, who had reſpect unto the recompence of the reward, deſpiſed the pleaſures of ſin for a ſeaſon. It diſhonoreth the Prince, when his Courtier accepts a Penſion from a ſtrange, much more from an enemy Prince. When we yield to any ſin, we do what Satan tempted Chriſt unto, even worſhip and pay an homage to him. I know no Argument to repel the Enemy, more forcible, nor more honourable, than this; I will not diſgrace my Maſters ſervice, the hopes I have from him, to borrow a reward from his Enemy. Some Nations are wont to ſight in their richeſt Cloaths and Jewels, to make them more valiant, by conſidering how great their loſs would be, by falling into their Enemies hands. Certainly, Satan would not ſo eaſily foil thee (Chriſtian) if thou didſt wear the rich Bracelets of the Promiſes, and by Faith put p. 110on that robe of Glory, with which thou ſhalt ere long be clothed. How would a glorified Saint ſcorn a motion to ſin, Viſio beatifica impotentes facit Angelos & ſanctos ad peccandum. What, they ſin? the Sun might ſooner be pull'd out of its Orb, than they out of their Obedience. What, they leave the Fatneſs and Sweetneſs they are ſatiated with, for any thing that is to be got by a baſe ſinner? Such a thought never did, nor can enter into their Holy Heart. And we ſhould be more like them, in our deteſtation of all ſin, had we more raiſed apprehenſions of the greatneſs of the Heavenly reward, and ſtronger hopes for our coming to it.

Secondly, Let it make thee ſtedfaſt, and unmoveable, always abounding in the work of the Lord. This is the improvement which our Apoſtle makes in this place, of this very Point; there is a foreign in Religion, much preſſed by the Apoſtle upon Believers, to walk as becomes the Goſpel, as becomes Saints, to walk worthy of God, worthy of our p. 111Holy Vocation. Now this becomingneſs lies much in the ſutableneſs of our preſent actings, to the heighth of our future hopes. When we endeavour that the properties of our actions, may correſpond, and bear a reſemblance to the reward expected by us. As the impreſſion on the Wax, anſwereth to the Sculpture of the Seal; or as the Port and Garb of a great Heir, is to the vaſt Inheritance he ſhall have. Now the Text, (for I go no further) preſents us with Two Properties of the Saints reward; Certainty, and Immenſity. And accordingly preſſes this double Duty, Stedfaſtneſs, or unmoveableneſs, and abounding always in the work of the Lord, as bearing a reſemblance unto it. Firſt, Therefore labour to be ſtedfaſt in thy profeſſion of the Faith; holding faſt (ſaith the Apoſtle) the Faithful Word, Titus 1.9. How unſutable to a Faithful Word, is a Faithleſs Heart? A wavering weak Faith, to a ſure Word? 2 Pet. 1.19. A Sceptical judgment, to a Doctrine that is indubitable, p. 112and without controverſie, 1 Tim. 3.16. How unbecoming is it to be off and on, hot and cold, unſtable and unconſtant in an holy courſe, when thou lookeſt for a Kingdom that cannot be ſhaken? Secondly, Let it make thee abounding in the work of the Lord. How unſutable is it to pinch God in thy ſervice, who is ſo magnificent in his reward? How unbecoming, to think any meaſure enough in thy duty, when the reward promiſed, is without all meaſure? Nay, do not only abound, but be always abounding in the Lords work, who will make thee always happy. Alas, what is our always in abounding here; to the always of his rewarding hereafter? the always of our ſervice extendeth but to the end of a ſhort life; but the always of the reward to an endleſs Eternity. Were there no reward at all hoped for, yet we ought; yea, the Saint would (for his new Nature inclines him thereunto) ſerve his God. We ſee even our Children, do love and obey us their Parents, though p. 113ſome of us have no Portion or Inheritance to leave them? But it ſuperadds a further Argument to a Rich mans Child, to make him more abundantly dutiful and diligent, to conſider what a great eſtate his Father hath; of all which he will make him Heir, though he might not (if he pleaſed) have ſetled any thing on him at all. Thus when a Saint conſiders, that God, who might have made a Law, binding him to Obedience, without making a Promiſe to reward the ſame. It muſt needs much affect his heart, to ſee God in his condeſcending Grace, and immenſe Bounty, thus to ſweeten, and facilitate his Obedience, with a promiſe of no leſs reward, than of the Heavenly Inheritance. Think, oh Chriſtian, how little the greateſt ſervice thou canſt now do thy God, will in a dying hour appear to thine own thoughts. I have obſerved, that the beſt of Saints, whoſe eminency in Grace, and ſerviceableneſs in their Generations, others admired, have yet themſelves, upon a p. 114ſick and dying bed, complained of their barrenneſs and unprofitableneſs. Not bragged of their zeal, but bewailed their coldneſs; not applauded themſelves for what they had done, but mournfully confeſſed, what they had left undone; the ſenſe of their deficiencies, quite hiding from their eyes the ſight of their eminent diligence. As that famous Light in our Britiſh Church, and laborious Servant of Chriſt, Biſhop Ʋſher, on his dying bed, thus Prayed, Oh God forgive my ſins of Omiſſion: Who yet was admired of all that knew him, for his laborious diligence in the Pulpit, and out of it alſo. And one reaſon, I humbly conceive, why the beſt of Saints, at ſuch an hour, are more than ever ſenſible of their deficiencies, is, becauſe they then ſtanding neareſt to Eternity, have higher and wider apprehenſions of the Majeſty of God, and the immenſe Glory of Heaven; which apprehenſions muſt needs cauſe them to ſee the vility and nothingneſs of their own ſanctity, and all their p. 115ſervices; and conſequently, fill them with an holy bluſhing and ſhame, that they have done ſo little for God, who hath laid up ſo much for them; that they have no more glorified him on Earth, who hope, ſo ſoon to be glorified with him in Heaven. And if the higheſt meaſures of the moſt fruitful Saints, which have done God more ſervice, than an hundred ſuch as thy ſelf, ſhrink into nothing, in their own eye at ſuch a time, and leave them full of ſhame and ſorrow for their unſutable actings, to their high and glorious hopes; how much more will it afflict thee with unſpeakable grief and ſorrow in the like hour (if thou haſt a dram of Sincerity in thine Heart) to remember thy more palpable negligence and barrenneſs. Oh what then wilt thou ſay of thy paſt life, which is ſo thin ſown with Holy Actions? now thou thinkeſt thy ſelf Religious enough, with thy infrequent Devotions; if thou canſt get to the Church once in a week, and into thy Cloſet, for a few moments, p. 116once in a day, it is well: But when thou comeſt to dye, thou wilt then complain, how thou haſt ſtarved thy Soul, and robbed thy God of much time, which might, and ought to have been imployed in Communion with him, and working out thy own Salvation. Now a few Pence out of thy great Eſtate, paſſeth for Charity; but when death comes to ſweep all away at once, then thou wilt complain thou haſt been a niggard of thy Purſe, and didſt not honour God with thy Subſtance. Now though thou ſpeakeſt, but once or twice in a Moon of God, and Heaven in thy Family; and very ſeldom doſt Catechiſe thy Children, and that but formally, without any affection, or with little deſire to affect them, with the concernment of thoſe Truths, thou inſtructeſt them in, yet thou pleaſeſt thy ſelf, in having done thy duty to them ſo well. But when death's cold ſweat ſhall warn you of your approaching Diſſolution, then thou wilt bewail, that Religion was ſo ſeldom the ſubject p. 117of thy diſcourſe, in your Family, that you did not more conſtantly inſtruct your Children and Servants; and when you did, that you did not more paſſionately endeavour to move their affections, and draw their hearts to the love and liking of Religion in its Truths, and the practice of them.

Thirdly, Improve the hope thou haſt for this reward, to make thee live above this preſent world. Truly, thou mayſt well be content with a little here, who lookeſt for ſo much hereafter. If the Labourer hath but meat and drink at his work, he asketh no more, but ſtays willingly for the reſt till night, when he is to receive his wages. If thou haſt Food and Rayment here, and Heaven at the end, doth not God deal well with thee? Oh, 'tis for want of Faith in the Promiſe, and activity in our Hope, to exerciſe it ſelf on this Bleſſed Object, that we are ſo having and craving after the things of this world, and ſo diſſatisfied with our portion here. We read of Solomon, p. 118that he made Silver to be in Jeruſalem, as ſtones, & Cedars as the Sycomore trees, 1 Kings 10.27. The Chriſtian might do more, had he a lively Faith and Hope; he might make all this worlds Glory, Pleaſures, and Treaſures, to be but as dirt and dung in his valuation, from what he expects to be preferred to, within a while in Heaven. And he is the happier man, that can live above the world, than he that ſwims in all its abundance. It is for want of better Metal, that Leather and Copper are ſtamped for Coin; and for want of Faith, or exerciſing it on the Promiſe, that we ſet too high a price of the things of this world. This would, and nothing elſe can take off our Hearts from preſent things. Our Affections are too great a ſtream to be dryed up; but turned, they may be, into another Chanel; and truly, the world is too narrow a Chanel to contain them: But here is roomth enough, and more than enough for them all; here is a place of broad-water, no fear p. 119of wanting Sea-room. If we would launch out into the Meditation of this bleſſed place, oh how ſhould we find our Hearts inflamed with longing deſires to be there, and no more envy the Carnal world, for what we leave them here to enjoy, than you would the Swine his ſwill, if you were going to Feaſt at a Princes Table; which minds me of the next particular.

Fourthly, Improve this Glorious Reward to reconcile death to thy thoughts, and make thee rather deſire, than fear to be diſſolved. Many were the Arguments, which the Philoſophers, among the Heathens muſtered up, to expel the fear of this King of Terrors; but the wiſeſt of them were baffled in all their attempts therein. As it is ſaid of Cicero, a little before his death, that he confeſſed the remedies, which he had prepared againſt this Enemy, proved, he knew not how, but too weak and feeble for that purpoſe. And one was bold to tell Plato, when he ſpake much of the contempt of death, Fortius p. 120loqueris, quàm vivis; that he ſpoke higher than he lived; and no wonder, if we conſider, in how dark a light they ſaw the exiſtence of a future ſtate; and much more, at what a loſs they were for finding the right way which leads to the happineſs of it. Neither do I wonder, that any wicked man under the Goſpel, ſhould be terrified at an approaching death, and go down to the grave, as, they ſay, Bears go down an Hill, backward; afraid to ſee, or think of that ſtate they are going into. For the more any knows of Heaven, without a well grounded hope of arriving there, the greater muſt his dread needs be. He that increaſeth knowledge here, will be ſure to increaſe his ſorrow; but why any of the People of God, that have a hope of Heaven, ſhould not in ſome meaſure overcome the prevalency, at leaſt of this fear of death, is ſtrange; and, indeed, caſts a reproach upon Chriſtianity. The Turks (I have heard) ſome of them ſhould ſay; they did not think Chriſtians p. 121believed there was an Heaven, becauſe they ſaw them ſo loth to go to it. Labour Chriſtian, to wipe of this reproach, which theſe Infidels caſt upon our Religion. First, Look thou buildeſt thy hope of Heaven, deep, and ſtrong, upon a good ground; which is Regenerating Grace, (for a dead Soul, cannot have a lively Hope) Then labour to hold faſt the rejoycing of thy Hope unto the end, to which it would much conduce, to preſerve a right notion of death in thy thoughts. What elſe (Chriſtian) is death to thee, but what Jordan was to the Iſraelites? a paſſage from an howling Wilderneſs, of a ſinful miſerable World, where thou haſt been pinched with Wants, and ſtung with fiery Temptations, to a Land of Promiſe, where is ſafety to ſecurity, and fullneſs to Felicity: where thou wilt find the abſence of nothing, but ſin and ſorrow. Look upon it, as the uncovering of the Ark of thy body, wherein thou haſt been toſſed and tumbled ſorely upon the p. 122waves of a reſtleſs life, to ſet thee on ſhore on Heavens firm and peaceable Land. Is the betrothed Spouſe afraid of her Marriage day? or a Prince loth to croſs a narrow Sea, to take poſſeſſion of a wide Kingdom, and a rich Crown, that wait only for his coming? No (Chriſtian) fear not thou death, but rather let thy heart revive with old Jacobs, at the ſight of this Wagon or Chariot, which is ſent to bring thee over to thy Heavenly Fathers houſe.

Fifthly, Let it moderate your ſorrow, for the death of your Pious Friends, and uſeful Inſtruments in their Generations. Indeed, the loſs of ſuch is great, to thoſe that are left behind; and therefore God allows us to mourn, when ſuch breaches are made upon us; but withal, he ſets bounds to our ſorrow, that we ſorrow not even as others, which have no hope, nor mourn ſo as to refuſe to be comforted; to take our own loſs ſo to heart, as not to rejoyce in their gain: Is this thy kindneſs to thy Friends? wouldſt thou have them p. 123labour, and never reſt? work, and never receive their reward? They could not have had theſe here, but they have them where they are gone. Oh be not unkind to them, by being over-kind to your ſelves. If ye loved me, ye would rejoice, (ſaith our Saviour to his Diſciples) becauſe I ſaid I go to the Father, Joh. 16.28. As if he had ſaid to them, you are indeed (my Diſciples) too ſelviſh. You think what you ſhall loſe if I depart hence, but you do not conſider, what I ſhould loſe, by my ſtaying here: You ſee the poor condition I live in here on Earth, and know the Royalty and Glory I am going to be poſſeſſed of in Heaven; and are you unwilling I ſhould be advanced to my Throne there; and that after I ſhall have finiſhed the work of your Redemption here? Truly you are unkind, and ſhew but little love, in this, to me, your dear Lord and Saviour. Nor do we expreſs much love to our deceaſed Friends, of whoſe happy change we have no reaſon to doubt, p. 124if their incomparable advantage doth not make us more rejoyce for them, than our loſs, make us mourn for our ſelves. If we be, as they were, (ſincere and faithful Chriſtians) our loſs is but ſhort; ere long we ſhall recover it, by being taken up to them; they are not loſt, but gone a little before, whither the reſt of their Brethren, ere long, ſhall be called. And while we are left here behind, we have a God to live upon, who cannot dye, who will not leave us, and whoſe preſence is ſufficient to compenſate, I trow, the abſence, not of one, but all our Friends. Would Elkanah be thought better to his barren Wife, than ten Sons? May not God then look his Children, when bereaved of any Creature Comforts, ſhould count the having him better, yea, infinitely better than them all. Let therefore every Saint, in this, and all other bereavements, ſolace himſelf with this of David, Pſalm 18.46. The Lord liveth, and bleſſed be my rock, and let the God of my Salvation be exalted.

p. 125It is expected, I know, that I ſhould now ſpeak ſomething of that Noble (and without offence, I hope, I may ſay) Elect Lady; the Solemnization of whoſe Funeral, occaſioned this our ſorrowful meeting; which ſhould I not do, without doubt, I ſhould ſend you all away, very much diſſatisfyed. But far be it from me, that I ſhould by my ſilence, put her light (now ſhe is dead) under a Buſhel, which ſhined, before all your eyes, ſo radiently, while ſhe was alive, even as a great Candle,Mar. 11.32.Mark 11:32 on an high Candleſtick. It was ſaid of John Baptist, all men counted John, that he was a Prophet indeed. And I am perſwaded, that all who knew her, eſteemed the Lady Vere a Chriſtian indeed. Truly, if we may not think ſo of her, we ſhall be at a great loſs to find ſuch Characters, by which we may judge any at all to be ſo. I ſhall begin to ſpeak of her, where ſhe her ſelf began to be, her Birth, I mean, and Parentage, from which ſhe had her Extraction. And this was High and Ancient p. 126on both ſides. For by her Mothers ſide, ſhe ſprang from the chief of the Throg-mortons Family; and by the Fathers ſide, was extracted of the Ancient Family of the Tracies, at Todington in Glouceſter-ſhire. She was the youngeſt of Fifteen Children; born on the Eighteenth day of May, Anno 1581. being the 23. of Queen Elizabeth. Her Mother dyed three days after ſhe was Born; and her Father, when ſhe was but eight years old. Thus ſoon was ſhe an Orphan; but, indeed, they only are Orphans, who have no Father in Heaven. When her Father and her Mother thus forſook her, the Lord took her up. The many Experiences ſhe had all along her life, of Gods moſt tender care over her, occaſioned her to chuſe this for her Motto (which is found written by her, in the front of moſt of her Books in her Cloſet) God will Provide. She took much delight in ſpeaking of one of her Anceſtors, as one of the greateſt Honours to her Family. William Tracy of Toddington, Eſquire, p. 127mentioned by Mr. Fox in his Martyrology, who in the Reign of King Henry the Eighth, for the ſound Profeſſion of his Faith, made by him in his laſt Will and Teſtament, was after his Deceaſe, condemned to have his body taken out of the ground and burnt; which Sentence, accordingly was executed. She was twice Married; to Mr. William Hobby, her firſt Husband, at Nineteen Years of Age, by whom ſhe had two Sons, which were Religiouſly Educated by her; the happy fruit of this her care, ſhe reaped at their Pious Deaths (for they both went young to Heaven) the Younger dyed in the Fourteenth Year of his Age; the Elder in his Three and Twentieth, much admired for his Parts, and loved for his Piety. Her ſecond Husband was, Sir Horace Vere, afterward Baron of Tilbury; ſo Noble and Excellent a Perſon, that I muſt not name him without ſome Honourable Reflection; one whoſe Coat Armour made more Renowned, than his Coat of Arms; and p. 128his Perſonal Atchievements in the field, ennobled more, than the High Blood he borrowed from his Anceſtors. But his Piety gave him the higheſt Character of all; by the other he got a great Name, like unto the great Men, that are in the Earth;2 Sam. 2.19.2 Sam 2:19 but by this he obtained a good Name. And even Tacitus, the Roman Historian, prefers a praiſe from Goodneſs, before that which is obtained by Greatneſs. And therefore ſpeaking of a Noble Roman, ſaith, he was, inter claros potiùs quàm inter bonos cenſendus. This Noble Lord was one, who could wreſtle with God, as well as fight with Men; and may be thought to have got his Victories upon his knees in his Cloſet, before he drew his Sword in the Field. And when he had overcome his Enemies, he could overcome himſelf alſo; being one of the humbleſt Souls, in whom ſo much true worth lodged, that I have heard of. His good Lady would ſay, ſhe honoured him for his Valour, but moſt, for the Grace of God which ſhined in p. 129him. Thus ſhe did, coruſcare radiis Mariti, ſhined by the Rays of her Husbands Excellencies; but not only with theſe, for ſhe had radient Beams of her own, by which ſhe caſt like Honour upon him, as ſhe received from him. So happily was this Noble Couple ſuited, us in the high Extraction of both their Births, ſo alſo in the reſt of their accompliſhments, that they mutually illuſtrated each the others Honour. But paſſing by all her ſecular Prerogatives, we ſhall now preſent her to you, in ſome of her ſpiritual Excellencies. Theſe, indeed, give the intrinſick value to a perſon. He that would take the true height of of a man, muſt not meaſure him with the vantage-ground he ſtands on. I may ſay of this Gracious Lady, what Nehemiah ſaid of another Noble Perſon in his time; She was a Faithful Woman, and feared God above many. Nehem. 7.2.Neh 7:2Some are ſo prodigiouſly wicked, that they ſeem to have wedded the Vices of many others. But this good Lady may p. 130be ſaid to have collected the Excellencies of many other Chriſtians. In her you might have ſeen theſe various Graces, which grow to an eminency, but ſeverally in others, met altogether in one knot; I ſhall ſpeak of a few.

Firſt, The fear of the Great God, was very great in her; wonderful tender ſhe was of offending him. She hath been often heard to ſay, and that ſolemnly; Oh, I would not ſin againſt my God. She profeſſed, that ſhe dreaded Hell moſt, as a place where God was Blaſphemed. Oh pretious Saint, to dread Hells ſin, more than Hells fire.

Secondly, Her Zeal to the Worſhip of God, was eminent. Firſt, To the Publick, this was evidenced many ways. First, By her Zeal, to get able and faithful Miniſters for thoſe Livings ſhe had in her diſpoſe; and by improving her utmoſt intereſt, to procure the like for this Pariſh, where ſhe reſided, in its ſeveral vacancies. And herein the Noble Patron, did moſt kindly gratifie her with the choice, deeply obliging, p. 131not only her Honour, but the whole Town thereby; ſo that you in this place, have lived in a Goſhen of Goſpel light for a long ſeaſon; and are able alſo to tell, how comfortably ſhe ſpake to thoſe that taught the good Word of the Lord amongſt you. What countenance, and real encouragement ſhe gave them in the Lords Work, without ſparing her purſe to do it. Secondly, By her conſtant attendance on the Publick Worſhip, ſo long as the Lord vouchſafed her any health: yea, ſhe did not only attend on it her ſelf, but was careful that her Family ſhould do the ſame with her. They that would not ſerve God with her, were no Servants for her. Thirdly, She was no leſs devout in, than conſtant at the Publick Worſhip. She durſt not trifle with Holy things, which made one (in this reſpect) ſay of her, That this Lady, by her Solemn and Reverent Deportment in Divine Worſhip, would make one believe that there is a God indeed. As for the Sacrament of the Lords Supper, which p. 132is ſo diſmally neglected by many; her deſires were moſt Ardent to partake of it frequently, ſaying, (as the Miniſter of the place informed me) that ſhe durſt not neglect, no, not any one opportunity, that was offered for the enjoying this Sacred Ordinance. And, oh, how intent was ſhe in Preparation for it? the whole preceding week was taken up by her for that work; in which, ſhe would always have a private Faſt with her Family, or a ſecret one in her Cloſet. Was not this one that meant to go to Heaven in good earneſt? Secondly, The Private Worſhip of God. Let us follow her from the Church, to her own Houſe, and we ſhall find, that ſhe brought her Religion and Devotion home with her, and did not leave them in her Pue behind her, till ſhe returned to it again the next Sabbath. Some can complement God Almighty, before their Neighbours, on the Sabbath, but care not to acquaint with God at home all the week after. But if ever any privite p. 133dwelling, might be called a Chappel or little Sanctuary, her houſe was ſuch. There you might find her, and her Family, twice every day, upon their knees, ſolemnly Worſhipping the Great God; there you might ſee them, humbly ſitting, at his feet, to hear his moſt Holy Word read unto them; concluding conſtantly their Evening Service, with Singing one of Davids Pſalms. What Strangers ſoever were preſent, there was no putting by, or adjoyning the Worſhip of God to a more convenient ſeaſon. On the Lords day, you might hear the Sermons Preached in Publick, repeated to the Family, the Servants called to give an account before her, or what they remembred, the high Praiſes of God ſounded forth by the whole Family together. After Supper again, you might hear the Servants in their room, exerciſing themſelves in the ſame Heavenly Duty of Singing Pſalms. And no ſooner did the good Lady hear them ſtrike up, but away ſhe would go to joyn with them in p. 134that duty. Follow her up the ſtairs, there you ſhould be ſure to find her, twice every day, ſhut up ſome hours in her Cloſet (which was excellently furniſhed with Pious Books of Practical Divinity) Here ſhe redeemed much pretious time, in reading the holy Scriptures, and other good Books, that might give her further light into them, and help to put more heat into that light ſhe had obtained. Here ſhe poured out her devout Soul, with ſuch fervours of Spirit in Prayer, as could not be hid (ſometimes) from thoſe her Maidens, whoſe occaſions drew them, at any time, near her Cloſet dore; and yet are we not at an end of this good Ladies Devotions; for every night ſhe would, her ſelf, pray with her Maidens, before ſhe went to bed. And now, is it any wonder, ſhe grew ſo rich in Grace, who drove ſo great, and conſtant a Trade in the means of Grace, and had ſo many ways to bring her in Spiritual gains?

p. 135Thirdly, Her Love to God (beſides what already hath been ſaid) did many ways make it ſelf evident to be of an high degree. Firſt, The mournful complaints ſhe would make, that ſhe could love God no more; the reaſon of which indeed was, becauſe ſhe loved him ſo much. Therefore ſhe thought ſhe loved him ſo little, becauſe ſhe knew ſhe could never love him enough. The truth is, ſhe had ſuch raiſed apprehenſions of Gods Glorious Excellency, as cauſed her to think her higheſt affections unworthy of him. None, indeed, that have ſuch high apprehenſions of the Divine greatneſs and goodneſs, can love him little, or think their love, when moſt, to be great. Secondly, The vehement deſires, and longings, ſhe had to be gone hence, that ſhe might be with Chriſt. She was one of thoſe very few Chriſtians, which ſtood in need of old Mr. Dods uſe of Exhortation; which I have heard he would make to the Saints, in his Preaching: That they would he content p. 136and patient, though they were not taken up to Heaven ſo ſoon as they deſired. This good man (who was one of the moſt Heavenly Souls that this Age knew) finding to do this, was ſomething difficult in his own Soul, thought it was ordinary for others to do the like; whereas (God knows) moſt Chriſtians, are of a lower form in Chriſts School, prone rather to linger too much here, than to be too haſty of going hence; ſo that they need rather Spur than Bridle, and Miniſters have more reaſon to take hold of them, with the ſtrongeſt Arguments they can find, to draw them out of the love of this world (as the Angels did Lot out of Sodom) than to make them willing to continue here. But this Gracious Lady, knew ſo much of Heaven, as made her ſtay here tedious to her: the earneſt option of her Soul was, Come Lord Jeſus, come quickly. She found to her great grief, that her imperfect ſtate on Earth, made it impoſſible to ſerve God here as ſhe would, and therefore did wonderfully p. 137complain ſhe was unprofitable and unſerviceable; and this deep ſence of her unſerviceableneſs (while others admired her fruitfulneſs and uſefulneſs) did ſtill increaſe her deſires to be, where all theſe infirmities would be cured, and where ſhe knew her ability ſhould fully correſpond to the height of her deſires ſhe had to ſerve and glorifie her God. Thirdly, Her love to the Saints, who are born of God, and have his lively Image ſtamped upon them. This in Scripture, is made one of the faireſt evidences for our love to God. Every one that loveth the Father that begat, loveth him that is begotten, 1 John 5.1. A man may love the Child, and not love his Father; but he cannot love him, becauſe he is his Child, and becauſe he is like his Father, but he muſt needs love his Father. Yea love him firſt and moſt, becauſe his love to the Child, ſprings from his love to the Father. This Good Lady then, was a great Lover, doubtleſs, of God himſelf, becauſe ſhe had p. 138ſo dear an affection to his Children. She did not praiſe the dead Saints, and perſecute the Living; ſhe did not pretend love to thoſe that lived far from her, but ſhewed kindneſs to them that lived near her: She did not factiouſly love ſome of one Party, and reproach thoſe of another. In a word, ſhe did not love the Saints in an equality with others, from a Natural tenderneſs, which diſpoſeth ſome to be kind to all, good and bad; but her love was a Spiritual, Cordial, Special, and Uniform Love to them. Where-ever ſhe ſaw any thing of God, her Love was drawn out towards them, and had the moſt love for thoſe, that diſcovered moſt of God; ſhe loved them ſo, as to delight in converſe and communion with them; yea, and the chief of her Charity was extended to them. As for the Faithful Miniſters of Chriſt, whoſe Function lifts them above private Chriſtians, few ever exceeded her, in loving and honouring of them; yea, ſhe loved firſt the Miniſtry, and then the p. 139Miniſters; profeſſing ſeriouſly, the great love and high eſteem ſhe had for them, was for their dear Maſters ſake, whoſe Embaſſadours they were. So that what I have heard concerning her worthy Son-in-Law, in Norfolk, Sir Roger Townſend, that for his Love to the Miniſtry, he got the title of being called, Deliciae Cleri, The Miniſters Delight; may be truly given to her.

Fourthly, Her works of Charity were remarkable, upon manifold accounts. Firſt, The largeneſs of her Charity, ſo great indeed it was, that it may well be admired, how this Tree ſhould not long ago have killed it ſelf with overbearing. The Trees in our Orchards yield their Fruit but once a year, taking ſo long a time to be put in heart for bearing again. But her Charity was dropping Fruit all the year long. Many ways it diffuſed it ſelf; ſhe had Silver for the Monileſs aliment for the Hungry, Medicaments for the Sick, Salves for the Wounded. Abundance of good ſhe did this way, in Town p. 140and Country; ſhe did not only give, but deviſed liberal things. If her Servants knew of any that were in great need, and did not tell her of it, ſhe would (when by otherways ſhe heard thereof) be very angry with them. It hapned, that an honeſt poor Neighbour dyed, before ſhe knew he was ſick, for which being troubled, ſhe asked her Servant, whether he had wanted in his Sickneſs, ſaying, with ſome earneſtneſs, I tell you, I had rather part with my Gown from my back, than the Poor ſhould want. Secondly, In the prime objects of her Charity, ſhe caſt her ſeed upon all ſorts of ground, but eſpecially on Gods encloſure. The Houſhold of Faith, had her fulleſt handfulls; to ſuch ſhe never thought ſhe gave enough. Thirdly, Her Secreſie in giving. When it might be, ſhe did not give her Charity, as ſome throw their Money into a Baſin at a Collection, ſo that it rings again, but it fell like Oyl into a veſſel, without noiſe. Fourthly, Her Self-denying Spirit in all this; ſhe p. 141was no Merit-monger; good Lady, ſhe never thought to purchaſe Land in Heaven, with the money ſhe gave on Earth. She was no Merchant to ſell her Charity, but a Faithful Steward, acknowledging, what ſhe gave, was not her own, but her Lords money; ſhe was, notwithſtanding all her Charity, carried out to a naked Chriſt, deſiring to be found alone in him, and his Righteouſneſs, as earneſtly, as if ſhe had not done one good work in all her life. Hear this, Oh ye Papiſts, and be aſhamed for your notorious ſlander; who would make the world believe, that Proteſtant Religion, is too cold a Soil for Charity to thrive in. Behold here, a Proteſtant Dorcas, full of good Works, and Alms-deeds. Though ſhe had no opinion of Merit to cheriſh the root of her Charity, from which much of yours comes, had not hope of expiating ſome foul Crimes, or conceit of meriting Heaven, been at the bottom of the Charity of many in your Church, it may be believed, the firſt p. 142ſtone had this day been to be laid in ſome of your Goodly Hoſpitals and Churches alſo.

Fifthly, Her Sincerity. This was as her under Garment, which ſhe wore neareſt to her, and gave excellency to all her other Graces. Many notable teſtimonies there were for this in her. Firſt, The uniformity of her Holy Walking; her Religion was not like a drift Snow, which lyeth thick in one place, and leaves the ground bare in another; the Hypocrite hath ſome naked plot in his Converſation, that renders him ſuſpicious; you may perſwade him with Herod, to do many things, but never make him with Saint Paul, willing in all things to live honeſtly. But in this good Ladies Converſation, one part correſponded admirably with another; an happy Symmetry appeared in her whole courſe, towards God and Man, abroad, and alſo at home, among her Domeſtick Relations, thoſe that lived conſtantly with her, who ſaw her (as we are wont to ſay) hot and cold, in p. 143her night-cloaths, as well as when dreſſed to go abroad. Few, I believe, have had an higher teſtimony for Piety, from thoſe that have lived near, and long with them, than ſhe hath from all that dwelt under her roof. Secondly, The great freedom ſhe gave her Friends in ſpeaking to her, of what they ſaw amiſs in her; ſhe was wont much to applaud the priviledge of having a Faithful Friend, ſaying, others might ſee more by us, than we by our ſelves; ſhe would alſo ſay, 'Tis a great mercy to be convinced of any ſin. Thirdly, Her Faith, which was wont to be then ſtrongeſt, when death appeared neareſt. Like that great Souldier I have read of, who would tremble every joynt, whilſt his Armour was putting on in his Tent, but without all fear, when he engaged in the Battel. A little more than a Twelve-month ſince, ſhe fell into a long ſwound, which laſted about half an hour, without any viſible hopes of her recovery; but as ſoon as ſhe came again to her ſelf, ſhe p. 144ſaid, I know my Redeemer liveth; and being conveighed to her chamber, there, again, I know whom I have truſted: An Hypocrites hope is compared, to the giving up the Ghoſt, Job 11.20. And in this particular not unlike. As a dying man, his breath grows ſhorter and ſhorter, till at the laſt it is quite puffed out; ſo commonly the Hypocrites hope leſſeneth, as death grows nearer, and commonly expires, before the man himſelf doth.

Sixthly, Her Humility. This we may call her upper Garment, with which ſhe ſtrived to cover her other Excellencies, though their Beauty was rendered the more conſpicuous and amiable, by caſting this veil over it. Grace, indeed, is like an Oyntment, which the cloſer it is held in a mans hand, the more ſtrongly it ſends forth his ſweet ſcent. Oh how meanly did ſhe think of her ſelf? ſhe ſaw not how her own Face ſhined, while others beheld and admired. Ever complaining ſhe was uſeleſs, and unprofitable, and did no good. p. 145Never ſpake ſhe of her Perfections, but frequently other Imperfections and unworthineſs; yea, ſhe would often ſay, I abhor my ſelf, indeed I do. How eaſie of acceſs, for the meaneſt to come into her preſence? how affable, courteous, and lowly to the pooreſt? many times, when her very Servants had done a buſineſs well, ſhe had ſet them about, ſhe would ſay I thank you, to them. The Law of kindneſs was in her Tongue, to whomſoever ſhe ſpake.

I have but a word or two to ſpeak of her gracious behaviour in her laſt Sickneſs, and I ſhall ſay no more of this Honourable Perſon; her Pains was ſtrong, but her Patience ſtronger; never was ſhe heard to mutter, or utter any repining word; but juſtified God in all his proceedings with her. Yea more, ſhe was much in admiring and bleſſing God for his Mercies, in her acuteſt Pains and greateſt Agonies. How doth this Bleſſed Soul now Carol forth the Praiſes of God in Heaven? who could ſing them ſo ſweetly, while p. 146theſe ſharp Thorns were at her Breaſt? that could keep her Heart in tune for this high note, in her greateſt bodily pains and dolours? She was not without aſſaults from Satan: it were ſtrange indeed, if he ſhould not have conſidered this Pretious Servant of Chriſt, and not offered her ſome diſturbance at this time, whom he had found ſo great and old an enemy to him, and his Kingdom of darkneſs; but he came only to be beaten back with ſhame, and to add more Trophies to all her former Victories over him. The laſt words which, I find, were obſerved to be ſpoken by her, (before a ſleeping Lethargy ſeiſed on her poor ſpent body, (which in two days carried her off the ſtage of this life) were, How ſhall I do to be thankful? how ſhall I do to praiſe my God? Thus ſhe ended her life here, in the exerciſe of that Duty, which was to be her conſtant endleſs work in that life ſhe was now entring into.

I have done ſpeaking of this Elect Lady, and have now only ſome reflections p. 147to make from what I have ſaid on her, upon our ſelves.

Firſt, Let us all be ſtirred up to give God the praiſe of thoſe his Graces, which he ſo abundantly poured into this Elect Veſſel; her light hath ſhined very radiently before moſt of your eyes, her good Works you have ſeen, and many of you been refreſhed by them; now glorifie your Father which is in Heaven; think it not enough to go home and ſay, ſhe was a good Lady, a pretious Chriſtian indeed; but as your eye paſſeth through the Air, and ſtayeth not till it terminateth on the Sun; ſo let your thoughts not ſtay in the admiring other Perfections, but paſs from her, and fix upon God the Donor, and Father of all theſe good and perfect gifts. Say not only, ſhe was a good Lady, but oh how good and gracious is God, to fill ſuch a poor Earthen veſſel, with ſo much of his Heavenly Treaſure. Again, Let us bleſs God, who hath ſo happily finiſhed p. 148her courſe, and delivered her from the ſnares and miſeries of this evil world. The Souls of the deceaſed Saints, are above our Praying for them, being at reſt in a glorified ſtate; they are beneath our praying to them, being ſtill but Creatures in Heaven, though glorified; but they may, and ought to be the ſubjects of our Thankſgiving unto God. This is a duty, therefore, the greater, becauſe it is for the greateſt of Mercies, that which crowns the whole ſeries of Gods gracious paſt Providences to them. If you think your ſelves engaged to bleſs God for your Friends, whom God hath brought ſafe home to you, after a long and dangerous journey, or recovered out of a perillious Sickneſs? how much more then ſhould we be thankful, to ſee any of our Godly Friends, carried ſafe to the end of this great journey, and landed at their Heavenly Fathers Houſe? not recovered from a Sickneſs, which is but an adjournment to death; but to have ſhot deaths gulf, and to be ſet everlaſtingly above it?

p. 149Secondly, Let the radient Excellencies that were in her, humble us for her Deficiencies. A coorſe piece of Cloth, never appears to coorſe, as when laid by a fine; nor a Dwarff ſo low, as when ſet by one that is tall. How may her knowledge in the Scriptures, ſhame the ignorance of many of us? Her awful fear of God, the little reverence we have of the Divine Majeſty? Her zeal for God, our coldneſs? Her reverence in the Worſhip of God, the rudeneſs of many, who behave themſelves therein, as if God Almighty, and they were fellows? Her charitable Spirit, and large Heart, whereby ſhe concerned her ſelf in the wants and miſeries of others, the narrow and ſelfiſh Spirits of many? who like the Hedghog, wrap themſelves up in their own ſoft wool, and turn out briſtles to all others. Or, who ſay with that fat Monk, ſtroking his own filled Paunch, If it be well here, all is well; though others be ſhithering with cold, pining with hunger. How may her p. 150Humility, which hid ſo great Excellencies in her, from her own obſervance, put them to the bluſh, that are puffed up with their poor pittance of gifts or graces? much more, thoſe who are ſwelled with a fancy of having that, which none can ſee they have. In a word, How may her Patience, under great Afflictions, reproach the murmurings of many, when they feel but a little ſmart from a gentle Correction? as if they would turn again upon God, and ſnatch the Rod out of his hand? I might ſay, I fear too many, that ſeem here to mourn for the loſs of this good Lady, as Chriſt to the Jews, Weep not for her, but wee for your ſelves, that you are ſo unlike to what ſhe was.

Thirdly, Let the high meaſures of Grace, this Pretious Servant of God attained to, encourage all weak Chriſtians to preſs forward, after further degrees of Grace. Sit not ſtill for ſhame, at the bottom of this Hill, when you ſee how high ſhe got in Grace and p. 151Godlineſs. She hath not drawn up the Ladder after her; take her courſe, tread in her ſteps, and by Gods bleſſing, though thou mayſt not come to her pitch here, yet thou ſhalt have far more than now thou haſt. She did not grow thus rich in Grace, with idleneſs and ſloth, but by Gods bleſſing on her diligence, in the uſe of means. She did not become ſo eminent by proudly thinking her ſelf ſo to be, but by Humility, and Poverty of Spirit. Many had been better, if they had not thought themſelves to be better than they were.

Fourthly, A word to you that had the priviledge to live in her Family: For Gods ſake look to your ſelves; happy you, if the holy Example you had in her, and extraordinary means of Grace you enjoyed under her roof, have had a kindly and powerful effect in you; if they have produced a ſerious reſolution for an holy life. But wo be to you, that ſhall bring a prophane and wicked Spirit out of ſuch a p. 152Pious Family; think ſeriouſly, how ſad it will be, to live ſo near Heaven in this world, as there you did, and at laſt to miſs of Heaven in the other.

Fifthly, To thoſe that are priviledged with Noble Birth, or Gentile Extraction, learn from this Lady; the beſt way in the world, to make the Tribute of Honour, which is your due, ſurely and chearfully to be payed you; take but the ſame courſe that this Gracious Lady, and Noble Lord her Husband did, and I dare promiſe, you ſhall obtain it. Labour to be good, and to do good, be not afraid, or aſhamed to be Religious; own God in his Holy Ways, and Holy Ones; and then you ſhall be Honoured of all, but by thoſe that refuſe to Honour God himſelf: And who would accept of Honour at their hands, who rob God of his? you have the Word of God for this, Them that honour me, I will honour, 1 Sam. 2.30. By Humility, and the fear of the Lord, are Riches, and Honour, and Life, Prov. 22.4. A place of Scripture, which God p. 153fulfilled, remarkably, in the deceaſed Lady. It fareth with Gentlemens Honours, as it doth with Tradeſmens Wares, which while they are made true and good, their price keeps up in the Market; but when they are made with little care, and of bad ſtuff, then it falls, and they hardly go off.

Oh defile not your Honours by any debaucheries; Dignitas in indigno eſt ornamentum in Luto, ſaith Salvian. What pity is it a Scarlet Cloak ſhould be ſopt in a ſwill tub? The corruption of the beſt is the worſt. I do not clear thoſe of ſin, who do not give him the Honour due to his Title and Place, that is unworthy of them; but methinks, that thoſe whom God hath left ſo high in dignity above others, ſhould conſider, that it is their duty, and wiſdom alſo, to ſhun all that may lead their Inferiours into this Temptation. How can he be free to complain of others, denying him his Honour, who by his own prophaneneſs and wickedneſs, caſts p. 154more diſhonour on himſelf, than any other can do? To be diſhonourable, is worſe than to be diſhonoured, as much as a ſin is worſe, than an affliction. The Good and Pious, are ſometimes diſhonoured by thoſe that are wicked, even for that which is their higheſt Honour; but it is ſin and wickedneſs that makes a perſon diſhonourable, as alſo it doth a Nation, Prov. 14.35. But ſin is a reproach to any People.

FINIS.