A30592:746
Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…
Moses his choice with his eye fixed upon Heaven, discovering the happy condition of a self-denying heart, delivered in a treatise upon Hebrews II, 25, 26 / by Jeremiah Burroughs.
London: printed by John Field, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Seneca says, We live amongst things that are perishing1. We hear much of the vanity of the creature, and we can speak much of it, but how is it improved? how if you perish eternally for setting your hearts upon these things? and notwithstanding all your talk, this dreadful noise shall be heard from you, We have lost eternity, for setting our hearts upon things that were for a season. It is a notable speech that Ambrose hath; Why will you make that which ⟨p. 324⟩cannot be eternal for use, eternal for punishment? It is fading, in regard of the use, but it proves to be eternal in regard of the punishment.
- 1Inter peritura vivimus. Cur cae quae ad usum diuturna esse non possunt, ad supplicium diuturna deposces? Ambrose in Luc. 4. T. 5.
Therefore when any temptation comes, to draw your hearts to any thing that gives content to the flesh for a season, O that you might improve this Argument to resist the temptation! What, shall I while away that time I have to improve for eternity to seek after you, and take content and pleasure in you? you are not only temporal your selves, but you do hazard the loss of eternal things, and hazard the bringing of eternal evils. And therefore do not think it much that I press this argument, because it is ordinary: all that perish, perish because they set their hearts upon that which is for a season: and therefore though the knowledge of this in some general notion be ordinary, yet the truth is, to know it powerfully indeed, and effectually, it is a riddle to the world.
Therefore when any temptation comes, to draw your hearts to any thing that gives content to the flesh for a season, O that you might improve this Argument to resist the temptation! What, shall I while away that time I have to improve for eternity to seek after you, and take content and pleasure in you? you are not onely temporal your selves, but you do hazard the loss of eternal things, and hazard the bringing of eternal evils. And therefore do not think it much that I press this argument, because it is ordinary: all that perish, perish because they set their hearts upon that which is for a season: and therefore though the knowledge of this in some general notion be ordinary, yet the truth is, to know it powerfully indeed, and effectually, it is a riddle to the world.