A discourse of the excellency of the heavenly substance which is useful for the present, and so may be for future times.

A DISCOURSE OF THE EXCELLENCY OF THE HEAVENLY SUBSTANCE.

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig.

HEB. 10.34.

—And took joyfully the spoyling of your Goods, knowing in your selves that ye have in Heaven a better and an enduring Substance.

The Introduction to the Text.

THere is some Controversy about the Author of this Epistle: Some have ascribed it to Bar∣nabas, some to Luke, others to Clement; but generally it is agreed, and received that Paul was the Author of it.

Both because all Antient Greek Writers, and also divers Latine, have constantly ac∣knowledged it, as also the Superscriptions of the Greek Testaments hold forth this Title. And many learned Divines who have been curious, and laborious in their investigation and search; affirm that all Greek Copies (save one) bear this Inscrip∣iion. That Paul was the Writer of this Epistle, doth farther appear by compa∣ring Heb. 13.19. with 2 Tim. 4.16, 17. whereby it seems he wrote it to the He∣brews from Rome; when after his first de∣fence before the Emperor Nero, he had received hope of his releasment: and then thought shortly to come again to Jerusa∣lem with Timothy, to visit them; unto which Visit, this Epistle seems to be a pro∣logue, and preparation. And the Apo∣stle Peter, 2 Pet. 3.15. testifieth that the Apostle Paul had written to the Jews, un∣to whom he writes; which cannot with any probability be understood of any other Epistle but this. But suppose we had not an unquestionable, and an indubitable cer∣tainty of the Writer of this Epistle; yet we have such a certainty, that it is Di∣vinely Canonical; both from it's consen∣taneousness, and congruity, with other parts of the sacred Scriptures; and also

from the effulgency, and beaming forth of an Heavenly Authority in it: every line sparkling, and being pregnant with Divinity; which is sufficient to command from us a firm credence and belief of the same.

The Author of this Epistle, writes it to the Jews, (who having received the Gos∣pel, continued in Judea before their di∣spersion) whom he calls Hebrews, be∣cause they were descended from Abraham, who is called an Hebrew, Gen. 14.13. ei∣ther from Eber (because those who des∣cended from him kept the antient Lan∣guage, and true Religion of Heber, there∣fore he rather than any of his Ancestors of the Posterity of Eber, was called an He∣brew) or from the Hebrew word (Gne∣ber) signifying a passage,* 1.1 be∣cause he passed over the River Euphrates coming out of Caldea into Canaan.* 1.2 The Jews loved to be called by this Name, 2 Cor. 11.22. Phil. 3.5. wherefore the Apostle also gives them the same. Or as some think he calls them Hebrews to distinguish betwixt those Jews which dwelt at Jerusalem, and in the circumjacent places, who still used the Hebrew or Syriack tongue, called therefore Hebrews, and those who dwelt

among the Greeks, called therefore Gree∣cians. Thus they are distinguish'd Acts 6.1. The Latine Translation hath Greeco∣rum, but saith Drus. de Praet. l. 5. in locum, Graeciensium potius. Nam Graecorum, id est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Judaei sic distinguebantur, Judaei Pa∣lestim, qui hic Ebraei vocantur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui hic Hellenistae five Graecienses. Hi Graeca Biblia in Synago∣gis legebant, & Graece sciebanticam peculiari dialecto utentes, quam Hellenisteam vocant, cujus frequens mentio in his libris, Beza. Fallitur enim vir doctus qui Hellenistas hoc loco diei putat genere quidem pro∣fanos, sed in Judaeorum gentem per circum∣cisionem adscitos. Tales enim nusquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod sciam, sed ubique Proselyti nun∣cupantur, & quia hoc nomen latine patet (nam quamvis advenam significat) addere solet justitiae aut filius foederis, ut dictum est.

The occasion of writing this Divine, and learned Epistle to the Hebrews, was a proclivity, and propensity (which he observed, if not in all, yet in a great, and considerable part of them) to Apostatize and fall from the faith of Christ, into their former Judaism, by reason of those storms of persecutions which violently, and impetuously did beat upon, and assault

them: And which did arise from their own Countrymen and Natives, the uncon∣verted Iews. The Apostle having intelli∣gence, if not a certain proof, of those va∣cillations, and fluctuations of mind which they manifested by reason of those raging Seas of sufferings which they were tossed upon; and fearing least they should by the present boisterous tempests of their im∣placable Persecutors violent rage, and vi∣rulent fury, be driven back to their old Ce∣remonial, and Judaical worship (as a safe harbour to retire to) he strenuously in this Epistle laboureth to corroborate, and confirm them in that Faith which they had been receptive of, and to excite them to stand fast in it: That they might be like the immoveable Rocks in the midst of the tempestuous Sea, when furious waves, and enraged billows with the utmost of their strength attaque, and dash them∣selves against them.

The Apostles mind was very intent, and operous, his thoughts most solicitous, how to prevent their dangerous tergiversations, and retrograde motions in the ways of truth. Subservient and conducible to this grand design, and noble end, he urgeth, and produceth divers most nervous and convincing Arguments, from the eminen∣cy

and excellency of Christs Nature, Per∣son and Offices, especially his Priestly Office, above that of Aarons, from the first Chap. to the 9th vers. of the 10th Chap. And having performed that work with such undeniable clearness and evictions, he advanceth, and proceeds to exhort them to a fixedness, and stedfastness in this pro∣pounded Doctrine, notwithstanding their fierce, and fiery trials, and tribulations, verse 23. of this Chap. to make which more deeply impressive, he produceth a new argument from the danger of Apostacy; shewing how tremendous and terrible it is, that so if arguments drawn from the excellency of the former things would not prevail with them, and be cogent enough to hold fast the profession of their faith, and stand their ground, the consideration of the dreadfulness of the latter might. This you have from the 26. to the 32. ver. where he urgeth a third Argument (be∣yond which I shall not pass) for their peseverance, viz. what they had already suffered in their minority of the Christian Religion, and Faith; even at their first entertainment, and reception thereof, as∣soon as the bright beams of Gospel light were darted into them. Saith the Apostle did you converted Hebrews, when you

were such Babes and Children, endure so great a fight, and such wrestlings of af∣flictions (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. so is the Orig.) whereby Satan thought to o∣verthrow your Faith: Could you then keep firm footing, and stand your ground? did such Heroick Spirits then possess you? was your resolution, courage, and mag∣nanimity then so insuperable? was your puissance then such that you could con∣quer? How much more doth it become you now that you are grown up to a more adult state, and manhood, to have, and do this, firmly to stand to that Faith which you have so long prosessed. Your souls should now be much more invigora∣ted and strengthned to receive the most wrathful Charge, and fierce Attaques of your Enemies. Without shrinking to stand before all the Batteries of Hell: Without flinching or fainting, to bear up against, and break through all the most blustering tempests in the world; that so at last you may win and wear the Crown of Eternal Life, and Immortal Glory, and arrive safe at the most placid Port, and calm Ha∣ven of everlasting Rest.

Have you already been before Beasts in the publick Shews, or have you been pla∣ced, and shewed upon Theaters, and Sta∣ges?* 1.3

or in the Syna∣gogues, and Judgment-Halls, shamefully to be made a spectacle, scorn'd and laugh'd at, vers. 33. Endure this still. Were you companions, and had communion with those that were so used? (that is, by your compassion, brotherly help, and as∣sistance which you afforded to them; as also by adjoyning your selves to them) not being discouraged by their afflictions, nor dismayed at their bitter colluctations, and conflicts with all obloquies, calumni∣ations, and miseries, be so still.

Have you owned me suffering for the same Faith, and Truth? even when I was in bonds, by which you did endanger your own Liberty? then dread not now, Chains, and a Prison so much, vers. 34.

Have you with all alacrity, and cheer∣fulness, yea with exalting joy, seen, and suffer'd the hands of violence to tear away with all immanity, and merciless cruelty your goods, your estates? rifling your houses? dispossessing you of you proper inheritances? and making themselves Lords and Masters of the same, whereby you that were rich, are made poor, that were full, are now empty, and subjected

to the painful pinches of disgraceful, and contemptible poverty? And hath all this been undergone from a deep and serious consideration of a better, and more endu∣ring substance in Heaven? the plenary and compensating reward of this, and all your sufferings? Then how reasonable is it that you should endure such (yea and greater troubles if called thereunto) still? Cast not away therefore your confi∣dence which hath great recompence of re∣ward, vers. 35. Thus in this Paraphrasti∣cal way I am come to the Text, which contains two parts.

1. The Hebrews suffering; you took joyfully the spoyling of your goods.

2. The ground and reason thereof, and their encouragements thereunto; knowing in you selves that you have in Heaven a bet∣ter, and an enduring substance. In the first of these we have,

1. The kind, and nature of their suffer∣ings, or the matter thereof, the spoiling of thiir goods,* 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the word in the Original signifies a rave∣nous, voracious spoiling, Mat. 23.25. Luke 11.39. the same word is there tran∣slated Extortion, which is with much vio∣lence

and injustice, to tear, or take a∣way a thing, and to do it ravening. These Plunderers, and spoilers came like so many Harpies and devouring Wolves, or greedy Tygers, and hun∣gry Lyons, degenerating from all lauda∣ble humanity, to swallow up, and tear a∣way their estates; shewing nothing but the height of of ferocity, cruelty, and bar∣barity, as Persecutors use to do, when they can enrich themselves with the estates of the Saints and faithful Servants of God.

2. The manner of their suffering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with joy, or joyfully. They did joyfully resent such a loss, such injury and wrong. Their souls were not sunk into an Abyss, nor plunged into a gulph of sorrow: their spirits were not absorp'd, or swallowed up of grief; their hearts were not put to pain, nor wounded here∣by. Here were no sighs, nor groans poured forth, or extorted from them. Succum∣bency, and sincking under the present burden, and pressure they were unac∣quainted with, and strangers to. They did not lose nor part with their Estates (as Phaltiel did with Michael, when David sent for her, 2 Sam. 3.15, 16, 17.) weep∣ing, and mourning. Nor as L••ts Wise

parted with her pleasant house, and ac∣commodations in unclean Sodom, sad and dejected (as we may conclude by her sinful retrospection, with the dreadful punish∣ment of the fact.) Nor as a Merchant in a storm parts with his treasure, when thrown overboard into the tumultuating Sea, with waves of sorrow breaking in upon his trembling heart, overflowing, and overwhelming the same. These Chri∣stians for their great losses had no cloudy Aspects, no Sadness, nor Melancholly was visible, or could be read in their looks. Their Countenances were not fallen, nor did they bewray, or discover a dejected∣ness of mind, or any inward perturbations of spirit, neither were they the Index of any passionate concussions, and commoti∣ons or disorders in their souls. Such was their holy, and spiritual gallantry that for these losses they could not undergo, and suffer such a debasement, as to admit of vio∣lent inquietudes to possess, and tyranize o∣ver them, nor to be set upon a rack of tor∣turing diffident fears, corroding and gnaw∣ing cares, how they, their Wives, and Children should be provided for, and subsist for the future in the world. They were not blear-ey'd with weeping; No drops did distil, much less did floods, and

cataracts of brinish, and beauty-wither∣ing tears gush and fall from their eyes, unless issuing, and streaming from an in∣ward fountain of sweetest joy. There was no wayling, nor wringing of hands; cry∣ing out, Wo is us! We are undone, we are undone. Such Exclamations, and Lamentations, the serene sedate composed temper of their spirits would not admit of. The Heavens are not more clear, nor their Aspect, and face more amiable, and beautiful to behold, when the Sun shines forth in its Altitude and greatest strength, and displays all its lofty and supereminent Glory, and Majesty; thereby disipating, and scattering the mists, chasing away, and putting to flight the envious clouds which would diminish, and darken the same; than their hearts, and faces were free from all contracting, and wrinkling discontent. Such sufferings could not be causative of one Paralysis, or Convulsion in their Spi∣rits. They were so strengthned, Neh. 8.10. expanded, and dilated with joy, that such trepidations and shakings, such Spasms and contractions they were not capable of.

It would have caused an extasy (and no doubt was very astonishing to their E∣nemies) to behold how the inward un∣seen

joy of their hearts was demonstrated by most visible pleasant smiles (a clear e∣vidence of a holy scorn, and contempt of the malicious oppression of persecu∣ting Enemies) wherewith their faces did shine, and an admirable lustre was set up∣on them, while there was a Cannabal de∣voration of their Estates.

The Apostle here speaks of their joy, as if all sorrow were excluded. Certainly if they had, or did conceive any, they scarce felt it, their joy was so great that it did swallow it up, and over-top it. Saith Cal∣vin upon the word. Non dubium est, quin ut homines erant affectibus obnoxijs, moerorem illis attulerit bonorum suorum jactura. Verum talis fuit corum tristitia, quae gaudium hoc, de quo loquitur Apostolus, non impediret: quia paupertas inter res adversus censetur: bono∣rum direptio in se considerata, dolore eos tan∣gebat; sed cum altius respicirent, gaudij ma∣teriam concipiebant, quo illud quic quid erat doloris leniebatur. Sic enim sensus nostros coe∣lestis remunera••a••irnis aspectu, a mundo ob∣duci convenit. Neque aliud dico quam quod experinatur pij omnes: & certe laeti ample∣ctim••r quod persuasi sumus cessurum nobis in salutem. Hunc autem proeuldub to sensum ha∣bent filij Dei de certaminibus, quae pro Christi gloria suscipiunt. Itaque nunquam in illis do∣lore

obruendis ita praevalet carnis affectus, quin erectis in Caelum mentibus, emergant in spirituale gaudium. They were like to the Apostles in Act. 5.40, 41. that when they were beaten, rejoyced that they were counted worthy to suffer for the Name of Christ. Or like Paul himself in 2 Cor. 7.4. they were filled with joy, they were ex∣ceeding joyful, or did, according to the Orig. superabound with joy:* 1.5 they had a Pleonism thereof. They an∣swered that Command of our Sa∣viour, Mat. 5.11, 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the former word signifies simply to rejoyce, but the latter is more Empha∣tical, and therefore render'd, be exceeding glad.* 1.6 It signifies such a joy as we use to express by out∣ward signs in the body, as skip∣ping, leaping, dancing; or as if they were resolved the tem∣per of their minds, and their deport∣ment should be consonant to our Savi∣ours Command, Luke 6.22, 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leap for joy: let your hearts leap, ond spring within you for joy, like the Babe in Elizabeths womb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣prie dicuntur lascivientes pecades: transla∣titie ijs tribnitur qui prae gaudij abundantia non possunt se continere, quin varios gestus

edant, hinc, & illinc subsilientes. Beza Bru∣gen. in Har. Evang. It signifieth such a leaping as wanton Cattel use, and thence is taken to express such a rejoycing, as so affecteth one that he cannot but leap for joy. Thus they were like men surprized with abundance of joy at some suddain and unexpected glad tiding that makes them to dance and leap again. They were like to the Wise men in the East, who when they saw the Star that directed them to Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 2.10. (which is an Attick Ele∣gancy) rejoyced with exceeding great joy. Thus much for the manner of their suffering. Oh! that Christians could suffer the spoiling of their goods so now.

2. In the ground and reason of their so suffering (Translated, knowing in your selves that you have in Heaven a better, and and an enduring Substance; but it is accor∣ding to the Orig. knowing that you have in your selves, a better substance in the heavens, and abiding, or a better, and abiding sub∣stance in the heavens. So the Dutch Tran∣slation. So Calv. Beza, Piscator, and others.) we have,

1. An act, which is Intellectual, Knowing. The highest, & greatest good in the world is productive of joy no farther than it is

known. There is a natural, and necessa∣ry connection betwixt these two; and therefore it was requisite that the good here spoken of should be known by them; for had they been ignorant of it, they could not possibly have derived any comfor or consolation from it.

2. We have the object of this Act. Not any toy or trifle; not any minute, and in∣considerable good; but grand and magni∣ficent; most momentous, and weighty: it's a substance, a better substance, one in heaven, and abiding. (Such a Rhetori∣cal climax, and gradation is here) It's a substance, as if the goods they lost were but shadows, if compared herewith. A substance therefore better than they. It's a substance in heaven which is not without its Emphasis, (of which more hereafter) it's likewise permanent, and in this re∣spect also better than the other which is fleeting, and fading. This exact and curi∣ous description of the object is given by the Apostle you see.

1. Absolutely, a Substance. This it must be, we cannot rationally supose they could part joyfully with what is counted Sub∣stance in, and by the world (like the Dog in the Fable) for that which is but a shadow, and hath no reality in it; or is

but an insignificant image of a real good. Sensual Souls, and earthly-minded men who are most concern'd to please their bruitish flesh; and gratifie their senses; while they neglect, are unconcern'd, and insolicitous for the happiness of their im∣mortal spirits; they indeed eagerly pur∣sue shadows that fly from them; and fly from a real substance (even the supream good) that doth pursue them, and would gladly be elected, and chosen by them. But Heaven-born-souls have not their rea∣son so debilitated, and dethron'd, nor can be guilty of such monstrous madness, and prodigious folly. Those that are divine∣ly illuminated cannot ly under such gross mistakes concerning their true, and adae∣quate happiness, or conceive false and delusive Idea's of the same.

2. Comparatively, a better Substance. As always good, either real, or apparent is the object of a mans love, desire, and choice; so it is an apprehended at least, if not a certainly known Meliority of good, (either under a specifick, or gradual con∣sideration) that induceth and prevails with us to choose it before another, and to shew our preference of it, by parting with the other in corrivalship for the same. When two good things are judged exactly

to be equal, and a preponderation, (when they are weighed in the ballance of our judgments, can be ascribed to neither of them) then the same right reason that doth dictate to us at first, and bring us un∣der its regal and powerful commands to choose good before evil; tells us likewise it's as good and convenient for us to keep, and adhere to what we are for present in possession of, as to part with it for that which doth no way excel, or can chal∣leng a superiority to it. Had not then these goods that the Hebrews suffered a rapaci∣ous direption, and plundering of be••n in∣ferior to this heavenly Substance, they might justly, and deservedly been stigma∣tized, and branded eternally with the most infamous folly. Yea, and had not the lat∣ter as far surmounted, and surpassed the former; as the bright, and beautiful hea∣vens do the dull-complexion'd and me∣lancholy-look'd earth, with all opacous terrestrial bodies, they might with good reason have been made the objects of all mens scorn, & derision: for what wise man will leave his present Substance, and Com∣fort in his Native Country, for any in a forreign, and far remote one, unless there be a very great disproportion betwixt them as to all excellency and worth, and it be

very much for his advantage. But saith the Text, they knew they had a better Substance.

3. Locally, by an an Hypotyposis is this substance described; it's in the Hea∣vens; that we may know certainly where it is, and what its matchless worth, and excellency is. When our Saviour would recommend to our choice the best Trea∣sure, that we are capable of possessing, he tells us it's in Heaven, Mat. 6.20. and these intense desires of the Soul are rightly terminated when the supream object there∣of is a Country that's heavenly, Heb. 11.16. of which more hereafter. This likewise highly commends their wisdom that they would let go, and part with terrene trea∣sures for heavenly; and indeed no man is truly wise but he that doth it, Mat. 13.45, 46. saith Piscator upon the very words in the text to this very purpose: Quibus verbis simul eorum sapientiam collaudat, ut qui majoris boni consequendi causa, aequo ani∣mo jacturam fecerint minoris. Etenim bona coelestia terrenis longe potiora sunt. Men that embrace, and are most strongly tenacious of an earthly substance, when they should with disdain and contempt cast it away for the heavenly, make themselves no wiser than Ixion (who according to the Poetical fiction) instead of formose and beautiful

Juno, embrac'd, and hugg'd a deformed and ill-favoured Cloud: And discover no more true wisdom than Children (whose Reason moves but in the lowest Sphere) while they prefer some Pebble-stones or Painted-glass, before the most bright Ori∣ent Pearls, the richest Jewels, and purest Gold.

4. By a most noble and peculiar Proper∣ty, enduring or abiding. Such is the quality of this Celestial Substance, that this is an adjunct inseparable from it; which is far∣ther demonstrated what a highly rational Act, this of the Hebrews was. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be understood of a constant eternal duration, of the immercessibility, and ne∣ver-fading nature of this Substance, not being subject to moth, nor rust, nor thieves, nor hands of violence, nor any such consuming, devouring, and wasting things. It's a Substance from its own Na∣ture and essential constitution incapable of corruption; it's always flouring, and flou∣rishing, it's verdure, and greenness never fades. It's enduring is to everlasting life, like the me at that our Saviour speaks of in John 6.27. It's the same with the Crown of life Rev. 2.10. the incorruptible inheri∣tance. 1 Pet. 1.4. the house not made with hands eternally in the heavens. 2 Cor. 5.1.

the City that hath foundations, whose builder and maker is God, Heb. 11.16. This stands opposed to those other goods which they lost, and all earthly goods whatsoever, that are fluxous and evanid; that have a mortal dying nature, and disposition in them, and which the worm of vanity doth so quickly wear, and wast away.

3. The Assurance that they had of a right and title to this Object; to this bet∣ter, and permanent heavenly Substance. Knowing in your selves that you have, &c. It's not knowing simply and speculatively that there was such a Substance; but knowing in themselves that they had it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. which the Dutch An∣not. Translate more exactly, knowing that you have in your selves. that is to say, in the hope which is in you. Calvin with some others, Translate the words only, knowing that you have, Scientes vos habere, follow∣ing some Greek Copies, which have only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the accusative case, ut quisciatis vos habere. Quam posteriorem lectionem secutus est vetus Latinus Interpres, nec ego improbo quamvis duorum codicum Authoritate nitatur, saith Beza. Some Greek Copies have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without the Proposition, and with this doth the Tran∣slation of Junius and Tremel. seem to accord,

and correspond, which is this, Quoniam scitis quod est vobis Possessio in Coelis, &c. But Piscator adheres to our Greek, and translates it, Ʋt qui sciretis vos habere apud vos, &c. Beza in his Commentary upon the place speaks thus, Neque redundat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, apud vos, & quasi intra vos, cum fide ac spe jam nunc possideamus quod in Coelis est nobis repositum. Read the words what way we please, and they prove some as∣surance that the Hebrews had a full right to this more excellent heavenly Substance. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (aptly translated, knowing in your selves, or that you have in your selves) carries the greatest Empha∣sis, and more important signification in it. For the production of such a triumphant joy as is here spoken of either some mea∣sure and degree of assurance that they had a right to a higher good, than that which they were deprived of, was needful; or hope with very great vigor, and vivacity acted, and exercised about this its proper object. For though a more faint, and lan∣guid hope of such a good (I mean that hope which is heart, and life purifying, 1 Joh. 3.3. which is the genuine off-spring of the spirit of God, and product of Di∣vine power in the soul, Rom. 15.13.) ef∣ficaciously makes a soul willing to part

with all outward & earthly comforts, & pa∣tiently, undergo the spoyling of all inferior worldly goods for the sake of Christ. Yet I think it must be a more strong hope (a hope more highly elevated, & plum'd, and that is able upon its unwearied wings to bear up the soul that it doth possess, and inhabit, a∣bove all the storms of these lower Regions) that can make it thus joyfully to do the same; of which more hereafter. Having thus opened the Text, explain'd, and para∣phras'd a little upon every part, and parti∣cular thereof; I shall sum up, and resolve all into one general Proposition of Divine Truth, or Doctrinal Conclusion which takes in all the Terms that are in this Portion of Scripture.

Prop. That those who know in them∣selves that they have a better Substance than is here upon earth, and enduring in Heaven; should and will take joyfully the spoiling of their goods for the sake of the pure instituted Worship of God, and Doctrine of the Gospel: or if you will, for that Doctrine of the Faith of Jesus Christ, because the Apostle mentions that in vers. 23. Hold fast the pro∣fession of your Faith, which is objective, and not subjective Faith: that is that Doctrine of Christ and his Gospel which is to be believed; which is the same that we are

Commanded to contend earnestly for, Jude 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Contend as Wrestlers, and Com∣batants do for Victory, as they were wont to strive in the Olympick Games instituted by Hercules for the honor of Jupiter. The Verb being compounded hath a greater significan∣cy in it.* 1.7 viz. the exerting and putting forth all our vigour and strength to hold fast this faith what∣ever way of suffering we be engaged in. All Goods, the whole World must go for it if we had it, rather than part with, or from it. It was for this Faith, and the pure Worship of Christ, that these Hebrews had suffered so much already. In prosecution of this Doctrine according as the parts of it lie in order.

• 1. I shall shew what it is to know.
• 2. What it is which we must know in our selves.
• 3. Discourse, and treat distinctly of the thing known.
• 4. Enquire how it comes to be known.
• 5. Discover what it is to take joyfully the spoyling of goods for such a thing when thus known.
• 6. Apply the whole in several particu∣lars.

1. I shall shew what it is here to know. Though this hath various acceptations, and is of a large, extensive signification in Scripture, yet I shall name no more than what I conceive may be the proper sense and meaning of the Term here. Seeing God hath made Man so noble a Creature, and dignified him above the whole visible Creation, by that intellective, and ratio∣nal faculty which his soul is indued with. And because God hath likewise appointed the same to have the steerage, conduct, and government of the soul, to which all other faculties must do obeysance, and must follow, and wait on as their Captain, and Leader: in so much that the will it self (which is only appropriated to rea∣sonable Nature) cannot without the dict∣actes, and informations hereof make any choice becoming a man, or an immortal Soul: for though it may have many appe∣titions, inclinations, and likewise aver∣sations to good, or evil (I mean Physical, and Natural) yet are they all but sensitive if they do not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or be not in some measure according to the Rules of right Reason; for this is that which makes all the volitions of the Soul, laudable, and honorable: the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thereof being pro∣perly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a desire upon reason,

or rational understanding, and knowledge. Hence not only in the holy Scriptures, but in profane Authors, this supreme faculty of the soul is put for all tho rest, and ex∣presseth the exercises of them by which the soul is capable of happiness; as choo∣sing, loving, desiring, delighting, &c. and so here we must determine that it signifies more than a meer simple, naked notion, or speculation, to make way for this real, and solid joy. As

1. It signifies a certain understanding, such as conquers, and removes all haesitati∣tations, doubtful, and fluctuating opini∣ons; it implies such an understanding that is a resultancy from a full, pregnant proof, and clear demonstration of the real exi∣stence, and verity of the thing it self. Thus to know in Scripture, is sometimes to know certainly, Judg. 18.5. Jer. 10.23. John 8.32. Judg. 6.37. 1 King. 2.42. 2 King. 10.10. Job 19.25. for had the He∣brews not thus known the Heavenly Sub∣stance, but in the least had doubted of it; they could not have rejoyced as they did. They had therefore such a certain know∣ledg of it as did beget a true, and through perswasion: for that is the sense likewise of some of the former Scriptures.

2. Serious Consideration when the soul

is brought solidly, and judiciously to weigh in it self, and ponder what the na∣ture and quality of a thing is, how ad∣vantageous, and beneficial, or how noxi∣ous, and hurtful it will be to it, then it knows aright, Psal. 90.11. Who knows the power of thine anger? Some make the meaning of it to be, Who seriously considers it? Hos. 2.8. She did not know that I gave her Corn, and Oyl, and Wine, and multi∣plyed her Silver and Gold: that is, she did not take it into consideration; she did not allow her thoughts time enough to work upon, and ponder this; to oblige her to obey and fear the Lord. For of a meer nes∣ciency, or ignorance it cannot be under∣stood. So to know in the words of the text, and in the proposition they afford, is to be ruminating & considering, with the great∣est composedness, & steddiness of mind, & fixedness of spirit what this Heavenly Sub∣stance is: what is its intrinsick work, and excellency. For the more profound, and deep consideration any man hath of the good he knows, the more joy and comfort he receiveth from it; as on the contrary, the more a man considers of any evil that befalls him which he knows, the more it racks, and tortures his mind, and causeth greater, heart-piercing, and breaking,

sorrows. Had not these Hebrews been much in pondering what a full, and ample re∣ward this Substance in Heaven would be for all their losses, and troubles, (so as to cause a reckoning, or counting with the Apostle in Rom. 8.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is more than thinking, even by ratiocination, and argumentation to conclude, and de∣termine that all sufferings of this present time, are not worthy to be laid in the ballance with it,) they could not possib∣ly have rejoyced as they did when they were so cruelly and injuriously spoiled of their Goods. Most men in the Christian world lose this eternal Substance, this fu∣ture immortal Glory for not being seri∣ously, and fixedly considerate how far all their present gain can be from compensa∣ting such a loss. And very few, if any, would they but weigh aright, the vast dis∣proportion that is betwixt their present earthly shadows and this most substantial blessedness, would ever turn their backs on Christ, or Naufragate, and make Ship∣wrack of the Faith, to secure the former, and hereby deprive themselves to eternity of the latter. Most men that live within the call of the Gospel, and the offers, and tenders of Grace by it, perish for ever by reason of their incogitancy, and inconside∣rations.

It's Consideration that makes the ••eepest impression upon the Soul, that's most influential, and persuasive unto pract∣••ce. Whatever knowledg therefore men have of God, his Laws, the Revelations of his Will, the future Glory, the Gospel Terms, and Conditions upon which they must be saved, if this be wanting, it ne∣ver prevents their precipitatious into sin, and the gulph of guilt, their Apostacies from God, and his truth, and so consequen∣tially neither their eternal ruine, and dam∣nation. To be wise therefore, to under∣stand, and consider, are concatenated, and ••ink'd together as a soveraign Remedy, and Antidote against a mans mis-spending his most precious time, and his Souls ever∣lasting death, and destruction, Deut. 32.29. O that they were wise, that they under∣stood this, that they would consider their lat∣ter end. Had the Hebrews known never so much of this better Substance, and had not been brought thereby to a steddy con∣sideration of its worth, they would have been far from rejoycing when impoverish∣ed, and devested of their present Comforts for the sake of Christ.

3. A firm Belief that this Heavenly Substance is, what the Soul knows, and considers it to be: such a Belief as is most

strong and invincible notwithstanding all the Arguments the World, the Flesh, and the Devil can bring against it. Thus to believe, and know are terms synonimous in Scripture, and signify one and the same thing, John 11.24. I know, that is, I be∣lieve. If the Hebrews had wanted such a Faith they could not have so rejoyced; for no man is farther made glad with any good than he believes what its reality, worth, and excellency is. For men then to know this Substance in Heaven is insu∣perably to believe not only what it is, that it exists there; but that it's what God hath reveal'd, and reported it to be: and without such a Belief there can neither be a right rejoycing when we suffer, nor a perseverance (approv'd of, and accepta∣ble to God) in our suffering for him. If once Faith be foyl'd and conquer'd, a Christian quickly gives over fighting, and suffering: then instead of forsaking the world, there will be a forsaking of God, and Christ. All Defections, and Aposta∣cies result from unbelief, as the root, Heb. 7.12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in turning Apostates, or for∣saking, and quitting the ways of God, that

our motions heavenwards, and to the full fruition of God himself, should be invari∣able and progressive in. Had all Profes∣sors that Faith which doth most firmly and invincibly believe the reality of the future Glory; and that penetrates, and pierceth into Heaven, and Eternity, through all dark interposing clouds here below, giving the soul a view, and prospect of the same, realizing, and substantiating it as present to it, Heb. 11.1. I say, had all Professors such a Faith, not one of them to save an Estate, an Inheritance, a Trea∣sure in this world, (although it consisted of all Imperial Crowns, and Kingdoms) would ever deny the Truth (I mean total∣ly and finally) and disown the pure Wor∣ship, and Doctrine of Jesus Christ, or turn away from that most absolute, and perfect Rule of Righteousness which Divine Laws do Constitute, 1 Iohn 5.4. Heb. 11.24, 25, 26. but would rejoycingly, and triumphantly persevere to suffer for these high and precious things; that the eter∣nal salvation of his soul depends upon.

4. To know is to be assured, if not ful∣ly, yet in some degree, and measure, that this better and permanent Substance shall be ours. The Hebrews knew, that is, as was shewed in the opening of the words

before, they were assured that they had such a Substance. A well grounded assur∣ance of Heaven, though it be not absolutly perfect, will make those Souls where it is very cheerfully, and joyfully to suffer. And to know, and to be assured in Scrip∣ture sometimes for sense, and signification, are the same, 2 Cor. 5.2. For we know, i. e. we have an assurance that if our earth∣ly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternally in the Heavens. and this the Hebrews knew, i. e. of this they had an assurance, when their earth∣ly habitations were taken from them: but having spoken something to this already, I will not ampliate, and enlarge the dis∣course here any farther.

5. What is it that we must know in our selves? this, as hath been shewed in the opening of the words, is not without its Emphasis, two things then it seems to im∣port; the one whereof hath been in part spoken to.

1. A lively hope of possessing this Sub∣stance according to such a knowledg, con∣sideration, belief, and assurance, 1 Pet. 1.3. By knowledg Christians reflect upon their hope, from whence springs their joy. There is a natural connection betwixt

these two, as betwixt the Streams and the Fountain, the Beams and the Sun, which flow from the same, Rom. 5.8. Rom. 12.12. Rejoycing in the hope of the glory of God. Though Good be not in actual possession, yet so long as it's an object of hope, pro∣portionably to the apprehended worth of that good, and the strength of that hope is still our joy. Hope is unexpressibly use∣ful to a religious soul in respect of comfort when she grounds her self upon Eternity, and upon an Assured futurity which we are promised in the holy Scriptures, and not upon that uncertain futurity which a∣museth most men, and at last deceives all. They that thus know in themselves, know experimentally, and believingly what the sweet benign influences of hope (while it hath this enduring Substance for its ob∣jects) are upon their Souls.

2. Something inherent, and wrought in them, upon which all the other are grounded. To know in our selves, is to have or find in our selves that which may be a sure ground for us infallibly to con∣clude from, that we have this Substance, which is better, and abiding in Heaven. As a vital Principle of Grace, or a Princi∣ple of spiritual lite ruling, and governing the soul, and acting it towards God, the

through change of our Natures, and rege∣neration of our Spirits, the transforming energy, and vertue of the spirit of God to have past upon our souls: the deep im∣pressions of a divine nature thereupon whereby we are assimulated, and made like to God. Whosoever hath not his hope and expectation of an heavenly bles∣sedness built, and bottom'd upon this, doth but deceive himself, and will find his hope to prove abortive, and his expecta∣tion most miserably, and deplorably frust∣rated in the end. Mat. 5.8. Blessed are the pure in heart, for they shall see God. Col. 1.27. Which is Christ in you, the hope of Glory. This is that we must know and find in our selves, before we can challeng a right and title unto, and conclude that this immor∣tal Substance belongs to us; and shall cer∣tainly be possessed by us. To know in our selves seems consonant to that, 1 Iohn 5.10. He that believeth in the Son of God hath the witness in himself. Which is not only (if there be any such thing) that witness, and testimony of the Holy Ghost in a more immediate way, but an inherent Principle of Grace, and Holiness, first powerfully planted, and wrought by the spirit of God in the soul; and then halp∣ing, and enabling the soul to reflect upon

it, and find it out; and after this, to draw right and comfortable conclusions from the same, which stand as a witness, and evidence in our souls, that we have a right to all that future Glory, and felicity, that such a changing renewing Principle doth adapt and qualify us for, and render us ca∣pable of. And if I may allude to that which is spoken of our Saviour in the very same words, Iohn 6.61. thereby expressing his omnisciency, knowing in himself, it will illustrate this to be the sense thereof; for how did Christ know in himself; Col. 2.9. but by that fulness of the Godhead that dwelt in him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bodily, that is personally or substantially: As he was God he had Omnisciency in him, and so he knew in himself, by his own in-dwelling Divinity, or Godhead. So to know in our selves, is to know by some in-dwelling Purity, and Holiness in our Souls, that we have this better Substance. Yet I will not possitive∣ly determine this to be the proper significa∣tion of the words. I only declare my own apprehension, and sentiment thereof without imposing upon any, but shall leave every one to their own judgment.

3. I proceed now to discourse, and di∣stinctly to treat of the thing known; A Substance, with those other things it is

amplyfied by, which have been already in part explain'd: but I shall now give a more particular account of them. And,

1. I shall begin with the Substance spo∣ken of.* 1.8 The word in the Original signifies Bona, Fa∣cultates, Wealth, Goods, Possessions, which we fre∣quently call Substance; and hence a Rich Man is called a Substantial Man. Substance is sometimes taken for the essence, or being of any thing; & is no more than Ens, subsisting of it self, but then it is not expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though in some Authors this word also signifies Rich∣es) sometimes Substance signifies persona, a person endowed with reason, & is the same with that which the Schoolmen call Suppo∣situm, and is used by Theologists in the expli∣cation of the Holy Trinity, & the two Na∣tures of the Lord Jesus Christ in one Per∣son; & then its set forth by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 1.3. which is translated subsistentia, one that doth subsist of himself: but this Substance is of another Nature, and other∣wise to be considered, even as something that stands opposed to the Goods that Be∣lievers may be, and often are spoiled of in this world: Therefore must be Goods of an higher and more excellent Nature. It's

some Substance that's not a simple Ens, or naked being, but that which can greatly enrich the Soul, and become its Wealth, and Treasure. In it then we have an invo∣lution of two things.

1. Reality. It shall not prove a fools Paradise, a dream'd enjoyment: As a poor man that dreams he wallows, and tumbles in wealth, and is accumula∣ting the treasures of the earth; or as an hungry man, that dreams he is feasted and fed with luxurious dainties, hath Sardana∣palus's sumptuous fare; is eating the most delicious meats, and drinking the most ge∣nerous, pure, and sparkling Wines; or like an ignoble, and base person, that dreams he wears a Princes Crown; that he is set upon a Regal Throne, sways an Im∣perial Scepter, Commands, and Governs Kingdoms, and is advanced to the highest pitch, and pinacle of worldly Power, and Pomp: But when all these awake, Alas! they find all those things are but lusorious dreams, there's no reality in them; and so they vanish leaving them all pensive, and sad at so miserable a disappointment. But this is a Substance, a real thing, or Good indeed; that the suffering Saints know they have. Vain toyes and trifles, froth and foam, bubbles and shadows, and

such deluding dreams do not constitute the same, the Joys, and Pleasures the Saints shall have such an exuberancy of the Honor, and the Glory they shall be crown∣ed with to Eternity, shall not be pageant, and umbratil, but most substantial; God promiseth nothing unto them but what is real.

2. Sati••ly, and the fullest Satisfaction it doth afford. Wind may fill the belly, or stomach of a man; but it is substantial Meat that must satisfie them; and make their constant cravings, and painful gnaw∣ings to cease. This then being Substance, it's that which shall fully satisfie their souls, being an edaequate, commensurate happiness both to their Nature as immate∣rial, and immortal, and also to their capa∣city which is so immense, and vastly larg. It is that which God hath so exactly ac∣commodated hereunto, that it shall be their central felicity for ever, which in the full fruition, and possession thereof shall afford such plenary satisfaction to their Souls, that their volitions, and desires for any other earthly Substance, Good, and Comfort, shall not only be allayed, and moderated, but totally extinguished. This is that indeed which supersedes the souls chase after all other delights, and felicities.

The substantial joy in Hea∣ven,* 1.9 therefore is called a plenitude, a fulness, Psal. 16.11. When once the Soul comes to swim, and bath it self in that immense, im∣measurable Sea of sweetest, celestial pleasures, and e∣verlasting consolations; and to be swallowed up in the infinite, unbounded O∣cean of the supreme Good: then certainly it shall know no more what it is to pant af∣ter, to thirst, and long for any rest, and happiness whatsoever. If Divine Grace in its imperfect measures, and degrees, give so great, and solid satisfaction to an im∣mortal spirit that is principled with it in this world that it shall never thirst more, John 4.14. neither through Necessity, not for variety, as one saith, (S. S. in his Im∣manuel) after any other thing, shall not rove, and rang up and down in the world in unfixedness, and suspence, to seek for satisfaction and rest: if such a soul never be uncertain, or unsatisfied more as to its supreme object and main happiness; if hereby all its restless fluctuations, and aestuations; all its tossings and ragings for want of a chief Good, shall cease so much:

How sedate, and calm must it be? to what a complacential rest must it be brought, when it's put into the full enjoy∣ment of this Substance (which a perfecti∣on of Grace is so great a part of.) This is that it shall ultimately and unchangeably acquiesce in.

2. It's a Substance in Heaven. This is not any visible Heaven whose influences reach our bodies, and other creatures here upon earth; but the Heaven that's invi∣sible to a corporeal eye, though assisted with the help of all Mathematical Tele∣scopes. It's the Heaven where God is most eminenntly present, where there is the most conspicuous effulgency of his Glory; where, as it were he keeps his Imperial Court, and hath his special Fa∣vourites about him, Isa. 66.1. Heaven is my Throne, and the Earth is my foot-stool. It's that Heaven where Christ Reigneth; The Angels shine in Glory, and all the Saints are Crowned and Enthron'd. Such a Heaven there is where God more especi∣ally dwells, (though in respect of the Im∣mensity of his Essence he is present in all places, and bounded, or circumscribed with none.) and where all the Saints shall be congregated together, to receive the reward of their faithful service to God;

and all their sufferings for him. It is called in 1 King. 8.27. the Heaven of Heavens, the most vast expanded Heaven, which environs, and compasseth about all the o∣ther Heavens, and is the most spacious place that ever was Created. Its called therefore the Heaven of Heavens for am∣plification sake, and to set forth the Imen∣sity of God which it cannot contain. * 1.10 It's called the Third Heaven in 2 Cor. 12.2. which is the * 1.11 Empy∣real Heaven, far above the Aereal, in which the Fowls flying are called the Fowls of Hea∣ven, Mat. 6.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and above the Siderial, in which the Lights are called Stars of Heaven, Gen. 15.5. It's that which is up¦permost of all in which the Angels residing are called the Angels in Heaven, Mat. 24.36. This is that then which in Scripture is called the Highest Heaven, Luke 2.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Coelis Altissimis, as Eeza translates it, or rather interprets it, the Highest Heavens,

Mat. 21.9. We have the same (for it's usual with the Greeks to put Adjectives without their Substantives, as one shall find in the most elegant Authors among them, Xenephon and others; and this is frequent in the New Testament, Mat. 10.42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where is understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) As the Heaven signifies that which is above us; when it's Local, and carries in it a Notation of Altitude; so this Heaven is not inferior to any, but superior to all other Heavens. Although God be Omnipotent, and cannot be said to be in a place either Definitive, as finite incorporeal Substances may, or Circum∣scriptive, as all corporeal Substances are: yet seeing, both according to reason, and his own most sacred Revelations (which are all most highly Rational, though some of them be superior to our Reason.) there must be some peculiar place, where there are most admirable, & ravishing Emicati∣ons, and beamings forth of his most bright shining Excellencies, and absolute Per∣fection: which are the great part of that Objective Glory the Angels behold, and are united to, and which all the Saints shall by the completion, and perfection of Holiness be fitted to bear, and also made capable of an union with, and which is

the ineffable, and incomprehensible Beati∣fical Vision, Mat. 5.8. 1 John 3.2. Psal. 17.15. And this place must have a Superiority to all other places, which, seeing it is cal∣led Heaven, it must be above all other Heavens; else it would hold no congruity nor sutableness to the Grandeur of his own Majesty (inferior, and subject to which is all other Majesty, that's but a very dark resemblance of the same.) We find that according to all Political order, and Oeconomical disposure, those persons that are of greatest Eminency and worth either by birth, or discent, or by true Virtue, Education (which doth most really nobilitate and dignify a person) and Offices (relating to their distinct and pro∣per objects) have still the highest places assigned them, and deservedly challenge a precedency before, and superiority to o∣thers. And this is only Analogical unto, and derivative from that God who is super∣eminent, and likewise clearly demonstra∣tive what is due to him as his most just Right and Prerogative. Height is that which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by way of eminency is approprietated to God, Isa. 57.15. and therefore every finite created being, the higher it is, the more in that respect, it resembles God, and is denominated, and

accounted more excellent from thence, than another creature, or being of the same species and kind. Hence in Scripture, tall Trees, and high Mountains are called Mountains of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Psal. 36.6. Thy Righteousness is like the great Mountains, Heb. Moun∣tains of God. Psal. 104.16. The Trees of the Lord are full of Sap, that is, the good∣ly and tall Trees, such as the Cedars are that he immediately after speaks of. The very Heathens by the light of Nature had a knowledg of this Truth (so agree∣able is it to the reason of Man) as they did distinguish between their Gods as Ma∣jores, and Minores: so their greater Gods were supposed to inhabit an higher place, or Court, and the other to be below them. And as Jupiter was their chiefest God, so the highest Palace, and Heaven was made proper, and peculiar to him. Thus he is spoken of by the Latine Poet * 1.12 as descending from above in these words, Summo delabor Olympo; so when he de∣scribes him sitting in Counsel among the o∣ther

Gods, advanceth him above them in these words, Celsior ipse loco; so by the Greek Poet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiod. Now although by sense we know not where this place is, as not being exposed to the view thereof, yet from all this, and much more that might be said to prove it, we may collect, and conclude, that such a place there is, and that it's above all o∣thers, and in this place is this Substance said to be. I have been larger upon this than some perhaps will judg pertinent, and necessary; but the reason why I am so, is because so many either from Princi∣ples of Atheism that is in them (though they do not profess it) or because they are Entheusiastically infatuated, most ab∣surdly, and irrationally assert (and are very industrious to propagate such an opi∣nion) that there is no Local Heaven, and that God is not to be enjoyed more in one place than in another. The affirming this Substance to be in Heaven implies, and includes these following particulars.

1. The certainty of its possession. It's no Poetical fiction or fable; it's no Ro∣mantick Ʋtopia, but so certainly as there is a Heaven (than which nothing is more certain) so certainly is there this most substantial blessedness to be enjoyed by the

Saints. Certainly, and Reality are distinct, A good may be real, but yet not certain, because that respects either our knowledg, or enjoyment of it, or both. To say it's a Substance as hath been already shewd, proves the reality of the Saints felicity, but to say it's in Heaven, expresseth the cer∣tainty of an enjoyment, 1 Pet. 1.4. If a man say to his Friend and Favourite, I will bestow upon thee a Treasure that affords some comfort, and is a considerable de∣monstration of kindness; but it is not ex∣clusive of all doubts: for the question may still be put; how shall I come by it? and where is it? But if the Reply be, go to such a Chamber, or Chest, here is the Key that opens it, take it into your pos∣session, then it's certain it shall be his up∣on supposition it's a real Treasure, a Sub∣stance indeed, and the person be serious when he makes such an offer, and promise. Now the Children of God do not only know that they have a Substance, and Treasure, but they know the very place where it is, they know where to find it, and take possession of it, it's certain and sure to them; they have the word of a faithful God for it.

2. The furutity of it. Here is no posses∣on of it, it is not attainable in this life.

God doth not intend a perfect happiness for his Saints here upon earth; or that they shall have no better, and higher blessedness than what is to be enjoyed in this world. Here they are not to be rewarded fully for their sufferings, and losses for righteous∣ness and Religions sake. But here they must expect a constant succession of trou∣bles, and trials, like the Waves of the O∣cean following speedily one another; and an uninterrupted Series of Afflictions, Crosses, and Sorrows. No constant Calm, nor serene state is to be expected for the faithful Servants of God in these lower Regions: Storms will arise, and continue till they come to the Harbours mouth; they will accompany them to their very Arrival at the Haven of everlasting Rest, Act. 14.22. Here they live by hope, the object whereof is not a present, but a future good, Rom. 8.24. and not such a good whose futurity is in time, but eternity, 1 Cor. 15.19. While Gods Children are in this world they are Minors, like Heirs under age that must not take possession of their Inheritance, it's reserved in Heaven for them, 1 Pet. 1.4. They have much laid up under hope, but little in hand; the highest, and greatest things under expecta∣tion, but little in possession. Their Sub∣stance

is as a Reversion after this life. Their right and title thereunto is clear, and made sure; but till they come to die, God saith not, go up and possess the good Land. God indeed sometimes for Cordials, and coun∣ter-comforts when they have their bitter cups to drink, and their fainting fits ap∣proaching, gives them some praegustati∣ons, and fore-tasts of the immixt sweet∣nesses of Heaven, and a delightful ravish∣ing prospect and fore-view of its Glory, and Blessedness, a distillation thereof of∣ten is of some few drops from the overflow∣ing Ocean, and a secret influx of some lesser Rivolets from the everflowing, Chry∣stiline fountain of joy, upon their Spirits. Sometimes they have their first fruits, but the full harvest, and perfection of all is Heaven it self, which is future and to come.

3. The Invisibility of it to outward sense. This Heaven not being expos'd to the view of sense, this Substance which is in it can∣not be seen: if the Cabinet be not visible, the Jewels in it cannot be beheld. God will not have the Saints inestimable, & chiefest Treasure to be seen, and discerned by their bodily eyes, but by the spiritual enlight∣ned eye of Faith, which it is the proper object of. The sufferings of the Saints

would not be so highly laudable, and com∣mendable, could they by external sense see the glorious reward that they must fetch their encouragment from, to endure the same. God will have their Spirits steel∣ed, and strengthned; their Souls fortify∣ed; their hearts enboldned, and raised to an high pitch of invincible Magnanimity, from an invisible crown; and all for the tryal and exercise of Faith; the sweet, and sure, and noble life whereof, he in∣tends (as he hath enjoynd it by an irrepeal∣able Law) they shall live, while they are the Inhabitants of this lower World. The Apostle in 2 Cor. 5.7. tell us they must not live by sight but by Faith, God promiseth them great things; his promi∣ses as the Apostle saith, 2 Pet. 1.4. Are exceeding great, and pretious, so they are subjectively, and in respect of the mat∣ter thereof. And God will prove and try who among the many thousands that pro∣fess themselves to be Christians; will take his word, and trust him firmly; and fix∣edly; and immoveably depend thereup∣on. And who by a belief of the certain∣ty, and the excellency of good that is on∣ly promised, at so great a distance and not seen, can leave, and quit chearfully, and joyfully a good that is present, and con∣quers

things visible by the sight of things invisible. Did all that profess themselves Believers really live by Faith, then none would in a day of temptation faint, and finally fall away, Heb. 10.38. Now the just shall live by Faith; which implies smal perseverance, for it's stands opposed to drawing back, which the want of Faith is the cause of, and all a Christians Con∣quests over the World, are ascribed to Faith, 1 John 5.4. The Reason of this is, because Faith (which ultimately re∣solves it self into the Authority, and ve∣racity of divine Revelations and Promises) makes what is invisible as visible to the Soul. It's of such an evidencing Nature, and property, and doth so substantiate, & bring into a real existence, that eternal felicity which is the object of the Saints hope; that it hath a most powerful influ∣ence upon the Soul to abandon, and for∣sake all visible, and finite good, and the highest terene Felicities, and worldly En∣joyments that come in competition with the same, Heb. 11.1. Now Faith is the substance of things hoped for, and the evidence of things not seen. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated substance signifies the ma∣king things so really to subsist, as begets a wonderful unshaken confidence in the soul.

So it's rendered in the 2 Cor. 9.4. 2 Cor. 11.17. It signifies some∣times a Basis or Foondation, which doth not only subsist of it self, but supports, & upholds other things, so it's the ground, and Basis of a Christians hope * 1.13 it signifies a firm,* 1.14 and settled perswasion of the mind, the most constant expectation of the Soul. The sum of what it signi∣fies is this, that it makes the invisible Coelestial happiness so visible, and so really to subsist before, and unto the Soul, that it affords most true, and solid matter of confident glorying to it, and makes it imperterritous and undaunted. The other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated eviaence, sig∣nifies such evidence as results from most convincing demonstration, such as gives ••mple satisfaction to the Soul, resolving * 1.15 all it's ••oubts, and removing all ••'s fears. Now seeing ••aith doth all this, it's no ••onder though the Coe∣••e••stial substance be invisible, that the Saints ••ho have it, can with triumphant Joys ••art with all their wordly comforts for the ••ke of Christ, that they may enjoy the

same. The Apostle further shews us that things not seen, are so clearly seen and lookt upon by believing; that the Soul is kept from fainting, and sinking under the most ponderous Pressures, and mountain∣ous loads of Troubles; and the most crush∣ing burdens of all Crosses, and Calami∣ties, 2 Cor. 4.16, 17, 18. This made Mo∣ses to endure so resolutely and couragious∣ly Heb. 11.27. To see what is not seen; to have that visible which is invisible, is a strange Paradox, yea and seems to imply a gross contradiction to sensual Souls, and earthly minded men. It's a mystery they cannot plum, or fathome the depth of. If at any time notionally, or by the report of others they speak, and discourse of it, it's but as a blind man doth of the beauty, and brightness of Sun, and Moon, and Stars, which is invisible to him: but to believing Souls, that are not immerst in sensuality, and buried in the Earth, but have a Spiri∣tual Visive faculty, suted and proportion'd to a Spiritual object, it's as clear a truth as any thing, that's most demonstrable in Na∣ture. Yea its more clear, & certain then many things are by ocular demonstration, because the bodily Eye is capable of deception, and hath many times a fallacy put upon it, which Faith is never liable to; because

it depends upon the word, and promise of the unerringly, infallibly wise, and faith∣ful God. The Enemies of pure, and un∣defiled Religion, and the divinely institu∣ted, and authorized worship of God (whose Souls lye under the Dominion of their Senses) and many carnal Hypocritical Professors (in whose hearts Earth, and not Heaven is most regnant, the World, and inferiour good, and not God, the Supream good, hath the prevailing, and predomi∣nant interest) they wonder at the impru∣dence of those, and highly censure, and accuse them of the grossest, and most ridi∣culous folly, that will hazard, and part with their Estates, and Spontaneously, and eligibly make themselves poor for the Gospel sake (as these Hebrews did) rather then to possess all Earthly Trea∣sures without it. They think them (for so doing) deprived of all Sense and Rea∣son, strangly insatuated, or under some great delusion (that calls for pity and com∣miseration) or that too much Religion hath made them delirious. For as no man in his right Wits will refuse Riches when they court him to an acceptance; so they judge none but a Fool, unless he be forced, will part with them. These men (who alwayes make their Consciences subservi∣ent

to their interest, and are resolved to walk no further in the way to Heaven, then it's plain and smooth, and may consist with the case of the Flesh and the Security of their Possessions) admire, and adore the depths of their own Wisdom, and Pru∣dence (as they call it) out of which they can draw subtil distinctions as they list, to baffle the•• own Consciences for awhile, and to silence, and still the clamours there∣of when they do awake in this World. And indeed they judge all men Fools, that cannot distinguish themselves out of Hea∣ven; either to get or improve, or keep an estate hereupon Earth. But were this most substantial blessedness conspicable, and could it be steddily beheld with their Eyes; yea, had they but the least transi∣ent view, and smallest momentary glimps thereof, they would then be astonished, and confounded at their own monstrous sottishness, and matchless folly, to adven∣ture the losing of the same, for such an un∣satisfying trifle as an earthly Estate, and Treasure is; and would no less admire the wisdom of true Believers in the choice, which they have made. But although no such view, and sight they shall be honour∣ed with; neither will God take such a course to convince them of these things;

yet when they come into another World, where this Heavenly substance shall be vi∣sible to them, that they may know, and feel how great their loss is, (when they meet with an eternal separation from the same) and have their misery highly aggra∣vated thereby; then they will confess that living by Faith was the highest point of true wisdom; then shall they know to their everlasting shame, and sorrow that the Eye of Faith (formerly despised, and derided by them) could penetrate, and look through the thickest Clouds of mise∣ries, and the most black midnight dark∣ness of Calamities, into the highest Coe∣lestial Regions, to view that glory, and blessedness which is there, but to all other eyes invisible. Then shall they befool them∣selves and form a furious Reflexion upon their former madness, begin to tear, and torment themselves; as it is in 5. Chapter of Wisdom. from Ver. 1. to 14. Then shall the Righteous stand in great boldness, before the Face of such as have tormented him, and taken away his labours. When they see him, they shall be vexed with horrible fear, and shall be amazed for his wonderful delive∣rance. And shall change their minds, and sigh for grief of mind: Say within them∣selves; this is He Whom we sometimes had

in derision, and in a Parable of Reproach. We Fools thought his life madness, and his end without honour. How is He counted a∣mong the Children of God, and his Portion is among the Saints? Therefore we have erred from the way of Truth; and the light of Righteousness hath not shined in us, and the Son of understanding rose not upon us. We wearied our selves in the way of wick∣edness and destruction; yea, we have gone thorow Desarts, where there lay no way: But as for the way of the Lord, we have not known it. What hath Pride profited us? or what good hath Riches with our vanting brought us? All those things are passed a∣way like a shadow, and as a Post that hasted by. And as a Ship that passeth over the Waves of the Water, which when it is gone by, the trace thereof cannot be found: Nei∣ther the Path way of the Keel in the Waves. Or as when a Bird hath flown thorow the Air, there is no token of her way to be found, but the light Air being beaten with the stroke of her Wings, and parted with the violent noise and motion of them, is passed thorow, and therein afterwards no sign where she went is to be found. Or like as when an Arrow is shot at a Mark, it parteth the Air, which immediately cometh together again: So that a Man cannot know where it went thorow

Even so in like manner, as soon as we were born, began to draw to our end, and had no sign of vertue to shew: but were consumed in our own wickedness.

4. The Security and safety of it: It's that which neither force, nor fraud, pow∣er, nor policy can deprive them of; the hands of violence cannot reach it; it's said to be in Heaven; so 1 Pet. c. 4. to be reserved there. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies sometimes sollicitously to keep something, lest it should be lost and taken away by others, Matth. 23.3. John 8.55. 1 John 5.18. Thus is this heavenly substance kept that it cannot be taken away, by the most mortal and immortal enemies the Saints have. Heaven is a place that nei∣ther humane, nor Diabolical power can besiege and storm, Matth. 6. v. 20. It's ne∣ver liable to violence nor spoil; and in that respect stands opposed to, and far surpasseth all terrene treasures: Many are born, and have a real right to an earthly substance, but never come to possess it, being either defrauded, or by oppressing power most injuriously deprived of the same. But this substance is obnoxious to no such thing. Although many times Per∣secutors, with prodigious voraciousness, and greediness, and with the greatest bar∣barity

and ferocity, swallow up (as their prey) the estates, and all the outward comforts of Gods children; Yet however in this they may rejoyce, and it may be sufficient to put their pious souls into an exulting posture; to consider how they have a substance in Heaven. Suppose plundering Sabeans, and spoiling Caldeans, come to a mans house, and by violence take away his Lumber stuff, and some less considerable goods; yet this begets scarce any discomposure of mind, so long as his Jewels, his Silver, and Gold, his principal Treasure, is safe and secure. So when persevering Saints are spoil'd of their earthly Goods, it should produce no commotions nor disquietudes in their souls; seeing their principal and chief sub∣stance, their choicest treasure, is in safe custody, guarded by all the heavenly host; and encompass'd with the omnipotent Power of God, which is more for it's se∣curity than the highest and strongest walls of brass and marble. Who will be dejected, or drownd in sorrow, to lose the streams, when he hath the fountain? or who will be pensive and sad, to lose the Candle-light, or lesser Lamps, when he hath the light of the Sun, the principal Lamp of Heaven.

5. The delectability of it: It must be a substance affording the most incompa∣rably delicious pleasures. For what de∣lights can be wanting to a substance in Heaven, which is a notation of all abso∣lute perfection? Bartons, and Manors, and all earthly Inheritances, are highly com∣mended, and are the more valuable from their pleasant situations. How pleasantly situated then must this substance and inhe∣ritance be, which is in Heaven? It's nei∣ther in the pleasant plain of Jordan, Gen. 13.10. nor in the Land of Goshen, Gen. 47 6. nor in the Land of Canaan that o∣verflowed with milk and honey, Lev. 20.24. nor in the Garden of Eden, nor in any earthly Paradise, but in Heaven; where the most blessed God shines forth in his Glory. What then can be wanting to make it most delectable to the glorified Saints, who must be the eternal inhabi∣tants of Heaven? But here let no man mistake me, as if I meant Mahometan amaenities and delights (which I fear too many professed Christians have corre∣sponding, and agreeing Notions with the Turks of) which differs not spicifically, but gradually from what they enjoy here upon earth, and so make it nothing else, but a plenitude of sensual pleasures, or

flesh-pleasing good and delights in a high∣er measure: (I might quote much out of Mahomets Alchoran to this purpose, but one passage shall serve for all, which is this: I will cause those that have believed in God, and have performed good works, to enter into Gardens wherein flow many Rivers, where they shall dwell eternally with most beautiful Women. I will give them the shade of Paradise, Pag. 52. in the Chapter of Women, written at Medina: Thus here and in other places also, we find the Beatitude which Mahomet promiseth to the faithful keepers of his Laws, is ac∣commodated to their flesh and senses, which I forbear to mention, because it would be too far a digression) For I intend no other but what are Intellectual and spiritual, which are the noblest and sweet∣est Pleasures, most exactly accommodated to the understanding, and all the powers and capacities of an Immortal Soul: The nearer the streams are to the Fountain, the purer and sweeter they are. In Heaven the Saints shall have all their joys, or most of them immediately from the fullest fountain, God himself; which will make them infinitely more recreating to their minds, ravishing and reviving to their

souls and spirits.* 1.16 Their pleasures shal not be con∣veyed to them through any unclean Channels, nor shall they in the use of means and ordinances be brought to them; neither shall they have them at the first, second, or third hand, &c. as they have in this world whereby they become more mixt, and less delicious; but they shall be as that pure River of Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb, Rev. 22.1.2. They shall see God face to face, and stand continually in his presence; and so their comforts must flow more imme∣diately from himself. Psal. 16. In thy pre∣sence there is fulness of joy, and at thy right hand there are pleasures for ever∣more.

What sensitive Pleasures shall be in Heaven is very dubious; and more Que∣stions may be put concerning them than can be easily and readily resolved; yet it's certain, external senses shall not be delighted as they are here upon earth. All coitive and venereal pleasures shall cease, and such as are in a grosser sense fleshly, and some of the senses shall cease like∣wise,

whose Being implyeth their Use, and whose Use supposeth our present state of Imperfection; For seeing in Heaven the Saints Beings shall not be maintained in the use of means, as eating, and drink∣ing, the Taste must cease; but if there con∣tinue any use of some other external senses in Heaven, which must have objects to delight them, they will differ vastly from what they are now in our mortal state, while we dwell in these houses of clay, and earthly tottering tabernacles, whose founda∣tion is in the dust. Job 4.19. 2 Cor. 5.1. For the change that our Bodies (and so our Senses proportionably thereunto) shall undergo is inconceivable, and unex∣pressible. Flesh and blood, as now it is, cannot be capable of an H••avenly state; in which sense are those words to be un∣derstood, Flesh and blood cannot inherit the kingdom of God, 1 Cor. 15.50. It must first be refined, and made spiritual, incor∣ruptible, and immortal, 1 Cor. 15.52, 53. Such a Qualitative, though not a substan∣tial mutation it shall undergo: for at the Resurrection all the infirm qualities of the Saints bodies, by which they are in∣capable of bearing the Majesty, and Glory of God in Heaven, shall be removed.

Phil. 3. ver. 21.* 1.17 Who shall change (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signi∣fies to transfigurate, shall convert them into another figure or form) our vile body (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this body of vileness, baseness, and abje∣ction, an Hebraism, which is very em∣phatical, and very frequent in the New Testament, it may supply the superlative degree for our most vile, and abject body as it may be translated our body of misery, and afflictions, (this body that all Calami∣ties prey upon, gradually consume and waste and at last resolve into the Dust, for the word in this sense is used by the Sep. Gen. 29.31.* 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 K. 14.26.) that it may be fashioned, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it may be made conformable unto) like unto his glorious body (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his bo∣dy of glory, another Heb. that is, his most glorious, or glorified body) So then their Bodies shall not be those fraile di∣seased, socord and sluggish lumps of Flesh & Dirt, those Bags of Phlegm, that they con∣tinually carry about with them here upon Earth. But as the Ore that's cast into the Fire a Stone, comes forth, a very bright,

and pure Metal, which is called Gold, be¦tween which two there is an exceeding great difference, so shall the Bodies of the Saints rise out of their Graves and enter Heaven, with such impassibility and cla∣rity, with such agility, and subtilty, as is not now to be comprehended by us. And if the Saints Bodies be thus changed we may rationally conclude the change of the senses shall be commensurate, and equal to the same. And as they shall hereby be advanc'd, and their capacity and vivacity be amplified and enlarged; so shall they have an happiness, and delights adequate thereunto: And though we know not what these senses shall be, yet we call them seeing, and hearing; but what shall be seen and heard as beautiful and delightful, that we cannot tell. But certainly the pulchritude and fairness, the beauty, and brightness of Sun, Moon, and Stars, and all the Lamps of Heaven, with all the for∣mose objects in the world; yea, could we suppose all the admired and adored beau∣ties that have been, are, or shall be seen, collected, and united into one body, or made to concenter in one person, and sparkle forth in one face, and whatever amiableness is diffused through the whole creation, were made to meet, and become

all visible at one view in any one single object; and our eyes dazled, and over∣power'd at the emission and efflux of its beams, yet all would be but a very dark representation, a very imperfect miserable glimmering of that bright shining Sun of immortal glory, and the incomprehensi••le Beauty of the Face of God, that the Eyes of the glorified Saints shall be strengthened to behold. It's true, a full proper, and imme¦diate sight of the immense divine essence there cannot be, for that being infinite can∣not be comprehended by a visine faculty,* 1.19 which is but finite (as finite objects may, whose splendor doth not over power its strength) and it being likewise an in∣created immaterial, and spiritual object, so it must be invisible to a corporeal Eye, for it's sight being united to the object, by the help of the sensible Species, i. e. the similitudes or Image of the object, the di∣vine Essence cannot be visible to it, be∣cause it's impossible for a thing created to represent that which is increated; as a created Species to represent an increated object, or a material Species an immaterial object, and to assert the contrary would be to make the divine Essence a created be∣ing, for then there would be some other

similitude of it, something as could repre∣sent it as the proper likeness thereof.

This is the Reason why that clear sight of God, which is called the Beatifical Vision (because it makes the Seer blessed) is prin∣cipally intellectual, and thus the Saints in glory are said to see the divine Essence, ac∣cording to Matt. 5.7. 1 Joh. 3.1. We shall see him as he is, 1 Cor. 13.12. but now we see through a Glass darkly, but then Face to Face (that is now we see imme∣diately, but then we shall see immediate∣ly, so that the great object seen now and then, is the same) Psal. 17.15. As for me I will behold thy Face, &c. Rev. 22.4. Mat. 18.10. In Heaven the Angels do always be∣hold the Face of my Father. This beati∣fical Vision is such a sight of God, as is opposite to the sight of Faith, 2 Cor. 5.7. that sight then being immediate, the sight of him in the state of blessedness (as the Antithesis in that respect to the other) will be immediate. By this, shall the Soul see di∣vine the Essence apprehensively (according to it's finite created, but then enlarged and perfected capacity of the understanding) so as it cannot proceed further in point of knowledge concerning God, or that great Question What God is. But though this felicitating Vision be principally that of

the Soul, yet the Scripture seems to hold forth that so much of the divine glory shall beam forth to the glorified corporeal Eye to behold, as such a Creature is capable of, for delighting it in a most wonderful ravishing manner; for the Divine essence being an Arbitrary, and voluntary Glass, he may according to his good pleasure ma∣nifest more or less of such a visible glory, to the Eyes of Saints in Heaven. And why may there not be such a corporeal Vision, or ocular Veiw of the Face of God in this sense, seeing Jacob had it (though in a lower degree because his mortal state would not bear such a sight as is proper to a state immortal) upon Earth, Gen. 33.30. I have seen, saith he, God, Face to Face, though it was not God's Essence that was discernable at that time, yet, besides that humane form, and shape that God appear∣ed in (and which at first might make him think it was but a man,) before he left Ja∣cob, (besides his solemn blessing him) it's very probable he gave some demonstrati∣on of his Divinity, which it's likely was by some glorious appearance, or resplen∣dent, and bright manifestation of himself (so much as he was then capable of bear∣ing) to his Eye sight, this made him say I have seen God Face to Face, and yet my life

is preserved. Such a sight Moses and Aa∣ron, &c, had of God in the Exod. 24. v. 10. And they saw the God of Israel: how? by the effulgency and shining forth of some glory, and brightness which was obvious to their sense, by which they might perceive that God was present in an espe∣cial, and extraordinary manner, this ap∣pears by what follows. And there was under his Feet as it were a paved work of a Saphir Stone (which is a Stone of a ve∣ry clear Sky colour) and as it were the body of Heaven in it's clearness, or in it's brightness, Exod. 33.18. Moses suppli∣cates God that he would shew him his glo∣ry, shew me thy glory, which is not to be understood of God's essence (which no doubt he knew to be invisible) but his di∣vine glory. While God was speaking with him by a sensible Voice, his presence was over-shadowed with some Cloud, or darkness, so that this glory did not appear and therefore now he desired either the re∣moval of the interposing Cloud, or that his glory might break through it to be objected to his sense. God in the 19. verse. replies to this Petition thus. I will make my goodness pass before thee, that is I my self will pass before thee and with my self all my goodness, and glory,

but seeing it is too much for thee to com∣prehend, it shall therefore pass, and not stay for thee to gaze upon, it shall pass be∣fore, or by thee that thou mayest see a sha∣dow of it behind. That which Moses was so desirous to see, was the Divine glo∣ry fully manifested, and displayed; now God tells him that this state of defiled in∣firmity, and mortallity was not capable of 〈◊〉〈◊〉; therefore God promiseth to help the imperfection and dimness of sight, by the ••tion of his Ear, as followeth, I will proclaim my name, i. e. my nature. Now that Moses might know that God was not unkind to him, while he denied to grati∣fy his request, he tells him plainly in the 20. v. He could not see his Face without the peril, and hazard of his life. And he said thou canst not see my Face, (which is not only to be understood of God's spiritual Majesty, which is altogether invisible, but likewise, if not principally in this place of that brightness and glory which accom∣panieth his presence, and that he is cloath∣ed with as with a Garment.) For there shall none see me, and live. From these words the principal objection may be raised, a∣gainst any ocular views, or corporeal Vi∣sions of God in Heaven: For seeing in Heaven the Saints shall have their hu∣mane

nature, and not cease to be men, how can they see any thing of him there, more than here, and live. To which it may be replied, that either such a Vi∣sion of God is not in this life, but in the other, that if a man would see God, he must first die, and then he shall see (as it were) face to face; and so the sence of the words is this; No man while he lives in a mortal condition here upon earth, can see my face: which interpretation I do not approve of (because it contradicts other Scriptures already spoken to and explain'd) without another, which is; That the full manifestations of my glory are too much for mans infirmity to bear, and apprehend: Thus for man to see me, would so astonish him, as to make him a dead man, Rev. 1.16, 17. Dan. 10.8, 9. This is that glory which Moses desired to see, which God tells him he was not capa∣ble of beholding, as he was a meer mortal man. But yet it's clear from vers. 23. that God did manifest so much of his glory to him as was sufficient for his di∣scerning, and for his desire. When he saith thou shalt see my back-parts, he speaks here as if he appeared in humane shape at this time, who though he hid his glory from Moses his eyes (as if an hand

had been spread over his face to cover him) while he passed before him, yet was he priviledged with a glimpse of his glory coming after, behind he might see him as in a shadow. And it's probable when Moses came down from Mount Si∣nai, (where he had been forty days, and forty nights without food, with God) with a shining lustre upon his face, it was from a reflexion of a divine glory and splendor upon it, which he was in some considerable degree enabled and strength∣ened to behold, Exod. 34.28, 29, 30. We find that in the Mount, when Christ was transfigur'd, Matth. 17.2.9.2. and his face and countenance irradiated with coelestial glory, yet those Disciples which were with him, had ocular views of it, though in respect of their mortal condi∣tion they could scarce bear and endure the sparkling rayes thereof, but seem to be astonished, while wonderfully ravish∣ed and delighted with the same. Now if the eye of God's Saints have had such glympses of Divine Glory upon earth, what clearer and fuller view will they have thereof in heaven, when their visible faculty and organ of sight shall be un∣speakably invigorated, and made a thou∣sand degrees more pure, and piercing,

more acute and quick than now it is: And if a small beam, or glympse thereof was so delectable to Peter, John, and James, that were with Christ in the Mount that they were loath to leave it, but were very desirous to take up their abode there; how infinitely more pleasant and ravishing will those more open, and ample mani∣festations of Glory be? and though we cannot determine what the measures thereof will be, yet we may conclude it will infinitely more surpass the most ami∣able, and Loves-most powerful attractive objects upon earth, than either the Morn∣ing or Meridian Sun, that minute and little light, that acts the part of an Hypo∣crite in a Glow-worm.

We may rationally suppose likewise, that the sight of Christ, as he is man, with all the inherent coelestial qualities of his most glorious body, will render heaven a place full of delectableness. This must be the next object to the Beatifical Vision it self. To have the fulness of the Godhead, that which dwelleth in him bodily, Col. 2.9. radiating, as it were, through his transparent body, must afford excessive delights to the beholder. That Glory of the Manhood, which is out of measure (that is respectively, in regard

of us who are unable to measure it) must be a most lovely object to behold. To see that Christ whose visage was marred more than any man, and his form more than the Sons of men, Isa. 52.14. whom the Jews could see no beauty in, that they should desire him, Isa. 53.2. Who was de∣spised, and rejected of men, a man of sor∣rows, and acquainted with grief, and who was not esteemed by men, Isa. 53.3. Who hath born our griefs, and carried our sor∣rows, who was wounded for our transgres∣sions, and bruised for our iniquities: upon whom was the chastisement of our peace, and with whose stripes we are healed, Isa. 53.4, 5. Him who was spit upon, and buf∣fited, Matth. 26.67. Who endured an eructation of all obloquies, and evomition of all blasphemies upon him, who was every way most opprobriously and contu∣miliously used; Who was scourged and whipt, Matth. 27.26. Who when he was in the prime and flower of his youth, had his beauty so much withered and decay∣ed, and his body so much macera••ed through want, and poverty, and variety of sorrows, as if wrinckling and surrow∣ing old age had overtaken and seized upon him, or did very nearly approach him, Joh. 8.57. Whose innocent and pure

soul was put into so great an agony, that he swear as it were great drops of blood, falling down to the ground, Luk. 22.44. which made him say, his soul was exceed∣ing sorrowful, even unto death, Matth. 26.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, encompassed and besieged round about, beset with sorrows. And to conclude this, to see him after that most low state of his Humiliation, having, when he was born, a Manger for his Cra∣dle; crown'd with thorns (as a sign of the greatest contempt) and after all this condemned and executed upon the Cross; crucified for the greater contempt be∣tween two Thieves, most scornfully there insulted over, having his sides pierced with the spear, to let forth a pure stream of his most precious blood, and not only to endure that most shameful, ignomini∣ous tormenting death of the Cross, but the whole weight, and burden of his Fa∣thers wrath and displeasure, and the se∣vere strokes and lashes of vindictive, pu∣nitive justice, and the very pains of Hell to take hold of his soul: I say after all this, to see him exalted in glory, and majesty, at the right hand of his Father; a sparkling Crown upon his head, sitting upon a magnificent Throne, to see his countenance as the Sun shineth in his

strength, Rev. 1.16. to see him exceeding all the glory of Angels; to see him in∣finitely more beautiful in his whole body than his Spouse the Church (when en∣amour'd of him) most passionately and Rhetorically describes him to be, Cant. 5.10, 11, 12, 13, 14, 15, 16. To see as much of the Creator, and the Divine Nature in Christ, as is possibly visible in the nature of man; and not only to see Christ in all that eminency of his glory, but (if we be Saints) to see Christ in it as ours, as we are interested in this object, will make it most delectable, Joh. 17.24. We find this is the great happiness, honour, and priviledg that Christ Wills for all true Be∣lievers. Father,* 1.20 I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. Certainly Christ would never have Will'd this, would it not af∣ford ineffable joy to the beholder, and fully prove, that as much contentation as the creature can be made partaker of by the sight of any one visible object, will be the portion of the Beholders of Christ, as he is man. The wise man tells us, The eye is never satisfied with seeing, Eccl. 1.8. Although it may be wearied with look∣ing

upon various objects, yet it is not sa∣tisfied, but still desires new ones, and can drink them in without surfeiting; so that though the acts of the eye be scant, and finite, yet the lusts of the eye seem to have a kind of infinity in them. Now all this ariseth from the imperfection of all conspicable glory and beauty in this world; for the sight cannot be quieted, except in the most excellent of visible ob∣jects, and this it only meets with in hea∣ven. Melancthon desired death for this very end, that he might see Christ in glory; Cupio ex hac vita migrare propter duas causas, primum ut fruar desiderato conspectu filii Dei, & Coelestis Ecclesiae, &c. And if death be desirable by the Saints for this end, certainly the object will be proportionably delightful.

We may likewise rationally conceive the glorified bodies of the Saints will be very delightful objects, whose constantly flowring and radiant beauty shall never be incentives and baits to lust; shall not beget unchast thoughts, nor allure and tempt to unclean embraces. There shall be no need of Ornaments to cover any deformities of the body, or to add a grace and comliness to any of i'ts parts; all meretricious Painting, and Patching; all

the clouding Tooers (as an addition to that sufficiency of hair which God, and nature hath given to the female Sex) shall be quite out of fashion, and of no use. Had man continued in the state of Inno∣cency, that beauty which is now com∣posed of the most exact symmetry, and complexion, falls inconceivably short of what it would then have been; and even that, before sin darkned it's lustre, and stain'd it's glory, or in the least withered it's flower; was not to be compared with this. Then (saith our Saviour) shall the righteous shine forth as the sun, in the kingdom of their father. Which may very well be understood (as one sense, if not the chief) of their corporeal brightness; and it's probable, had there been a more splended creature in the whole visible Creation than the Sun, our Saviour would have made use of it, to express the for∣mosity of the Saints bodies by in hea∣ven.

To see then Heaven full of those bo∣dies, which perhaps were once cloathed with ulcerous soars, with loathsome and nauceating deformities, and liable to so great variety of diseases; and though many of them were freed from these unamiable things, yet at last their rarest

Beauties were exposed to blasting Old age, which planted deep Furrows in their smooth Brows, shrunk and shriveld up their plump, and comely Checks, and causing their most straight, and upright Bo∣dies to bow themselves, and uncomelily to stoop; I say to see Heaven so full of those Bodies, and every Body so perfectly beauti∣ful, that no addition can be made, and al supplements are excluded; what delight must this afford? what a strange magne∣tick vertue is there in imperfect Beauty upon earth? Scarce an Eye can come within the reach and view of it, but more or less it doth attract it, how much more com••ti•• then must it's attractions 〈…〉〈…〉 compleat in Heaven.

Through the corruption, and depravi∣•• of 〈◊〉〈◊〉 nature, how fatal, and perni∣c•• 〈…〉〈…〉 been to mankind in this lower 〈◊〉〈◊〉 by it's effascinations, and 〈…〉〈…〉 hath wofully, and misera∣bly 〈◊〉〈◊〉 many thousands. What an 〈…〉〈…〉 and Queen is she in the W••ld? 〈◊〉〈◊〉 ••i••ions, and Soveraign∣ty ••ding as far as there are any reason∣•• 〈…〉〈…〉 the Earth. And with 〈◊〉〈◊〉 ••ness, and great authority 〈◊〉〈◊〉 she command? To fulfil her plea∣sure 〈◊〉〈◊〉 sometimes makes wise Men Fools

couragious Men Cowards, and Cowards sometimes couragious to their own destru∣ction, while their Rivals lay the Founda∣tion of their supposed (but mistaken honour) in their blood. Rich men she makes poor, what vast Estates, and Trea∣sures hath she devoured. Patrimonies, Inheritances, and Lordships in abundance hath she swallowed up. Millions of Sil∣ver, Gold, and Jewels have been Sacrificed to her: And all the Riches both of Land and Sea, are not too much to maintain her; so boundless is the cost, and charges of her insolent Pride? How un∣kind is she to, and tyrannizeth over them most, that are her greatest Admirers, and Adorers, and ruines them unmercifully, and cruelly that do the greatest Homage to her. How many Nobles hath she de∣graded, and debased? How many crown∣ed Heads hath she conquered? How ma∣ny Kings, and Princes hath she made her Servants and Vassals to Lackey after her? How many flourishing Kingdomes, and goodly Politick Bodies (as ere the Earth bore, or the Sun shined upon) hath She laid waste and destroyed? How many thousands hath She given to the devour∣ing Sword, the mortal Dagger, and the

ignominious Halter? How often hath She fill'd the World with Blood, or made it a Sanguineous Stage, and Theatre? How frequently hath She made the strictest Bonds of Nature to be broken? to make her Commands to take place, and her Laws to be kept inviolable by her Cap∣tives; She hath made the nearest, and dearest Relations cruel unto, and to em∣brew their hands in the Blood of each other. How contrary to all Justice, E∣quity and Reason are her Edicts, and yet her power is so great, and absolute that but few Hero's can be found, that with a daring boldness, are resolute to disobey, and resist them. And this is the greatest mischeif of all that she doth to the world, that as she hath a power to effect it, so She sports and delights her self in nothing more, then in brutifying (and yet with their own consent, which with some be∣witching charm She strangly gains) her Devotees, and turning them into Beasts.

But because this is so, is therefore de∣formity to be desired, chosen, and pre∣ferred before Beauty? certainly no, for that were to dispise, and contemn one of the most excellent outward gifts of God, and Nature, it were to besmear and cast

Dirt upon that which is the greatest glory (next to Reason) of humane Nature, and to disparage that which is to be the smile of nature, the excellency and gloss of the whole Creation, yea a more dark and im∣perfect resemblance of God himself. Let but the noble Reason of man keep it's Throne in the Soul, and hold the Reins of Government over the same in its hands, exercising like a King it's Regiment over the inferiour faculties, curbing and re∣straining a bruitish, extravagant appetite; and then a due, and right improvement will be made of it, which is to admire the wisdome and power of it's Original and Creator, and to celebrate him for the same. And thus shall the glorified do in Heaven, they will always celebrate that infinite wisdom and omnipotent power which could cloath so many Myraids of bo∣dies with this white Raiment, that could ad∣vance Dust and Clay to such high perfe∣ction, Rev. 3.4, 5, 7, 10. How do we praise and commend a Limner when he draws but an inanimate and liveless Picture to the life; when every Limb, Member, Muscle, and Feature, with all the smallest visible Parts of the original shadow, are exactly represented in it; we highly applaud the Wisdom and Art that

shines forth in it, and guided tke Pencil to the perfection of the Draught. How much more shall God be prais'd and mag∣nified by hi•• Saints in Heaven, that hath made their Bodies in some sense living, and immortal Pictures of himself, which hath made them fairer then the Moon, (which hath her spots) and clearer then the Sun. To know and consider their Beauty, to be the effect of so many of Gods glorious at∣tributes, will makt it infinitely more de∣lightful and ravishing. Here Beauty shall do no hurt, but good, where the Fire and Flames of Lust shall be for ever extin∣guished. Do we hang up Pictures in our Rooms, because they are so ornamental, and do they afford so much delight to the curious Eye, and critical, beholder, when drawn most dexterously by that curious Pencil, which was managed and guided with the steddy hand of some rare, and most ingenious Apelles. Certainly then to see constantly, so many Millions of Bodies beautified by all that wisdom, skill and power that is in the Creator of the Heavens and the Earth, must make this Heaven where the Saints substance is, a place of admirable Delectability. The Firmament when most bespangled with in∣numerable sparkling Stars, is but a dull,

deformed and unpleasant object, in com∣parison of the same; and could we sup∣pose the whole Earth to be one Garden full of odoriferous & beautiful Flowers, yet the delectableness of their object would fall infinitely short of the other, yea if all the Beauty diffused through so great a variety, were concentring in one Flower; yet would it not match, or equalize the pulcritude of one Saints Body in Heaven; Therefore as our Saviour tell us, that So∣lomon in all his glory was not cloathed like one Lilly, so all Lillies and other Flowers are not in all their glory, cloath∣ed like one Saint in Heaven.

We may not without good reason also conceive that the sense of Hearing, shall have it's delights in Heaven, as well as that of seeing. For the speaking Tongue (that is the glory of man above a Beast, while upon Earth,) methinks should not be useless in Heaven, and there all the Saints be Dumb, Psal. 16.9.57.8. * 1.21 Nothing hin∣ders but that we may be∣lieve, that they shall speak not only mentally, in an Angelicall manner, but also (vocally when they please) after the manner of humane Locution here,

though their Tongues, and Voice, and Language may not in all respects be there, what they are here, but in some incon∣ceavable manner undergo a change like∣wise. And the sacred Scriptures seem to affirm that there shall be audable Halelu∣jahs, and Songs of Thankfulness in Hea∣ven, which the Tongues of the Saints, shall be employed to sing forth to God, Re.v. 19.1, 3, 4, 6. besides the high and constant inward Admirations and Adora∣tions of their Souls. Which things, with all their other vocal converse together, (though no doubt there shall be likewise the Speech of their blessed Souls, which is a power whereby they can make known one unto another, what they know them∣selves by spiritual insinuations, and instil∣lations.) shall be a far more pleasant and ravishing Melody, and infinite more de∣lightful to the Ear, then any Instrumen∣tal and vocal Musick upon Earth, that hath the sweetest Air. But though it may be above the grasp of our capacities now inffallible to determine how their Tongues shall every way be employed, to please and delight their Ears; yet we certainly know they shall never be used to grate and molest them; All Tongues sins there shall cease. Heaven knows not

what swearing, nor blaspheming, what obscene, nor filthy talking, railing nor reproaching, slandering, nor backbiting, lying, nor perjuring; yea, nor what idle, nor vain prate means: all those are ex∣cluded, and shut out for ever there.

Bue are these the grandest and highest things to express the Delectability of this substance by as it's in Heaven? No, for the accomplishment of all, shall be the advancement of the perfectly sanctified soul, to the fullest fruition of, the nearest and closest union and conjunction, the most intimate and bosome communion with the infinitely blessed God, that it's capable of: This doth far surpass all o∣ther delightful objects that can be named; This is that which certainly will afford the highest complacencies to the soul; for now it's powers and capacities being ex∣ceeding great, it's actions exceeding vi∣gorous and strong, it's enjoyments must be most sweet. The pleasant knowledg the soul shall have of God, will be uncon∣ceivably delectable and complacential. What sweeter embraces are there in the world, than between the Intellect and Truth, which makes the delights of a Philosopher (though perhaps poor) so far to exceed the pleasures of all glutto∣nous,

unclean Sensualists, filthy Volup∣tuists, rich and illiterate Clowns, and co∣vetous Misers in the world. But when this most noble faculty of the soul is matcht with, and hath for it's unchange∣able object the prime Truth, God him∣self; how unspeakably ravishing must it's delights then be? It is impossible for the understanding to acquiesce, except it be in the highest Being; for as Being and Truth are convertible, so is the highest Being, and the highest Truth. The understand∣ing then having arrived at this, all it's restless search and enquiries after truth must be terminated and concluded, and when it hath found this most comprehen∣sive truth, who can conceive how gene∣rous and delicious its pleasures will be? It's by this visive power of the soul, that it sees the divine Essence it self, which beatifical object in an incomprehensible manner applyeth it self to the same. This is expressed by Schoolmen various ways; some saying, that it is an actual illustra∣tion, that is, a supernatural influx, eli∣vating the understanding unto the vision of the Divine Essence; others, that it is the supernatural concourse of the beati∣cal object, whereby the object immediate∣ly manifests it self to the understanding,

together with the understanding, causing a most blessed vision; and when others call the light of glory, a perfection super-added to the understanding, whereby it's made able to see God, the sence is the same; and this is that which will be the joy of joys, and afford the most quinte∣scential delights, and elixorated pleasures to the soul; for in the perfect knowledg of God, the glorified understanding shall know all other things cognoscible; for then shall all Philosophical, as well as Theological doubts be resolved; such as we have in Job 38.16, 17, 18, 19, 20. For the will of God representing the creature, is that eternal Idea, where, as in a glass, the Works of God are more perfectly seen, than in themselves. God is an infinite Essence, and containeth emi∣nently the perfection of the whole Cre∣ation, or every creature from the first to the last, and therefore as effects are vi∣sible and legible in their causes, and con∣clusions in their principles, so is every creature to be seen in God; for they are all eminentially contained in him, and so may be seen in him, in a more excellent manner than in themselves: As a Build∣ing, or a Watch, or any other piece of Mechanism, could we see it clearly in

the perfect conception of the Artificer, we should see it in a more excellent man∣ner than in the Edifice, or work it self. When once the perfected understanding fully knows the first cause, and original truth, it shall be liable to no mistakes nor errors more, which do so much per∣plex and torment the mind. Hence Sim∣plicius, in his Commentary in Epict. Enchir. speaking of the gradual progressions of the Intellect, in the investigation and prosecution of truth, asserts, that when it reacheth God, its attainments are the best, and most perfect.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ʋnae enim haec quae ad Deum sit contentio, est optima & emnis quantum fieri potest, erroris ex∣pers.

To all that hath been said, this may be added to demonstrate the Heavenly Delectabilities, that is, the constant un∣interrupted profusions of the perfected Divine Love upon God (which includes the perfect rectitude and conformity of the souls wills to the Soveraign, Supreme Will of God, and its attain'd rest in its utmost and perfecting end;) for as Love is the Essence of God, 1 Joh. 4.8, 16. so Love is the Essence of the Soul, and the noblest pleasures, and purest joys, are

fetcht in, and conveyed by love into it: every man by sense and feeling knows what a secret emanation of sweetness there is from a good that's loved. Its by Love, that every good communicates it self to our souls, and they are made ca∣pable of a participation thereof, by; and the greater the good is, (provided the actings of love be proportion'd there∣unto) the greater and sweeter are the pleasures that spring from it. God then being the supreme Good, and that Good which for its perfection comprehends all other good, what plentiful delights must result, and be derived from it, when su∣premely and perfectly lov'd in Heaven? This it that which will make the joys of glorified Saints, to flower, and spring up for ever.

When love is not mutual, and recipro∣cal, when it is not reflected back again, and the soul cannot hear the pleasant, and earnestly expected Eccho (I love thee) from the amorated object: And when no alternate exercises of this passion can be perceived, then many times it produceth strange inquietudes, and perturbations of mind, excess of grief, besotting Melan∣choly, restless commotions of spirit, and sometimes weariness of ones present life,

and being, and then its so far from being the cause of the Amorists felicity, that it creates his greatest misery; and when all its hopes of a sutable response and an∣swer from its object are exspired, then it turns into loathing, and the highest dis∣dain of, and revengeful fury against the same. And not only so, but exceedingly tortures, and proves prodigiously, and monstruously unkind to the soul that first conceived it, and brought it forth: and having obtained too great a Masterdome over the soul, (enfeebled and consumed with its flames) Nero-like, it would rip up the womb, and tear out the bowels of its own Mother. And under this mi∣serable frustration, and deplorable disap∣pointment, its like an enrag'd man, who when he cannot be revenged upon the person, that hath highly affronted, and offered great indignities to him, he will tear his own hair, and flesh, and execute his fury upon his nearest relation, or the man that is next to him.

But Heaven admits of no such thing; for there the glorified Saints shall not, yea cannot possibly love God so much, as they shall be loved by him; for they love him but according to their perfect, finite goodness; but he loves them accord∣ing

to his perfect, infinite goodness: they love him so far as they are made good; and he loves them so far as he is good: and therefore look how far his goodness exceeds theirs, so far must his love surpass theirs: When God therefore and they meet together in heaven, there will be no∣thing but the highest endearments of love betwixt them, nothing but the mu∣tual constant actings and embracements of Love, in the very bosom of God's Love shal their pure and holy souls be lodged for ever. O how sweet, and pleasant will that Heaven be, where perfect created, and perfect intreated love shall meet toge∣ther; were the Saints shall never doubt more, whether or no they do love God sincerely, (that is, prevalently and su∣premely) which occasions many perplex∣ing thoughts, many inquiries into, and much deep searching of their hearts here, least after all their highest pretences, and professions, they should prove and perish as hypocrites for ever: And then shall all their perplexing doubts, and disquiet∣ing fears that they are not loved by God, cease: No such complaints as we read of in Psal. 77.7, 8, 9. and in Psal. 88.3, 4, 5, 6, 7, 14, 15, 16. shall be heard in hea∣ven; There shall be no need of that

counsel which we have in Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voyce of his servants, that sitteth in darkness, and seeth no light: let him trust in the Lord, and stay himself upon his God. That text, shall never be preach'd upon in heaven, for the comfort∣ing of drooping, dejected, (though holy) souls.

And as there shall be nothing but Love betwixt God, and his Saints; so there shall be nothing but love among them∣selves. Peevishness, and Passion, Mis-judg∣ings, Mis-constuctions, Hard-censures of each others Actions, Quarrelling about Property, too much Self-love, Difference in Judgments, Pride, and Emulation, Im∣better their Converse, and breed too great an estrangedness among them here upon earth; but as all these things proceed from the weakness of Christian and Bro∣therly Love, so when that Love is per∣fected towards each other, as well as God himself, none of these things shall be found in heaven, to render it a place, and their society unpleasant to them.

We find that too often, a few days, or hours converse in this world, makes them weary of each others company, and they desire to draw of, and retire, though there

be none of those former things to occasion it. And such a Seclusion in solitude they find after converse, very Recreating, and delightful to them. But as this ariseth from the Languidness and imperfection of their Love, so when there is a Consum∣mation of it in Heaven, then a whole Eternity will not make their Fellowship ingrateful and burdensome, nor their un∣interrupted Converses, Nauseous and glutting, all desires shall then cease to Sequester themselves each from other..

And as there shall be such perfect exer∣cises of love among all the Saints, so shall there be betwixt them and the Holy Angels. No doubt the love of Angels is now very strong towards the Saints, which is not apprehended by them, be∣cause their Nature is so little known to them. But when they come to Heaven they shall have such a clear knowledge thereof, that it shall strongly Elicit, and powerfully draw forth their love to them again.

The Scriptures dis∣covers to us the co-habi∣tation of Angels and Saints in the same Heaven,* 1.22 and as they do dwell together, so we may rationally sup∣pose

they converse, and love together for the Soul of the Saints being of a spiritual substance, they and the Angels are capa∣ble of speaking one to another; that is mentally, (though not vocally) in a hea∣venly spiritual manner, communicating their minds, notions, meanings, and con∣ceptions, as they see cause, and as they please each to other. But though we can∣not absolutely, and certainly determine either how Angels speak among them∣selves, or how they, and humane Souls speak each to other, yet we may not in the least doubt, or question, the most de∣lightful reciprocations of love, and high∣est Carasses between them.

Now how pleasant is every place that is full of Love? how comfortable is it to live in a Family of Love? what a com∣placential co-habitation is that which Love is the Cementation of, where it con∣glutinates, and joyns all hearts together? When conjugal Love is kept up in it's truth, and strength: How delightful and unwearied a converse is there betwixt Man and Wife? And if uniting and knit∣ting Love (according to Psal. 133.3.) ren∣der all Communities and Societies so sweet, how incomparably pleasant then

must Heaven be, which is perfumed throughout with Love, where Love is most immixt and pure, where the Love both of God, Angels and Saints meet to∣gether. Where Love is not only compleat, but perpetual, which shall never be shut up, and buried in the depths of sorrows, nor breath out its last by violent and for∣ced separations, as the Love of the near∣est Friends and the dearest Relations soon-or later doth.

And hath Love such a vertue in it that if Friends be cast into a loathsome Prison together, it can turn it into a pleasant Pa∣lace, if into a dark disconsolate Dungeon; it can supply the want of Light, if in a Wilderness, it can change it into a Para∣dise. How can delights then be wanting in Heaven? what perfection of all dile∣ctabilities must be there, where there is such a perfect plenitude, and fulness of Love.

5. Superlative Excellency, this I have spoken to before, and therefore shall not dwell long upon it now, but seeing its a a substance in Heaven, it must be most ex∣cellent. 1. Specifically, and in respect of kind. This substance being in Heaven,

it must be distinct from any substance here upon Earth; and as far as the Coelestial Bodies excel Terrestrial, so far must this surpass the other. And being Essentially the very glory, and blessedness of God himself, what can compare with it? Not Gold, nor Pearls, nor Princes Crowns, though they could be heaped up, as high as the highest Mountains, or could be made to reach the Sun, and Stars; yea, the highest Heavens. 2. Gradually, for measure here is nothing wanting. Heaven imports most absolute Perefection. All earthly Substances are defective, and imperfect, and therefore usually they that have most of them, would have more, and seldome sit down, and say they have enough. This makes Kings so desirous, and industrious to enlarge their Domini∣ons and Empiers, to add to their weight of, or multiply their Crowns. This makes many Rich men so thirsty to increase their Bags, and their fields. These and many other things demonstrate an intrinsick de∣ficiency in all Earthly Substances, which renders them mean, and inconsiderable, what ever esteem men may have of them, that know no better: for of what little worth is that Drink which will not quench the thirst? or that Meat which

cannot fill and satisfie the stomach; and so what little value is to be put upon all these worldly substances, that can never fill and satisfie the soul: But when the soul is possest of this celestial substance, it shall say, I need no more, nor no other: According to that Axiome desiderium boni imperfectioris cessat, acquisito perfectiori. The supream excellency of this substance is Rhetorically set forth, and displayed by the Apostle in 2 Cor. 4.17. where its called a weight of glory, to shew the abundance and greatness of it, and such an one as is far more exceeding. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the Original, and its such an emphatical Graecism, that other tongues cannot, word by word, express it to the full; therefore they are necessitated to use other words and phrases, which ex∣ceeds all comparison; as Mire supra mo∣dum Erasmus, supra modum in sublimitate, Vulg. Lat. Excellenter Excellens, Beza. Exceedingly excelling, a most excellent, the Dutch Annot. and as our translation hath it, a far more exceeding: the Greek most properly is, A weight of glory, ac∣cording to excellency unto excellency. Its as much as if the Apostle had said, that all Hyperbolical expressions fall far short of this glory; such is the transcendent

excellency of it. Much might be spoken of it, but when all is said that the most Florid and Rhetorical Tongues of Men or Angels can, it will but disparage it. And when the Saints come to possess it, they will say as the Queen of Sheba did concerning Solomons glory: The half of it was not told them. Finite created good is usually better in the expectation then fruition; but infinite increated good is infinitely better in the fruition, than it can be in the expectation.

6. This shews that the happiness of the Soul is local. It is not every where, not any where, but limited, and confined to a particular place, and that this happi∣ness is distinct from Heaven it self, as much as a Treasure is from the place where it is laid up, or a man from the Room where he lodgeth. There are a Generation of men (as hath been already said, and spoken to in part) that would possess the World with a beleif, that all the Heaven, or Hell there is, is within a man, that is, all happiness or all misery, that he shall either enjoy, or suffer, is in his Soul, and where ever he is, and goes he carries his Heaven or Hell about with him. This is indeed a truth in a sense; but as it's opposed to a place where the

righteous shall be felicitated, and to that which the wicked shall be tormented in for ever, or where more of God shall be enjoyed, and a deep sense of the loss of him, and pain shall be felt, is a most gross Error. And hereby they carry on a most pernicious design, (destructive to all Re∣ligion,) endeavouring thereby to vacate Gods rational, and mortal Government of rational Creatures; that is, his ruling, and governing them in a way, consisting with promises, and threats; and so opening a passage to all Licentiousness, and Pro∣phaness, to the most Nefarious Courses, and profligated flagitious Practises in the World. Those that do read and believe the Holy Scripture (Rom. 3.2. Those Oracles of God which give clear and cer∣tain Answers, to all that do consult with them about their future state,) and do not pervert the proper sense and meaning thereof, nor wrest them to their own de∣struction; do know, that besides the Hell; (which every awakened, enraged guilty Conscience is; even the Hell of Hells, called therefore the Worm that never dieth, Mark 9.44. like the Vulture that the Poets fain'd was alwayes gnawing, and preying upon Prometheus his Liver while chain'd to the Mountain Caveasus) and

the Heaven within a man, (which every one hath, to whom the Love of God through Jesus Christ is manifested, and the Remission of his Sins, is Seal'd up in his most precious Blood) there is a Local Hell where as in a peculi∣ar place the wicked shall be for ever tor∣mented, and a Local Heaven, where they shall be for ever blessed. And this sub∣stance may be said to be there, as to be in no place else. The light of nature, doth so much attest this truth that none but such as imprison, and extinguish the same will deny it.

3. It's a Substance that's better: that is, bettter than any Goods the Saints can be be robbed, and bereaved of, or the hands of violence can tear from them. But be∣cause I have spoken to, and explained in part this already, I shall onely add these two things which it involves in it. 1. What encouragement Saints have, and how reasonable a thing it is, that they let go, and part with their Goods for pure Gospel Religion, and the sake of Christ, seeing they have that which is better. They have it in hope, and if they do this, they shalt certainly have it in fruition. Who will not part with a less perfect for a more perfect good? this every mans Reason

will consent, and agree to. Who will not part with Brass for Gold, with pebble-Stones, or painted Glass for Orient Pearls, with Rags for Robes, with a poor Cottage for a Crown, and Court, with Puddle for Fountain waters? Much more highly rati∣onal is it, to part with all earthly Treasures, for that which is heavenly; seeing the disproportion is infinitely greater. And how much do many Professors of the Christian Religion discover an imbecilli∣ty and impotency of Reason, as well as a want of Faith, and Religion it self to stick at this; and make it a Stone of stum∣bling; when called thereunto; seeing the possession of the one is depending up∣on the other. 2. How rational the Saints joys are, when they do thus take joyfully the spoiling of their Goods. A Beast hath no reason to guide him in his choice or ra∣ther pursuit of any good, sutable to his own Nature, hee's only conducted and led by sense; hence that which ariseth from the good, proper to such unreasonoble nature, may rather (as some say) be called de∣light, then joy, this being thought more appropriate to reasonable nature, and in∣telligent beings. And though all men (as men) have a Principle of Reason in∣hereut in their Souls yet are they not dire∣cted,

and guided thereby, but by sense in the prosecution of good: To its dictates they hearken, and by them are they de∣termined to the Mark, and end which they eagerly pursue. The Reason which they have works onely in a subservency to sense being its drudge, and Slave to form, and contrive those designs and methods which have a tendency, and are most conduci∣ble to its pleasures, and gratifications, and this makes most mens joys onely bruittish and sensitive, for what else can they be, while they do not spring from any ratio∣nal choice (which can never be, when Reason is inclined, and byassed by sense;) but only from pleasing a sensual Appetite, and satisfying the sensitive and carnal ap∣petions, such as the Apostle enumerates in 1 Joh. 2.16. The Lust of the Flesh, the Lust of the Eye, and the Pride of Life.

Now this being so, all humane joy is onely rational, when the understanding, and reason guides the noble elective facul∣ty of the Soul, (the Will) cheifly in its choice of good. And the better the good is, which under Conduct of Reason is thus chosen, the more rational must the joy be that issues from it. Its such a joy as there is the strongest, and best Reason for a joy

that most becomes, and is most agreeable to a rational immortal Soul.

Hence it comes to pass, that the Saints in the faithful discharge of their duty towards God; parting with all inferiour good; for this better Good, and Sub∣stance, it highly commends and justifies the rationality of their joys; resulting from such an Act, that involves a most ra∣tional, and wise choice; as any mans part∣ing with a lesser, visible good for a great∣er, (and rejoycing in so doing;) before all understanding men would certainly do. It will not belong before all mask∣ed, and painted Hypocrites, that will not hazard their Estates, for Gospel Re∣ligion which they do profess; (with all Sensualists, and Epicures,) shall know to their everlasting shame, and sor∣row, the irrationallity of their joy (that's but like the crackling of Thornes under a Pot, Eccles. 7.6. Prov. 7.20. or like the laughing and singing of a Fool when he is going to the correction of the Stocks.) and how much their Reason was debased and trod under Foot by the usurpt Dominion of sense, and their bruitish passions over it; while they made choice of a flesh pleasing good,

before this Heavenly substance; which is the commensurate end to their immortal Souls.

4. It's a substance that's lasting and abi∣ding; which (as hath been noted) is it's immortal nature, and Eternal duration. Were this substance fleeting and fading, as all are here below, it were not so highly unvaluable, so eligible. Mor∣tality which doth disparage, and dis∣grace all sublunary glory, and felicity, and because the fairest and most fragrant Flowers of all earthly comforts, do so quickly wither; therefore are they so inconsiderable, and so little to be regard∣ed. And because all worldly honours are so soon Eternally clouded, and ec∣clipsed, are they so little to be admired, and doted upon: The longest Eternity is the Glory of this substance, and this is the Reason why it so far surmounts them all, it's an abiding substance.

1. Subjectively in it self considered, thus it's always the same, it's not capa∣ble of a more, or a less, of Augmenta∣tion, or Diminution; it's not like the Sea, that Ebbs, and Flows again, that is sometimes higher, and sometimes

lower, nor like the Rivers that some∣times are so deep, and swell so high that they overflow their bounds, and Banks, and at other times are so shallow, that they are foordable, and may be waded over; nor like the Moon that's some∣times in her Wax, and sometimes in her Wain; nor like a Comet that blazeth for a time, and is soon extinct again. But like a Fountain that is always full, or like the Sun whose light and bright∣ness in it self is always the same, or like the Lawrel that is alwayes Green, or the enduring Scarlet that is died in Grain.

2. Objectively, To them that once possess it; when once it's ours, it's ours for ever. Many men are thrown out of their rightful Possessions, many men are necessitated to part with them to prevent some considerable mischief, and evil, and so to free themselves from a greater, must undergo a lesser mise∣ry. But the Saints shall never be cast out of theirs, or be under any Necessi∣ty to part with them. Sometimes Mens Earthly substance, and Treasures do leave them, Prov. 23.5. Wilt thou set thine Eyes upon that which is not, for Riches

certainly make themselves wings, they fly away as an Eagle towards Heaven, Prov. 27.24. For Riches are not for ever, &c. And if they do not leave them, they must certainly leave their Treasures; but this Coelestial substance admits of no such thing. It's not like an Earthly Inheri∣tance, in the Possession of which each one succeeds another, that's like a Stage where∣on one Acts a part for a few dayes, and then goes of, and comes no more; to make way for another. Were it so in Heaven, the very foresight of the loss would quickly darken, and conclude their Joys, and make their Sun to set, and turn all their sweetness into bitter∣ness. It would be a Hell in Heaven once to think of losing, and leaving Heaven. As it would be a kind of Heaven to the damned, had they but once hopes of esca∣ping Hell, and that the Origenists Do∣ctrine of a thousand years torments were but true. But O! what can we Mor∣tals and blind dust say, when we talk of Eternity, we may, and ought to be al∣ways admiring it; but there cannot by us. be any comprehending it; which is not measured by time; not by Minutes, Hours, Days, Weeks, Moneths nor Years;

having a continuing Now: to rejoyce, and ever rejoyce; to be happy, and ever happy; rich, and ever rich; honourable, and ever honourable; what sweet and ravishing words are these? It's this word (Everlasting) that makes this substance so much better than all the riches that a thousand worlds can afford to us. Eter∣nity is the only jewel in the Saints Crown, Rev. 2.10. This is the Crown of their Crown to be flouring and flou∣rishing upon their heads for ever. Princes Crowns may be blown off their heads with the breath of Mortals, or snatcht and pluckt away with the hands of vio∣lence; their bright Diadems with scorn and contempt, may be cast to the ground, and trampled in the dirt; their Thrones may be shaken and tumbled down, but if this be not, ere long by inexorable and irresistable death their heads shall be removed from their Crowns, and they shall be tumbled down from their Thrones. But the Saints, and their Crown and Throne shall continue for ever toge∣ther, 2 Cor. 4.17. their Glory is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a weight, not only for the greatness, and abundance of it (as hath been noted) but the firm stability and immovableness

of it,* 1.23 like ponderous bodies that stand fast with their own weight like as the great hills, or mountains: Its therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eter∣nal; this is the ac∣complished perfection of their Glory, of this their substance. How admirably wise then are those believing souls, that will adventure, and chearfully part with that substance which is measured with a few moments of time, for that which is coextended with Eternity: And oh! what folly possesseth them, and what's their debility of reason, who will not do it Having now dispatcht this third and most considerable particular in the proposition, I shall proceed to the next, in order as they were at first laid down to be spoken to: Therefore

4. How comes this substance to be known to the Saints? or how come they to know they have such a substance in Heaven? Answ.

1. By Divine Revelation. Had not God first made it known to them, it could never have been known by them: but its clearly discovered in the sacred Scrip∣tures,

in the writings both of the Pro∣phets and Apostles, though more plainly and fully in the latter. Its true, the dim twi-light of Nature helps most men to some very low, imperfect and confused Notions, and obscure glimmerings of a future happiness in another world, when they depart this; but it can make no such discovery of an Heavenly Glory and Blessedness, what it is, and wherein it consists, as the word of God doth.

The Heathens had their Elysium, a place (as they conceiv'd) of all plea∣sures, whither they thought the souls of all the virtuous went after death. The Mahometans have their pleasant Para∣dise, whither they believe their great Prophet Mahomet will convey the souls of all those that live agreable to his Laws, but still are grosly ignorant of the true happiness in Heaven. All the most pro∣found Philosophers in the world by their most diligent and laborious investigation and seach, cannot discover and find out this Mystery, though they can so many rare secrets of Nature; Its the Gospel that brings life and immortality to light, 2 Tim. 1.10. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Res ipsas occultas in lucem proferre, seu reddere visi∣biles,

& illuminare ipsos homines, ut qui in tenebris non poterant, ad presentiam Lucis ipsi etiam illustrati, possint videre, Zanch. That is, to bring occult and hid∣den things into light, or render them vi∣sible, and to illuminate men themselves; so that they who could not be seen at the presence of the light, they themselves also being illustrated might see. So that until the Gospel like the Sun shine unto men, this immortal blessedness and eter∣nal life is hid, and kept secret, and all men are in darkness, and cannot possibly search and seek it out, no more than a man in the darkest night can distinctly see those objects that the light of the Sun only can clearly manifest. Hence till the Gospel be sent among a people, they are said to fit in darkness, and in the Region of the shadow of death, Luke. 1.79. Matth. 4.15. even deathful ignorance: This is the light that springs up among those involv'd, and envelop'd in dreadful darkness, which they see the beatitude of Heaven by.

2. By divine illumination of the Soul: For any man to know this Heavenly sub∣stance; it is not sufficient that there be a light without to manifest it, but there

must be a light within (like an eye to the soul) to behold it. Let the Sun shine never so brightly; let all Clouds be chas'd and driven away, and the Hea∣vens most serene and clear; yet a man that hath no eyes can neither behold the Sun, nor any objects it doth discover: So let the light of the Gospel shine round about us, yet unless its bright and blessed beams break into our souls for their illu∣stration and illumination, we see nothing by it. And therefore as the Gospel doth enlighten the object, so God must enlight∣en the Intellect, which is the faculty the soul sees by. He must give the seeing eye, and actually enable to discern the illu∣strated object. Let the Gospel be preach∣ed unto an Heathen, or an Heathenish Congregation, yet they will not under∣stand what the blessedness of another world is, till God in some measure shine into their souls; which is the opening of the blind eyes, and turning from dark∣ness to light, that the Apostle speaks of in Acts 26.18. which fully proves this truth. This is the reason why so many in the Christian world, who have lived many years under the preaching of the Gospel, yet know so little of the life

and immortality it brings to light: Alas! their souls are not from Heaven enlight∣ned; and though the light doth shine, yet their souls are wrapt up in Clouds, and darkness; and that darkness cannot comprehend that light, 1 Joh. 5.

Every man, according to the measure, and degree of divine light that shines into his soul, forms his Notions, and conceives Idea's of the future blessedness: If his light be but common, or of a low degree; then his Notions are less clear, more lan∣guid and feeble, less powerful and impres∣sive upon the soul for its change and reno∣vation, and rise no higher, or proceed no farther than some jejune and unaffe∣ctionate speculations, (and indeed this is the reason why we have so many specu∣lative, but so few practical Christians:) But when this light is more special and saving, when it so irradiates the under∣standing, that it efficatiously works on the will to cause a choice of this object, and becomes transformative of the soul into the nature thereof; then are its No∣tions profund, and vigorous, and produce a firm belief thereof, with a frame of spi∣rit, and conversation sutable thereunto; and no more than you can make a man

that hath his eyes in his head, and his sight clear, believe that the Sun shines not at Noon-day, or that he sees not Trees and Men distinct from Mountains; can you make a soul thus specially en∣lightned believe he is under a mistake as to his future happiness, or that he sees, and knows not such a substantial Glory in the other world.

3. By Divine Promission, or the Promise of God. Had not the faithful and true God promised it to them; had they not the word of a God for it, they could not know it should be theirs: yea, it were sinful presumption for such finite crawl∣ing worms, and mortal defiled dust with∣out this, so much as to hope for it: but they have the Promises of God (those sure Rocks of Eternity) to be the basis and foundation of such high expectations, Tit. 1.2. In hope of eternal life, which God that cannot lie, hath promised before the world began, Rev. 2.10. Rev. 3.21. If we firmly believe a man to be just, and honest, when he promiseth to lend, or give us so much money, or leave us such an estate and treasure when he dies; then we have a strong confidence that it shall be ours, and say we know it shall be so.

So they are these Promises of God that cannot lie, nor deceive his Saints, that give birth, and life, and strength to all their hope, and makes them thus to know they have in Heaven a better and endu∣ring substance.

4. They know they have this substance in heaven, by the purchase that Christ hath made thereof for them: As when a man hath purchased an estate, he knows then it is his, or if it be by any other pur∣chased for him. All men, as the Apostle saith, Eph. 2.3. are by nature the children of wrath: that is their proper portion; they are heirs of Hell by Adams Covenant-breaking Fall, and so by their very origi∣nal sin are they deprived of all right to the Heavenly inheritance; all is forfeited into the hands of Justice, who is the disseisor, and therefore that must be satis∣fied, and the debt of the sinner payed, before there can be either seisin in Law, a right to it, or seisin in fact, an actual possession taken. And this is that which none can, or could ever do, but he that hath done it, the Lord Jesus Christ, by his most precious blood, the effusion whereof was to satisfie the Law, whereby

their title to this most blessed inheritance is renewed, and regain'd, and actual pos∣session shall certainly follow for all those that believe in him. This is the sweet fruit of his sufferings, the chief fruit of his blood: And so far as they know by the testimony of the spirit, and have an assurance; or though they have not that, but a well grounded hope, that Christ died for them, and their sins for his sake, by the infinite freest mercies of God are pardoned, (so that all the strictest de∣mands of vindictive justice are answer'd by him) so far they know they have this purchased possession in Heaven, and this knowledg shall never prove fallacious, it shall never deceive them; and indeed there is nothing in Heaven will make the Inheritance more sweet, and fill the souls of the glorified Saints more with per∣petual ravishments than to see clearly, and know perfectly that unmatchable Love, that engaged, and prevail'd with the Fa∣ther to give his Son; and with the Son, so freely and readily to lay down his life, to purchase this immortal substance for them.

5. And lastly, What is it to take joy∣fully

the spoiling of our goods upon such a knowledg? this must imply these fol∣lowing particulars.

1. An act of our Wills, and a prevail∣ing act; the strongest bent thereof must be for it. No man can rejoyce in doing or suffering any thing that his will (espe∣cially prevalently) is averse to; such re∣luctancy and repugnancy always hinders and prevents joy; for that always springs from an actual free choice, which sup∣poseth a predominant inclination and propension of the Will towards the cho∣sen Object. Hence it comes to pass that no man can be happy against, or without the consent of his Will. What's the rea∣son that many Professors of the Christian Religion, sinfully comply with the Ad∣versaries thereof, when there is danger to own it, when they do but hazard their Estates for so doing? Its because it ha•• not so great an interest in their Wills a•• it ought to have: for the preponderating byass of their Wills is towards the world and not God, nor Religion: No man ca•• stick at the parting with his Wealth fo•• this, but for want of Will; for the Wil•• hath potentiam executrice••, and an impe¦rative

force, and commanding power over the man. Men know not what they say, (but deceive themselves, and put the grossest cheat upon their own souls) when they tell us their hearts are as much for religion, and truth, (though they can∣not suffer so much for it, and so resolutely own it as others do) as the hearts of any Christians are: and it's the heart that God looks to and accepts: for if they have any heart or will at all, it's but re∣miss, and in a low degree; it's but a weaker inclination of the Will, some lit∣tle, faint, and feeble velliety at the best, some motions of the Will that never come to the countenanced prevailing choice, and resolution: for where this is, the imperate acts follow, and are perform∣ed, if there be an outward ability and power to do it; and when the defect is a cannot, then the not doing it is excu∣sable: As far example, If a rich man have a heart for acts of Charity, and to relieve the distressed and poor, he will proportionably do it; still his charity is answerable to his heart: and if he have an Estate, and do not give, he hath no heart at all, or gives not proportionably (though he give something) to them;

he hath but very little, his Wills is remiss, & this is his great sin before God, and shall not excuse him from Soul-damning guilt to say he had a Will, and Heart (and that Will God accepts of) for such good Works, while he did nothing of them, are very little, but a man that hath no E∣state to relieve the necessitous, or but a little one, and his charity is co-equal with and proportioned to it, and he hath a a Heart to do more (which is known to the Sercher of Hearts) but cannot, then is he not culpable, or inexcusable, but God accepts thereof. If the Heart lead, all that have no impediment, and obstructi∣on follow. All the Members, and Pow∣ers; and faculties of a man, say to the heart, and will as the People to Joshuah, chap. 1.16. All that thou commandest us We will do; and whither soever thou sendest us we will go, onely the Lord be with thee.

Though a remiss and inferiour Will under a Physical, and Natural considera∣tion is really a Will, and may be so cal∣led, yet morally it is no Will, for it's nei∣ther to denominate, (not being the pre∣vailing choice) neither is it that God by his Law requireth, and is made the con∣dition

of our Salvation; onely in thy sense qui mavult vult, he that rather wills, that wills most strongly; wills aright. Let us apply this to the Case in hand. There are many men of Estates (and some very considerable) who will own pure and undefiled Religion, and the institu∣ted worship of God, and pretend much Love and Zeal for the same, till their E∣states be in danger by a Rivality and Com∣petitorship between them; when they must either lose their Estates wholly, or in part, or they must lose their Religion, and worship God in a way less pure, or that is false. When it comes to this pinch, they part and shake hands with their Reli∣gion, and do the latter to secure and pre∣serve the former. When this is done; that they may have something to plead for themselves, and quiet their Conscien∣ces with, and prevent (for their shame∣ful Cowardice, and Apostacy) their grum∣bling, or raging; they say their Hearts are for the truth, the best Religion; the purest way of worshiping God; and for the most profitable way of Preaching. And God accepts the Heart, and the Will for the Deed. O prodigious Hy∣pocrite! be astonished, O yea Heavens at

this, and be horribly afraid! We will grant that these men have an Heart, and a Will for Religion, but it's that which is Inferiour, and not Superiour to the Will, and Volitions they have for the World, and their Estates, it's divided between contrary objects, and it's strong∣est inclination is towards the more vile, and base, the Creature, and Earth as op∣posed to God, and Heaven; the former hath plainly their chusing Will, for to that do they adhere most, and cleave the fastest. That Will, and Heart which they then pretend to have, is abominated, and rejected by God, (who will either have our actual choice, and the prevailing part of our Wills, or hee'l have none) and shall never stand them in steed, or be the least helpful and advantageous, to them at the day of Judgement, to prevent their being turned into Hell, with the greatest Opposers and Persecutors of Re∣ligion, Rom. 10.9, 10. Matt. 10.32, 33. Mark 8.38. Would this serve their turn, then might the grossest Sinners, who live where the Gospel is preached, and un∣der the discoveries of salvation by Jesus Christ, escape everlasting Condemnati∣on; because there is a willingness in all

such to be saved, and this willingness is much stronger in some then in others, in∣somuch that many are willing to do many things for salvation, and some to perform the whole Gospel condition, but yet all their Wills are more strongly inclined towards, some Lust, or many Lusts and their actual choice is to please their Flesh; they would have Christ and Heaven, but yet they would have some inferiour good, (that is what they judge to be so, though an evil, or perhaps in it self it may be a natural good) either equally with, or ra∣ther then them. How many Avaritious, Ambitious, Libidinous, and Ebrious Per∣sons are there in the Christian World, who will their salvation by Christ, but yet they will their particular Lust, their Profits, and Honors, and unchast impure Pleasures, and the gratifying of their sen∣sitive Appetites, with their pleasant Cups more, and so, notwithstanding all their Wills, they eternaly perish; did these men prevalently will Christ and Salvation, then would they part with e∣very thing that comes in competion there∣with, which is coming up to the terms and conditions thereof: to take joyfully then the spoiling of our goods for the sake of

Christ, implies as the principal, and cheif thing, the strongest byass of our Wills towards Christ, and Heaven; for this was eligible to the Hebrews, and chosen by them: It was no force upon them, as in time of War; when, without the con∣sent of any mans will, his Goods are often taken away. But as it's said of Moses, Heb. 11.25. They chose this rather than to be∣tray the Truth.

2. Great Patience, Patience which is the strength and power of the Soul to endure greivous things, which is the breath of the Soul, whereby it holds out long, and perseveres in the Race of Christianity to the end. To take joyfully the spoiling of our Goods, this must be in more then an ordinary measure, and degree in us; for one that's impatient under sufferings, that frets, and fumes, and chases, and rag∣eth, and railes at, and conceives revenge against persecuting Enemies, can never rejoyce when thus wronged, and opprest: Impatiency, and such joys are inconsistent. A Christian must be so patient, as that the raging Sea of Passion may be ruled, the Waves of wrath appeased, and stilled, the Surges, and Billows of Fury, with all

inward Storms, and Tumultations asswag∣ed: We must be calm, sedate, and composed within if we will rejoyce when we suffer for Religion. Patience is of a very great use, needful for the accomplishing, & atting of many things, which concern a Christian, so particularly this Joy whereby his cause is so much honoured, without this he can∣not obey that Law, Jam. 1.2. Count it all joy when ye fall into divers temptations, nor that in 1 Pet. 4.14. But rejoyce in as much as ye are Partakers of Christs suffer∣ings. This is one Reason among many why our Saviour exhorts Christians to possess their Souls in Patience, Luke 21.19. and the Apostle in Jam. 1.3. that Pati∣ence might have her perfect work in them, so in the 36. ver. of this 10. of the Heb. He tells the Hebrews ye have need of Pati∣ence, with many other places to the same purpose.

3. Courage previous, to our suffering joyfully, is great boldness, invincible magnanimity, and mightiness of Spirit, Pusillaminity (which by too many is cal∣led Prudence) and joyful suffering are in∣consistent fear, and joy are exterminative, and exclusive of each other; had these

Hebrews been dismayed, and their Hearts fainted through fear, they could not have taken joyfully the spoiling of their Goods, Fears, and Sorrows Courage and Com∣forts attend upon each other, and go toge∣ther. He that doth not live above the fear of Poverty for the Gospel sake, will most dishonourably flinch, when his E∣state is in danger for it, the loss of a little, (comparatively to the whole) will gall, and perplex him, and you shall seldome find him guilty of the same Er∣ror (as he counts it) twice his fears still make him keep out of harms way.

4. Self-denial, that first Lesson which a Christian is to learn in the School of Christ, and which though he be alwayes learning, he's never so perfect in as he should be. Matt. 16.24. Mark 8.34. Luke 9.23. In Self-denial consists the Vi∣tal part, and power of Godliness, and Religion, without which we can no more be sincere Christians (whatever our pro∣fession may be) then we can be Men with∣out Reason; and this is highly requisite, yea absolutely necessary to the perform∣ing of this Act, the taking joyfully the spoil∣ing of our Goods. Most Professours cannot

deny themselves Superfluities, Superflui∣ty of Dishes, of Diet, of Meat, and Drinks; Superfluity of Apparel, of costly Furniture for their Houses; with many other things which might be enu∣merated (and most mens Superfluities will bear, and defray the expences, the costs and charges of Religion) much less those things that seem more necessary for the maintaining of their Lives, and beings in the World: but till a man be of that frame of Spirit, to deny his Wealth, and Riches, and so be willing to be made poor for the sake of Christ, (which both Ministers and private Christians must do, 1 Cor. 4.11. 2 Cor. 6.10. Phil. 4.12. Heb. 11.37, 38.) they cannot perform this duty of parting with their Goods joyfully for him.

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5ly. Contentation; to be contented with any state and condition, though it be never so mean and low. Content∣ment, indeed, implies the two former; but yet it's something more; it's a being well pleased with our present condition; a complacential acquiesce therein. This must be, or else a Christian cannot re∣joyce to be impoverished, or cheerfully undergo such losses for Religion. Phil. 4.11. To do this, we must learn what the Apostle there tells us he did; I have, saith he, learned, in whatsoever state I am, therewith to be content. And that Doctrine of the Apostles, in 1 Timoth. chap. 6. vers. 8. And, having food and rayment, let us be therewith con∣tent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies, let us have enough, though we have neither delicates, nor ornaments; but any thing that may be called food and rayment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Coverings, any garments that will cover our nakedness, and shelter us from the cold; though but hair cover∣ing; though but such as those Worthies, had, in Heb. 11.37. They wandred about in Sheep Skins, and Goat Skins, &c. yet let us count this enough, and sufficient. Those that ••annot deny their sensi∣tive appetites, their flesh and senses

(whether outward, or the fancy and ima∣gination, which deservedly comes under the same denomination) their gratifica∣tions and satisfactions, that cannot live without full Tables, Silks and Sattins, and a large confluence of more inferiour comforts, and drossy pleasures; whose souls are not the Cabinet where this rare Jewel of Christian Contentment is to be found; will never do as the Hebrews did, i. e. take joyfully the spoiling of their goods.

6ly. A low esteem of these worldly goods, especially compared with this Heavenly Substance. What a man esti∣mates very highly, it's very ungrateful to him to part with it; he cannot do it with any joy. Mens value of terrene Treasures, must be brought to a very low ebb (and that by an exceeding high appretiation of unseen immortal trea∣sures,) before they can take joyfully the spoiling the same. The reason why so many Professors stick at this, is, be∣cause Earth out-weighs in the ballance of their esteem, Heaven. Those Saints that have their conversations in Heaven; that are frequently taken up into the Mount of Contemplation, to view and behold their most excellent Inheritance there; that often revolve in their minds

the cogitations and thoughts of its in∣estimable pleasures and delights; the whole world, with all its glories, is no more to them, when compared there∣with, than a drop is to the Ocean, a beam to the whole body of the Sun, or the smallest punct or point to the vast expanded and encompassing Heavens: After they have looked upwards a while, and pierced into eternity, and then cast their eyes upon the things of this lower world (which are admired so much by those that never beheld better) they all seem to vanish and disappear (as blushing, and being ashamed, from a consciousness of their vileness and im∣perfections to stand before those very mental Idea's that they have of what they have seen in the other world) and become very contemptible to them. Its from want of a superlative esteem of this better and abiding substance in Heaven, that men reluctate so much to part with for God, and Christ, the vacuous and flac∣cescous things here upon Earth; things that are so empty, and therefore cannot fill; things that are so transitory, and therefore must leave an immortal soul.

7ly. The weaning of our affections from worldly good; from estates and

riches; a considerable mortification and crucifixion to them, in respect of love and desire for them, and delight in them. What a man intensly loves, vehemently desires, and abundantly delights in; that he cannot joyfully part with; for that is a rending of the thing from the soul, which puts it to grievous pain. Every mans sorrow in losing any earthly good, is proportionable to the love he had for it, and delight he took in it. And when these affections are in excess, and acted beyond those due bounds and limits, that reason should, and which Divine Laws have prescribed, and set unto them; they make their darling objects at last the most smarting Rods to correct and lash them with for their folly: And sometimes they become sharp swords, cruelly and deeply to wound them, that had too kindly entertained them before. All that violent, and unbounded sorrow that we see in many, when some finite good flies away from them out of sight, and returns no more; proceeds from the deep possession it had in the soul by a no less imperious and commanding love before. This is so universally an expe∣rimented truth, that it clearly demon∣strates and proves another, viz. That no

man will, or can take joyfully the spoil∣ing of his goods, till such affections be moderated towards them; or in a con∣siderable degree be withdrawn from them. Could we that profess our selves Christians, but follow, and put in pra∣ctice the Psalmists advice, Psal. 62.10. If riches increase, set not thy heart upon them. And the Apostles, in Heb. 13.5. to have our conversation without cove∣tousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without the love of money, as that Greek word signifies; and that counsel of his which we have in Colos. 3.2. Set your affections upon things that are above. And were we but as the Apostle was in the 6th chap. of the Ga∣latians, v. 14. crucified to the world, &c. & had the world crucified unto us, then would it be easily attainable for us to do what the Hebrews did; and the present Doctrine should not be judged so im∣practicable, or so little practised as it is. Let us but close, and shut our hearts a∣gainst the world, while we have it in our hands, and then we shall neither sigh, nor sob, to let it go for the Gospel, and the great concerns and interest of Jesus Christ: But if this world be profoundly radicated and riveted in mens hearts, and have the prevailing interest in their

affections, to speak to them, to use all the swasion and counsel that we can to make them lose and leave it thus joyful∣ly for the same, is an attempt as vain as to command Mountains to remove out of their places, and flie up into the Air; or the Sun to forbear shining, and the Sea flowing at their stated times.

8ly. And lastly, An act of deliberate Judgment, not a precipitous and rash act, for that would cause repentance and sor∣row for our folly afterwards. Mens ti∣merarious actions are usually erroneous, and terminate in some angry, or pensive reflection upon their incogitant, hasti∣ness, which they find hath discommoded them. So that to suffer joyfully for Christ (that such joy may not be turned into sorrow after from an apprehended mistake) must suppose some deep cogi∣tancy, and consideration; a weighing in the judgment what the loss and gain will be thereby: This therefore results from a comparison made between these two, and a sober pondering judgment passed thereupon, which will prevent all after repentance; for the ruminating soul finding that the disproportion is so vast between what it shall lose, and what it shall gain; and that the former is so un∣worthy

to be compared with the latter; it shall never befool it self for suffering, and learn to be wiser thereby for the fu∣ture; to verifie that old Proverb, That bought Wit is best; and that saying of the Heathen — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.24 A fool is wise after he hath suffered. When the Apostle tells the Hebrews what they had suffered, and what joy they had therein; he makes it an argument why they should persevere and be constant in suffering; which im∣plies, they had not declared any repen∣tance or sorrow for their former folly. Such praeconsideration there was to part with their goods for the pure Doctrine of the Gospel. The reason of many mens inconstancy, and instability in suffering for Christ; (but after perhaps they have endured a little, they flinch, is, the want of a thorow deliberate judgment be∣fore they engage in such a sight. So much those words of our Saviour import in Luke 14.26, 27, 28, 30, 31, 32. But when Christians (to use the Apostles words, in James 1.2. Count it all joy (which is an act free from all temerity, and the doing this in their choicest de∣liberation) when they shall fall into di∣vers temptations. And with the Apostle

Paul,* 1.25 Rom. 8.8. Reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in them. I say, when they do this, then is their joy durable and abiding; a joy that suffers no ecclipse; a Sun that ne∣ver sets in a Sea of sorrow. And such counting and reckoning there must be to take joyfully the spoiling of our goods.

The Application of the Doctrine thus explained.

The first Use may be by way of Information.

1. Infer. FIRST from hence infer that the joy which springs from an Heavenly Substance, that's a sweet stream from that upper fountain; can sub∣sist, & live in the soul, in the want of out∣ward, & earthly comforts. Its not depen∣ding upon sensible things, and present en∣joyments; upon a great estate, and a copi∣ousness

of wealth, dignities, and honours, or such foeculent and drossy things here below. This is too noble and sweet a Lamp in the soul, to be maintained and fed with such impure Oyle. This is the reason why Paul and Silas could sing in a prison, and in the stocks, Acts 16.25. why Paul was so filled with joy, and ex∣ceeding joyful in all his tribulations, 2 Cor. 7.4. why he could say; he, with others,* 1.26 did glory in tribulations, Rom. 5.3. why the Prophet Habakkuk could say, chap. 3.17, 18. Although the Figg-tree shall not blossom, neither shall fruit be in the Vines: The labour of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoyce in the Lord; I will joy in the God of my salva∣tion. And this is the reason why the Heroick and blessed Martyrs had such a redundancy of joy in the midst of tor∣turing flames, and under the most exqui∣site torments. And no less doth that great emboldening and encouraging promise hold forth, in Matth. 19.29. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother,

or Wife, or Children, or Lands (that is, the nearest and dearest relations, and all possessions) for my Name sake, shall re∣ceive an hundred-fold, and shall inherit everlasting life. The hundred-fold pro∣mised concerns not another world, but this; or not eternity, but time; as we may see by comparing this Scripture with Luke 18.30. Mark 10.30. And yet, though this may, and is sometimes made good in the plain literal sense (a certain number being put for an uncertain, an hundred-fold for manifold, as the other Evangelists explain it) and in specie; yet it is not alwaies so: And though the former sense, according to the judgment of some, may be true in part; yet its not in the whole only, so far as the na∣ture of the thing will ordinarily admit of it; for an hundred Wives, and Fa∣thers, and Mothers, &c. are not to be expected, though a far greater estate may, than that which is forsaken for the Name-sake of Christ. Therefore the performance of the promise is to be un∣derstood eminenter; that though God doth not give those things formally, and specifically, yet he will do it eminently. What are relations and possessions for? but comfort: Now when there is by

any a dereliction and forsaking of these for Christ, they shall have that in God, and receive such exuberant consolations from him, which all the creatures would be to him (yea and far more) if they were multiplied an hundred times. Did all that profess the Christian Religion firmly believe this; or did they but feel and taste, before they are called to suf∣fer for their Religion, those sweet and pure joyes that are an effluence from God and Heaven; did they not really think their principal (if not all their) comforts to be wrapt, and bound up in their present enjoyments, and posses∣sions; (and all because Sense is the great Dictator to them, and their souls lye so much under the dominion thereof) so many of them would not desert in the day of tryal, their most noble Religion, as they do. The enemies of the Saints, when they drag them to prisons, and shut them up in dungeons, and spoil them of their goods, they conclude they have hereby made them miserable, and reven∣ged themselves upon them, not know∣ing, nor considering what an effectual course they have taken to make them more happy: How they have taken away puddle waters, that they may

more freely and plentifully drink of fountain waters; that they have remo∣ved their Candle-light, that they may enjoy more of the Sun; that they have deprived them of the Earth, and the creature, to make way for their posses∣sing more of God and Heaven. Sensual souls, and worldly-minded men, wonder often at the Saints comforts, when they seem to be denuded and devested of all, not knowing, as our Saviour said in ano∣ther case, that they have meat to eat which they know not of, John 4.32. The sweet effluvium's of these joyes, and their secret illapses into holy souls, cannot by all humane or diabolical malice and power be obstructed, or intercepted; they have their occult conveyances and communications to the souls of suffering Saints, else the Hebrews had not taken joyfully the spoiling of their goods.

2. Infer. Secondly, How wise a choice they make, that leave and abandon this world for the sake of Christ; seeing they do not deprive themselves of present joy and comfort; and likewise render themselves capable of a better, and more excellent substance by it. It matters not what hypocritical Professors censure them for, who think it their greatest wis∣dom

to secure what they have, what∣ever becomes of the Gospel, the pure Christian Religion, and the Interest of Christ in the world. They may secretly deride them for imprudence, rashness, inconsiderateness, and perhaps worse; with the openly profest and declared enemies of the Lord Jesus Christ; but when these children of the Kingdom are cast out into utter darkness, Matth. 8.12. and see these (now judged fools) inheri∣ting everlasting life, and light; then, when its too late, will they be convin∣ced of, and justifie their wisdom. Its an amazing and confounding thing, to consider how strong, and unto how high a pitch mens reason is raised, when it's exercised about earthly things, and is to pass a judgment upon them, and how enervated and enfeebled; and at what a low ebb it is, when it comes to be acted about heavenly things, and is to pass a true judgment upon them. Its rare re∣spectively to this, to find a man that's compos mentis, that hath his right wits; but most men here, are like to some mad-men, who will discourse soberly and rationally, till that be the subject, which was the first occasion and cause of their madness, and then they quickly

discover their distemper: And as such phrenetical persons think all men so but themselves, and judge the most sage dis∣courses to be but folly: Even so world-minded Hypocrites, with the large ge∣neration of Sensualists in the world, think the wise traffick and trade of a few Saints for Heaven and Eternity, (while they adventure, and sometimes lose all their worldly enjoyments for the same) to be a most unadvised under∣taking, to bewray much debility of reason, if not some phrensie, to have seized upon them. And though perhaps they will not alwaies; or all of them will not thus explicitly and openly brand them with folly and madness, yet they will do it implicitly and tacitly, either by ascribing what they do, to some sullen obstinate humour (for they who will so gratifie this, hazard and lose their estates, and outward comforts are most egregious and enormous fools; do I say fools? yea highly insanous and sit for Bedlam) or to too much niceness and and over-scrupleness of conscience, which doth sufficiently put the fool upon them, while it asserts the exility (and al∣most nothingness) of ther reason. But true Believers can live above all these re∣proaches,

and patiently wait till their wisdom in another world be avoucht & justified by Christ; or their visible and most glorious enthronement there do clearly demonstrate, not only the ve∣rity, but the supereminency thereof, and what it's most noble origin and discent was,* 1.27 when so much unknown unto, disdained and vilisied by the World.

3. Infer. Thirdly, That Assurance of Heaven is attainable here upon Earth; it may be had, though all the children of God have it not; it's no im∣possible thing to be obtained; for if it were, that counsel and command (which makes it a duty) were vain, which we have, 1 Pet. 1.10. Wherefore the rather, Brethren, give diligence to make your Calling and Election sure: Which words are not to be understood of an objective, but subjective certainty, sure to our selves in our own hearts and consciences. When the Hebrews knew in themselves that they had in Heaven this better and enduring substance, it implyes (as hath been noted) that they had some assurance of a right to it, and a possession of it. But this was not pro∣per and peculiar (as a priviledge) to

them; but it's that which Saints now, and to the end of the world may have likewise. It must indeed be acknow∣ledged, that assurance of our salvation is not with facility and ease, but with ar∣duousness and difficulty (as usually the choicest and most excellent things are) obtained. This bright and precious Jewel cannot be brought into the soul, but by the greatest assiduousness, pain∣ful laboriousness, highest and constant solicitude and care; as the Apostolical Exhortation imports; Give diligence, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which signifies all manner of studiousness, seriousness, and inten∣tion in doing. It requires a close walk∣ing with God; an observant watchful∣ness over our own hearts; a frequent, impartial, sedulous exploration, and ex∣amination of them, 2 Cor. 13.5. Examine your selves whether ye be in the faith: Prove your own selves: Which things too many, Christians being too often omissive and negligent of, they possess it not: And whatever assurance any man pretends to and boasts of, that he obtains not in this way, it will prove false and deluding, and leave him short of Heaven, and all his hopes of an eter∣nal happiness, under a most miserable

abortion and frustration. If the gene∣rality of Christians want assurance, the fault is their own. The sloth and lazi∣ness, the torpor and sluggishness of their souls; their oscitancy and carelesness, their inactivity, insedulity and incon∣stancy in the performance of all those holy duties, which are the vital parts of Christian piety, is too frequently the cause hereof. The want hereof likewise in many, is to be ascribed to the not ex∣ercising of their reason vigorously, and enough; for its usually (if not alwaies) wrought in a rational way: for as the soul of man hath the power of ratiocina∣tion; so hereby Gods Children must argue themselves into this joyful Assu∣rance, which is done by inferring one truth from another, and drawing true conclusions from right premises; which are two propositions that help them to syllogize. The first of these is Scriptu∣tural, such a Proposition as is infallibly true, because it is founded in the Word of God: As for example; let it be that, He that believeth on Christ, hath everlast∣ing life, Joh. 3.13. The other Proposition is experimental. But I believe on Christ; now if after a serious, laborious disqui∣sition, and thorow examination of our

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faith, we find it exactly to correspond, and square with that description, and those characters which God gives of a true and saving faith in his Word (which is not impossible to find and know, else that exhortation and command in the 2 Cor. 13.5. were very futilous and fri∣volous) then may the conclusion be rightly and confidently drawn, there∣fore I have everlasting life. Much in such a way as this (that requires the ex∣ercise of our reason) is Assurance wrought, which many sincere Saints not taking, but waiting for, and expecting some immediate testimony and witness from Heaven, are longer clouded with fears and doubts as to their eternal estate. Its true, when all this is done, such may want Assurance, both because they may not after a diligent search, experience such a Proposition (there being requi∣site hereunto besides reason, the special help of the Spirit, which may not alwaies be afforded) and though they may, yet may they hasitate and demurre, and not have the confidence to draw the conclu∣sion; which must be done likewise by the assistance of the same Spirit; which is sometimes (though for most wise ends) denyed them. But yet notwithstanding

this concession, its most probable (if not an indubitable truth) a comfortable Assurance by such means (the Spirit con∣curring therewith) is attained unto; though still it must be confessed, it ad∣mits of several degrees, and durations, and so is not equally in all that have it; neither for measure, nor for time. I might discourse much more largely of this Doctrine of Assurance, but that would not be pertinent here. I only speak so much of it as shall make a clear way to the ensuing particular.

4. Infer. Fourthly, Then that this Assurance of an Heavenly Substance ren∣ders it very facil and easie to part with our earthly goods. The soul that can once say, I know in my self that I have in Heaven a better, and an abiding Sub∣stance, an immortal Treasure: Its never put to any hard struglings and conflicts, to forsake all the treasures in the world, when the glory of God, the interest of Christ and Religion calls him to do it; but with the greatest promptitude and readiness; with the highest alacrity and chearfulness he parts with all. Let the world court, and complement the soul never so much; make the largest pro∣mises to it; use all its blandishments and

allurements, with the utmost of its craft and skill; and never so earnestly solicit the same, to hold and keep it fast, to ad∣here and stick to it; it is inflexible; it will not yield; no conquest can be made of it; its hardned against them all: It can be no more moved herewith, than a man would be with importunate intrea∣ties and solicitations to continue in some petite and contemptible Cottage, and little spot of ground, when some magni∣ficent Seraglio; some most illustrious Palace and mighty Empire were offered to him, and he had a full and infrustrable assurance alwaies to possess the same. If a man were the Absolute Lord of all the East and West-Indies, and had as many Pearls, as there are Pebble-stones; could accumulate and heap up the Gold of O, hir, as high as the highest Mountain, or Pyramides; could he possess as many millions of the purest Gold and Silver, as there are grains of sand, piles of grass upon the earth, drops of water in the Ocean, Stars in the Firmament, and mo∣ments from the beginning to the end of time; Had he at once as many bright orient Gems and Jewels, with Imperial Crowns, as there are Atoms; as have, or shall be hairs upon all mens heads in the

world: Or were he the possessor of as many Kingdoms; yea worlds, as there are fishes in the Sea, fowls of the Air, beasts, reptiles, and insects upon earth, yet would his Assurance of this one Ce∣lestial Substance (though it were but of the lowest degree, and no pleropherie and full perswasion, that doth exclude, and will not admit of the least doubt) it would make him abandon,* 1.28 and reject all as dung and dross for Christ; for his Gospel, and any truth that hath the stamp of his Authority up∣on it: Yea and all this it would do with∣out grudging, and murmuring; much more without absorping sorrow, if not without one pensive thought. The rea∣son of this is evident and plain; because there is not so great a disproportion be∣tween a mite and all these numberless millions, as is between them and this one Substance, this one Inheritance in Heaven. And besides, this Assurance is never wrought in, or obtained by any soul before the prevailing bent, and strongest byass of its will be unto, and its actual choice be made of this immor∣tal treasure, which conquers the difficul∣ty of parting with what is earthly.

5. Infer. Fifthly, Then (as connective

with the former, and a further amplifi∣cation of it) that they who will not chearfully part with, and take joyfully the spoiling of their goods for the sake of Christ, cannot have any Assurance of this better Substance, or any real right and title to the same. Its true, such men may be (and many of them usually are) the greatest pretenders to Assurance, and to the most confident Hopes of pos∣sessing Heaven. But alas! all will prove but a vain and vanishing dream in the end; and ere long they shall awake, and find it to be so; if not in this world to retrive the mistake and errour; yet in another; covered with horrours, and clothed with consternations; when eter∣nal flames shall thorowly awaken, and effectually convince them of that most gross delusion they layd under; while they thought their right and title secu∣red to the treasures of eternity, yet to honour and glorifie God, (and so an∣swer the supreme and higest ends of their lives and beings) and to maintain the Interest of their Redeemer in the world; they will not part with those trifling treasures that are circumscrib'd, and bounded with a few moments of time, beyond which by the decree and

determination of the Eternal God, they shall not pass: And when they thus awake, and their eyes are thorowly opened, they shall see, and know, that the Assurance and hope which they had a firm and fixed dependence upon, were but like golden Chains (and so more pleasing) that Satan detained, and held them as his prisoners in, till with himself he had brought them down into the most tremendous Chains of everlasting darkness. These persons are like to a poor wretched man that I once saw in Bedlam, who did stronly fancy himself, and was fully assured that he was a King, and had a real right to a Crown and Kingdom: But alas! (while none could convince him of the contrary) all the while he was in Bedlam (a most mise∣rable Palace for this fanciful Prince to live in, and a very disconsolate Throne to sit and reign upon:) And though he would assume Imperial Grandeur, and with much state and majesty deport himself; yet he possessed nothing to maintain it, but in his own imagination. Such a Heaven, such a Crown of life and Glory shall these one day find (after all their Assurance) they are the possessors of; who would not subordinate all

their earthly interests and possessions to Jesus Christ; and who would rather part with his pure Doctrine and Wor∣ship, than these should suffer the least impairment and diminution; much less would they suffer the loss of all for the same. And though these men do think they are the only Sophies, the only Oracles for wisdom in the world, and that the Systeme of the best Politicks, and the Epitomy of all true prudence is in their brains; and apprehending them∣selves to move in the highest sphere of reason, to be Stars of the first magni∣tude for understanding; and admiring their own Intellects, as elevated to the highest Zeninth, and sublimated to the most lofty pitch: they judge themselves most worthy of the Chair, to be perpe∣tual and dogmatical Dictators unto all others. Yet it is not long before it will appear both to themselves, and all others; how much they were void of all true reason; what its tenuity and slenderness was, and how much more mad they were than any of those sent to Bedlam to be made sober, to recover their lost wits, to consolidate their crackt brains, and redintegrate their crazy and shattered reason: Oh! you

that are so tenacious of a little guilded earth, and glittering clay (as if it were your God, and Supreme Good) that will sin against your very light, debauch your own consciences, giving them ma∣ny a deadly stab, and mortal wound (and after by various Narcotick and stupefactive potions; or by some strong enchantments and charms (which are composed of a few fine-spun and Cob∣web distinctions) making them for a few daies insensible, and laying them asleep;) rather than you will hazard, or suffer the loss of the same for the very Religion that you profess, and are de∣nominated Christians from; or for that Religion in its most pure and undefiled constitutions: Consider, I pray, be∣times, how inauspicious and unhappy that tenure is like to prove to your im∣mortal souls; how certainly and infal∣libly it doth augurate and portend your loss of God and Heaven for ever; and that the Assurance and hope that now you think you have, will prove a heart-breaking cheat, and be one high aggravation of your misery to eternity. For if you had such an Assurance, you would take joyfully (with the Hebrews) the spoiling of your goods for the same

pure Worship of Jesus Christ. You may as rationally suppose that the Sun should harden and soften the same Clay, and the Fire the same Wax; or any natural cause in an ordinary way of operation, pro∣duce the most contrary effects in the same specifick matter; as that the Assu∣rance of a future eternal happiness, and immortal glory, should make some so weaned from this world, and mortified to it; and in so great a measure draw off their hearts and affections from it, that with much facility & joy they can leave and forsake it, when called thereunto; and yet in others, it should suffer their souls to be so fast glued unto the world, to adhere and stick so close to the same; to be so deeply sunk into the earth, and their riches and treasures to have that prevailing interest in them (as if they were incorporated) that, (though they have the same call, and have the same Cause to suffer for, as the propugnation and defence of Gospel-truth) they will no more leave it, and suffer a separation and divorce from it, than they will suf∣fer their skin to be torn from their flesh, or their flesh and sinews from their bones, when they can prevent it.

6. Infer. Sixthly That it's not enough

to take the spoiling of our goods for Christ, unless it be done with joy. Some mens darling lust is more pride, than co∣vetousness; and therefore to keep their credit and reputation among the Profes∣sors of Religion, they may run an equal hazard of their estates with others in serving and worshiping God; and some∣times may actually lose as much as others; yet it's with much more inward disquietness, and discomposure of mind; the reminiscence of, and reflection up∣on their losses (especially if consider∣able) is with much sadness and sorrow: Their present parting with their goods puts them to much pain, though they will conceal it, that their honour may not be clouded: But this is not accep∣table to God, nor approved of by him, because it springs not from any prevail∣ing love to him, and his Gospel; or from a predominant interest that they have in their affections. The conflict is not between grace and corruption, or between it and temptation; but between two different lusts, and the one must yield to the other; which never de∣monstrates heart-uprightness and sin∣cerity.

7. Infer. Seventhly, That both the

taking joyfully the spoiling of our goods, or suffering for our Religion here depends upon the knowledge and hope of a reward hereafter; and the possession of that reward hereafter de∣pends (when called to it) upon taking joyfully the spoiling of our goods, or suffering for Religion here. This is like∣wise implyed in the Proposition. The Hebrews doing the one upon the know∣ledge of the other, supposeth a necessary connexion between them; and that they were convinced effectually of this truth. For who would cast away that which constitutes his happiness in this world, were it not to gain a greater in another? or who would make himself mi∣serable here, were it not to avoid eter∣nal misery hereafter? and had not God by an irrepealable Law, and wise San∣ction, made the one the condition of the other. If it were granted that man, as he is Gods creature, and hath his being from him (which his subject state, and and Gods absolute soveraignty and do∣minion over him are a resultancy from) stands obliged, and ought contentedly to act in pure obedience to him, though he should not hereafter enjoy any un∣changeable state of blessedness, as a con∣sequent

reward; but after he had done and suffered all that's required by his Makers command, he should perish for ever, or be annihilated, and reduced to nothing: I say, if this were granted, how soon (what-ever some men may talk) would Religion languish and expire in the world? what an allay and abate∣ment would it be to the vigour, and fer∣vour of divine affections in the best? how would it damp and stifle all readiness unto, and cheerfulness in the loyal ser∣vice of God, and suffering for him. So that if God should signifie his will, that we should lose our goods, and suffer im∣prisonment, to maintain his interest, and advance his glory in the world, without the promise of any future happiness, and so to leave us without any hope of com∣pensation by it. We should soon see a prevailing averseness and unwillingness in all to it: And we should never have read that the Hebrews, and such a cloud of witnesses in former Ages, had done it: For we find, that notwithstanding both the clear revelations, and sure promises of such a blessed immortality, and per∣manent Substance in Heaven, with what a paucity and inconsiderable number of men it hath any efficacy, and power

to command and govern their lives, and be prevalently influential upon them to do (but) this one thing for the honour of their Creatour and Redeemer. It's true, all our doing and suffering cannot merit such a compensating faelicity; but yet God (dealing with us as we are men, and have a principle of self-preservation in us) promiseth this for our great en∣couragnment hereunto. And indeed it seems very inconsistent, both with the wisdom and goodness of that Eternal Being, that's the Supreme Rector and Governour of the world; and a very unlikely and inefficacious way to main∣tain the just honour and reputation of his Government over rational creatures, to command the one, without the pro∣mise of the other.

And yet it would be as incompitable with, and disagreeing from these and other glorious Attributes of God, to confer upon us, and crown us with the latter, without our doing of the for∣mer: And to assert the contrary, is a prodigious solaecism and absurdity both in divinity and right reason; for it were unwarrantably to maim the Notion of God; to conceive and bear in our minds an Idea of him, altogether incon∣gruous

to his very Justice and Holiness. Seeing in complyance herewith, he must own them as Heirs of the incorruptible Inheritance in Heaven, who have dis∣owned and denyed him upon earth; and have preferrd a finite, before his infinite goodness and glory. But let the Word of God speak fully in the defence of this truth, Matth. 19. v. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, shall receive an hundred-fold, and inherit everlasting life. Now, though this be a positive assertion, yet it includes a nega∣tive (as in Scripture it's frequent) none but such shall inherit this everlasting life; and this will appear to be the proper genuine sense of it, if we com∣pare it with Luke 14.33. So likewise whosoever he be of you that forsaketh not all that he hath, he cannot be my Disciple. And if no Disciple of Christ, then no Heir of the future glory. All this shews us how many (now) of the Visible Church of Christ shall be excluded the Kingdom of Heaven, and meet with that most dreadful repute, and eternal sepa∣ration from God. Depart from me ye workers of iniquity, I know not whence ye

are. Luke 13.27. But I having inter∣mixt this Discourse with other foregoing particulars, I shall not expiate and en∣large it further, though it cannot be too industriously and frequently inculcated upon us, who are so backward firmly to believe, and to be brought under the powerful and effectual conviction of such a truth.

8. Infer. Eightly, How vast a dispro∣portion there is between the Saints pre∣sent losses, and their future gain. This is that which makes them so joyfully suffer the loss of all things. The inef∣fable and unutterable inequality be∣tween them is the sourse and spring of their joy: They have a substance for a shadow; a substance that's permanent, and perpetual, for that which is withering and fading. Who will not rejoyce to part with a penny for a pound? with one pound for an hundred? with a hundred for a thousand? with a thousand for a million? &c. but yet what's the dispro∣portion between the least of these, and the greatest summe, to that which is be∣tween an earthly and an heavenly Sub∣stance? But my purpose is not to dilate and amplifie this great truth; having al∣ready in part glost, and paraphras'd upon

it. I say but in parts; for who can speak to that fully, which is so infinitely above, and beyond the grasp, and reach of his Reason; the comprehension of his capacity, and the compass of his understanding? But it is to raise the Souls of Saints to a more sublime, and frequent admiration of the unsearcha∣ble Riches of God's free Grace, and exurbe∣tant Mercies, and to fill them with more ravishing contemplations thereof; which this disproportion doth so much illustrate and celebrate; varnish, and beautify with a matchless Glory. That there should be an infinite, and eternal reward for a finite, and temporary Act; and that which we are under an indispensable Obligation to do; and when we have done it, to be still unprofitable Servants. That an Act should be thus rewarded by God, that he stands in no need of, that he hath no de∣pendance upon, as Augmentative of, and and additional to his blessedness; for the uttermost contributions of men, and An∣gels, with all other Creatures, can add nothing to him) And that an Act shall be so superabundanly recompenced, which is but the employing for Gods glory, and the returning to him what is his own, and what we first received from him, what he hath but lent us; or we are still but Te∣nants

at Will (his property never being alienated.) That we should have as the Apostle saith in 2 Cor. 4.17. Glory for affli∣ctions; a weight of glory for light affli∣ctions; an exceeding Eternal glory for momentary afflictions. (O! astonishing Antithesis) In what extatical, and tran∣sporting admirations hereof, should the Souls of Saints be in; and certainly more frequently (than they are) they would be so, were they but more with the Apostle in Reckoning that the sufferings of this pre∣sent time, are not worthy to be compared with the Glory, that shall be revealed in him, Rom. 8.18. And would we but fix∣edly and steddily meditate hereon; our Souls would not be so effaete, and barren of praises to God as they are. But we should be ever blessing, and adoring him for that superfluous, and reabundant compensati∣on of the very little that we can do, or suffer for him. And seeing time is too lit∣tle for this work, we should more ardently long to Triumph in his Praises to Eternity.

The consideration of this vast dispro∣portion between our losses and our gain, our sufferings, and our reward, should wonderfully animate, and encourage us to suffer the loss of all things: it should ••l and strengthen our hearts, and forti∣fie

our Spirits to endure the utmost extre∣mity of misery, and to be insuperable, and unconquerable in a patient toleration of all Tribulations for the sake of Christ, to promote and advance his interest in the World. And certainly were there but an immoration, and dwelling of our most serious thoughts hereon; we should never dread such sufferings (which are ever worse in fearing, then in feeling them) as we do; not be so averse to undergo them as we are.

9. Infer. Ninthly, That one and the same Heavenly substance belongs to all Saints and all Sufferers, for their Lord and Master Jesus Christ. There is but one Kingdom, Matt. 25.34. one Inheri∣tance, 1 Pet. 1.4. One Crown, Rev. 1.10. one Throne, Rev. 3.21. that belongs to them all. It's in the Text, one substance that all the Hebrews knew they had. If an Earthly Father have many Children usually the first-born Son, or the eldest living inherits his Estate, if a King have many Sons, the eldest usually is Heir to the Crown. When Jehoshaphat died the Text tells us, 2 Chron. 21.3. He gave great Gifts of Silver, and of Gold, and pre∣tious things, with fenced Cities in Judah: But the Kingdom gave he to Jehoram, be∣cause

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he was the first-born. This right of Primogeniture unto Earthly Inheritances, hath some Foundation in the Law of Na∣ture. But in Heaven there is no difference, nor distinction made among all the Chil∣dren of God: one inheritance he hath provided for them all, and every indivi∣dual shall have the whole, as all the In∣habitants upon Earth equally enjoy the light of the Sun, when it shines unto them, (provided their visive faculty be a∣like) so shall all the Inhabitants in Hea∣ven equally enjoy a Kingdom. Indeed God puts a difference, and makes distin∣ctions between his Children in this World; some are rich (though but a ve∣ry few) some are poor, some noble, (though not many) and some ignoble; and he will have the order of Superiority, and Inferiority maintained among them, and to break it is a sin. Servants though Godly must keep in their proper Station, and know their distance from their Godly Masters, and Mistresses; and greatly fear and reverence them, and the base for their Piety, must not think themselves equal with the honourable, nor behave them∣selves the more immodestly, and disrespe∣ctively towards them (for such a procaci∣ous carriage, and malepart deportment,

is a violiation of the Law of God, Na∣ture.) But in Heaven all these distinctions shall cease, Masters and Servants, Parents and Children, the High, and the Low, the Rich and the Poor, the Noble and the Ignoble, Kings and their Subjects shall stand upon equal ground; therefore they shall be all Kings, Rev. 1.6. What those different degrees of Glory are, that some assert shall be in Heaven, proportioned to the attained degrees of Grace upon Earth, (and which some places of Scrip∣ture seem to point at,) is something diffi∣cult to understand, and to give satisfactory Answers to those Objections which might be raised against the same. The essential blessedness, and glory of the Saints is the same, its one Substance, but something accidental there may be to increase, and heighten the joy; as there will be in Hell to increase the Sorrows and Misery of the damned; and to make the damnation of some greater than others, Matt. 23.14. This truth I thought fit to infer, to com∣fort those that are the Children of God, but whose condition is low and mean, and exposeth them to the slights, and contempt of the World. And to make them con∣tented therewith for a few dayes; not∣withstanding all the affronts and indigni∣ties

they meet with from the Strutting Gallants upon Earth, and while perhaps they meet with too disdainful, and disre∣spectful a carriage from their fellow Chri∣stians, and Brethren who are Superiour to them for wealth. It likewise may ad∣minister abundant consolation to those that have but a very little lose for to Christ, whose Estates are so exigious, and small that its perhaps their grief, and trouble, they have no more to adventure, and part with for him. Let all such know they shall be as well rewarded in Heaven, as those who forsake the greatest Treasures for him; for its their All and so demon∣strates their sincerity, and the supremacy of Gods interest in their Souls: There∣fore as our Saviour saith, whosoever shall give to drink a Cup of cold Water (that is when he hath no better Liquor to give) in his Name to his Disciples, and because they belong to Christ, shall not lose their reward, Matt. 10.42. Mark 9.40. And as when the poor Widdow cast her two Mites into the Treasury, it was highly applauded and approved by Christ, and as acceptable to him as the much which was thrown in by the rich, and no doubt as highly rewarded by him in Heaven, Mark 9.41, 42, 43, 44. so those that lose their

Mites for Christ (and have no more) shall, be compensated with as massie a Crown of immortal glory, as they that lose their Millions. (if any such can be found) And as our Saviour saith concerning that poor Widdow that she threw more in, then all the rich that cast into the Treasury, ver. 43. For saith he all they did cast in of their abundance (what they might well spare) but she of her want did cast in all that she had,* 1.29 even all her living; so those Christi∣ans that leave and lose that which in it self is most contemptibly minute for Christ, when its their living (that is all their means that have to live on, or to maintain their Lives) its of great∣er value, and more in the account of Christ, then that which is lost by the rich, when its not their All; not the total of their Estates: but still a sufficiency is reserved to live upon. VVhat is translated the VViddows living properly signifies her Life. VVhen a poor Christian, therefore offers and sacrificeth his petite substance, his tenuous and small pittance to Christ, to advance his glory, and Kingdom in the VVorld, he seem to offer, and sacrifice his life, and its as greatful, and accepta∣ble to Christ as if it were the same. And

I think that Christian who will lose his whole Estate (be it more or less) for Christ, will lose his life too: But this is certain, that he who will not adven∣ture, and forsake the one, will not ha∣zard, nor lay down the other.

Tenthly, From hence infer, that the possession of this Heavenly Substance will not admit of, nor consist with any grief and sorrow. If sincere Christians can joyfully suffer from the very foreviews of this substance, and the praebibations and foretasts of its effluent sweetnesses and pleasures; certainly no mortal can de∣clare what joy the full possession of it will afford. The hope that Princes have of Crowns and Kingdoms, raiseth their joy above an ordinary pitch: but when the day of actual Coronation and Inthroni∣zation comes, then their triumphs sur∣pass. Thus Gods children rejoyce in hope of a future Crown, Rom. 5.2. and their joy surmounts the joy of Princes: but when they hear those words, Matth. 25.34. Come ye blessed of my Father, inhe∣rit the kingdom prepared for you from the foundation of the world. And when they shall be crown'd by their dearest Re∣deemer in the presence of all the holy

Angels: And he shall further say unto them; Seeing you have overcome the world, and the flesh, now boldly ascend my Throne, and sit with me thereon: even as I also overcame, and am set down with my Father in his Throne, Rev. 3.21. What shouting for joy will there then be? All Triumphs, and Exultations at Inaugu∣rations and Instalments here, are but dark resemblances of what will then be. Cer∣tainly sighs, and groans, and tears they shall know no more. To use those words of the Prophet Isaiah, Chap. 51. ver. 11. The redeemed of the Lord shall return, and come with singing into heaven (instead of Zion) and everlasting joy shall be upon their head: They shall obtain gladness, and joy; and sorrow, and mourning shall flee away. How inconceivably sweet must their solace then be? What voluptuous∣ness, and delectations can be like to theirs, who can imbibe and drink in fresh plea∣sures from the fountain like to them? But in the explicatory part of the Propo∣sition, having said so much to this al∣ready, I will extend the discourse no fur∣ther; yet I thought fit to add this little, (it being a rational deduction from the Doctrine) to renew the Gusto and taste of the former, and to refresh the Readers

memory of what hath been spoken of the Delectability of this Substance as it's in Heaven.

Ʋse 2. The second Use.

Secondly, Then it may be useful by way of Counsel and Exhortation, unto all that profess the true and pure Chri∣stian Religion, and Apostolick Faith, that they would put this Doctrine in practice when call'd to it: that they would never betray nor renounce it, nor in the least recede from it, to have an Estate (though never so great) or that they may pro∣ceed in the coacervation and heaping up of their riches and treasures. If we ac∣knowledg and believe the Sacred Scrip∣tures to be the only directive, and con∣ductive Rule to our supreme, and ulti∣mate End; our everlasting, and future Blessedness; and that nothing can be con∣stitutive of Gods Worship, but his own Commands, and Institutions: and that whosoever would mix any thing there∣with, or add any thing thereunto, as parts of that Worship; do usurp and invade the Divine Prerogatives, and violate the peculiarities of the Godhead. Why should we wrong our own souls in con∣tracting

such great guilt, either by for∣saking that Rule for another, to avoid some pecuniary mulct impos'd upon us, or by neglecting the true and pure Wor∣ship of God, and complying with that which is false and corrupt; and not from any conscience (though erroneous) or blind zeal (which many have) but to secure a base sordid interest. To be con∣tent to hear * 1.30 sophi∣sticated Doctrine, and joyn with others in an adulterated vitia∣ted worship (and which we know to be so) for some world∣ly advantage; either to prevent the total loss, or some diminu∣tion of our Estates, (which alas! too many do;) is a most clear demonstration that we are not acted by the same spirit the Hebrews were, nor possessed with the same Principles of Religion which they had. This Counsel belongs

First, To the Ministers of the Gospel. Reverend Sirs: Though I am unworthy to give advice and counsel unto you, from whom I should receive it: yet as Elihu said in another case, Suffer me a little

to speak on Gods behalf; and if it may consist with modesty, let me say as he said, Job 32.10. I also will shew my opi∣nion. You have an high and honourable calling; which doth not stain the noblest bloud (for however it be undervalued and had in contempt now, yet one day the Ministerial function will appear to be no blot to any the most honourable per∣sons Eschutcheon.) And as it derives its honour from its Authour, (the great and eternal God, whose Embassadors you are, and who hath advanc'd you to this dignity above others, (and from its object, (the glorious Gospel of Jesus Christ:) So you stand oblig'd to do every thing that may maintain the Honour of the one, and promote the Interest of the other in the world. And there is nothing that doth more efficaciously conduce hereunto than your Assiduous and faith∣ful, and constant preaching, whatever sufferings you expose your selves unto, and undergo thereby; for otherwise how can it be evinced to an opposing world, that you really believe the goodness of your Cause, the verity and truth of that Doctrine which you preach, the future immortal Glory which it doth discover, and that it is a sufficient compensation

for all your troubles and sufferings; Or how shall others be convinced of, and believe the excellency of that Gospel that God hath invested you with the Mini∣stry of, (see the Apostles sentiments here∣of, and heroick resolutions thereupon, 2 Cor. 4.1. Having therefore this ministry, (the excellency and dignity whereof he had prov'd and discours'd of in the for∣mer Chapter (for to that do these words refer) we faint not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we shrink not back, or grow weary and slothful.* 1.31 Though we are broken in pieces with heart griefs and calamities, yet we yield not; notwithstanding all the dis∣couragements we find in the world, we slack not our pace, nor remit any thing of our zeal for God's Glory; which like fire is kindled more, and not at all quenched by the blasts of opposition:) or how shall it appear that you have your firm dependance upon God, and strong confidence in him, as one that will stand by you, and own you, in sup∣porting you under, and comforting you in all your troubles; as one that's faithful to make good all his promises to you. Or how shall it be known that you were upright, and sincere in

taking upon you this noble Office, and that you have not made it subservient to some by-ends (as the principal, and chief) of your own, not ultimately designing the glory of your Lord and Master, Jesus Christ. And as your sufferings maintains the honour of your calling; (in these, and many other respects as might further be evinced) so they do promote the Inte∣rest of God, and the Gospel in the world. You know how fully the New Testament, and Ecclesiastical Histories do prove this truth. That they never lost, but gained exceedingly, an interest by the persecuti∣ons of faithful Ministers, when they cou∣ragiously endured the same. And though this be so unlikely a Cause, (and seeming∣ly so contradictory to Reason;) to pro∣duce such an effect; yet God will have it so that the Divinity of his Gospel may be demonstrated, (whilst it flourisheth in the midst of; and the more by opposition,) and grows stronger, and more victorious and triumphant, by that which seems the most likely way to weaken, and vanquish it, and to extirpate, and banish it out of the world, or else the Reason of its im∣placable Enemies would not in all Ages, and Places dictate unto, and prompt them ••e this course, as a most effectual to

accomplish such an end.) And those Mi∣nisters that this doth not weigh, and signi∣fie more with, than an Estate, their ease, li∣berty, or any outward comforts in this World, let their parts be never so florid, their Tongues never so Rhetorically fluent; and let them Preach to admiration of all that hear them; to the gaining of the greatest applause, and the largest Encomi∣ums, yet their eternal State, is likely to be the same with those that we read of in Mat. 7.22, 23.

Did you in the day of your Ordination Covenant with God that you would only preach his Gospel, and serve him in the work of the Ministry in Halcyon, and se∣rene days? when the Sun of outward pro∣sperity shines bright upon you? when it consists with Peace and Plenty; with your credits, with the respects and honors of the World? Is this to answer the great, and dreadful charge of the Apo∣stle, 2 Tim. 4.1, 2. (which concerns e∣very Minister to the end of the World) I charge thee therefore before God, and the Lord Jesus Christ; who shall judge the quick, and the dead at his appearing, and his Kingdom: Preach the Word, be instant in Season, out of Season; (which latter words answer most Objections that Sum∣mer

Preachers can make against this work, when accompanied with dangers and dif∣ficulties, and when it's to be done against humane Laws, in obedience to the Law of God the Supream Legislator) if these were your secret, and inward thoughts, the All-seeing, and Heart-searching God will one day discover it, and declare (though in a terrible manner) he will not be thus mockt.

Do not all your Titles oblige you to faithfulness in your work, what ever you suffer by it? You are called Embassadours, 2 Cor. 5.20. you are so for Christ: And if an Embassadour do not boldly assert and maintain the Rights, and honour of his Master (though there be danger in so doing) he deserves severely to suffer. You are the Lords Labourers in his Harvest, Matt. 9.37. Luke 16.7. 1 Tim. 1.16. 1 Cor. 3.9. and will you not endure the heat, and burden of the day? You are the Lords Shepherds, he hath appointed you to feed his Flock; to be the Overseers thereof, Acts 20.28. 1 Pet. 5.2. And will you do this only when there is no danger? when no Wolves, and devouring Beasts appear, when no Storms arise? or will you be with them in the day, and not in the night also? or in the Summer, and not in the

Winter? Will you then depart from them, and leave them to the roaring Lion? if so, expect not, as the Apostle saith, 1 Pet. 5.4. When the chief shepherd shall appear, that ye shall receive a crown of glory that fadeth not away. You are God's Stewards, 1 Cor. 4.1. Tit. 1.7. Will you then neglect God's houshold, and family, and not provide for the same when you meet with troubles? Is this to be faithful in the discharge of your Office? Or is this the way to render a good ac∣count of your Stewardship at the great Audit? You are God's Trustees, or as it were his Feoffees: the Gospel is his Feoffment of trust, 1 Tim. 1.11. 1 Tim. 6.20. It's a most sacred and precious De∣positum which God (like a Feoffor) hath committed to every Minister to keep it safely himself, and carefully to transmit to posterity. Will you then betray your trust by a sinful silence, and sitting still? Shall the next Generation want this ine∣stimable treasure, for want of your labo∣riousness, industry, and sufferings? If you above all others contend not earnestly (Jude 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Agonistically) for the saith; God, who hath put you into the Ministry, will never count you faithful, as he did the Apostle Paul, 1 Tim. 1.12. You

are God's Pilots; by your steerage must the Ship of the Church be conducted, and brought safe to the port of Eternity, and haven of everlasting rest. Will you then leave it in the greatest danger, when the Seas are rough, and raging, and the winds most tempestuous, and so expose it to all Rocks, and Quicksands? As if God had made you Pilots only for fair weather and smooth waters, and would have you put to Sea, only as many do for delight and pleasure. You are God's Military Officers, (in a spiritual sense) set for the defence of the Gospel, Phil. 1.17. he hath made you his Captains to fight the Battels of the Lord of Hosts: you are to lead the Van, and charge in the Front; And will you be the first that will run away, and cowardly quit the Field? (You know such Captains deserve to have their Commissions taken from them, and their Swords, to their eternal disgrace and dis∣honour, broken over their heads, as most notorious and enormous Cowards.) If you be perseveringly guilty hereof, What do you think will God do with you, or how will he reward you? Is this to act according to the Apostles Counsel, 2 Tim. 2.3. to endure hardness as good Souldiers of Jesus Christ. Or do you think that

Counsel once concern'd Timothy, or was calculated for the Primitive Age of the Church? Is this, to act according to the Apostles call, and counsel to Archippus, Col. 4.17. To take heed to the ministry which you have received in the Lord, that you fulfil it? Or is it to make full proof of your ministry, according to 2 Tim. 4.5. where you find the enduring of afflictions to be one ingredient thereof.

It's true, you may hereby be reduc'd to poverty; And were not the Apostles so? 1 Cor. 4.11. For even unto this present hour we both hunger and thirst, and are naked, and have no certain dwelling place, and labour, working with our hands, &c. And many thousands more, who are now enriched with the treasures of Eternity. Poverty indeed will expose you to con∣tempt, and make you less honourable in the eyes of the world: But what then, did not this befal the Apostles likewise? 1 Cor. 4.13. We are made as the filth of the world, and are the off-scouring of all unto this day. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. We are as the filth or dirt scraped off mens shoes, or any filth that comes off the most squa∣lid and nasty thing that is cleansed: we are a Purgament, or we are as the Dung-Cart that goes through the City, unto

which every one brings his filth, and casts in: Or its an allusion to the lustrations and expiations in use among the Hea∣thens; which was done by sacrificing unto their gods some most facinorous and profligated men, to propitiate and ap∣pease them when they apprehended them angry: especially in time of Pestilence, or such contageous infections: which men were termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so the mean∣ing is, we are as dispicable, and as abo∣minable, and as much loaded with the curses and calumniations of the multi∣tude, as those execrable persons who were offered up by way of publick expiation. The other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the same sense and signification in all respects, and so is a Rhetorical amplification.) Can your honour then be at a lower ebb, and be more laid in the dust than theirs? And why should you be more concern'd for a little popular breath, for a meer bubble, than they were? But what though this be so in respect of the greatest part of the world; yet though you be as poor as Job, you will be honourable in the eyes of all those that highly value and prize the Gospel, that account it a glorious thing. This you will be for your work sake, as the Apostle saith, 1 Thes. 5.13.

if you be faithful therein, (for its a certain truth, that every man esteems of a faith∣ful Minister, whatever his outward con∣dition be, is proportionable to his esteem of Jesus Christ and his Gospel, and the want of the one, hath always it's Foun∣tion laid in the want of the other.) with what an humble disdainful patience, then may you pass by, and overlook the disrespcts, the scorn, and contempt of others. Your Souls should be more highly generous, and more greatly enobled then to receive any impressions, or yeild to any passionate Resentments hereof. What though a Dunghill Cock contemn a pearl from the ignorance of its worth, or its unsutableness to his vile, degenerous na∣ture; it's a Pearl still, and highly valued by a man. What though a filthy Swine may trample the purest Gold with his un∣clean Feet in the mire; and besmear it all with Dirt, it's Gold still? whose worth is owned, and acknowledge by a man. What though a dull and sordid Ass when phalerated, and in trappings; or loaden with Gold, attract the Eyes and admiration of the vulgar, and more ignoble Natures; while a more generous Creature (as a sprightly beautiful, and well proportioned Horse, whose Neck is clothed

with Thunder, the glory of whose Nostrils is terible. Who rejoyceth in his strength, and goeth to meet the armed men. Who mocket at fear and is not affrighten, neither turneth his back from the Sword: Who swalloweth up the ground with fierceness and rage. And saith among the Trumpets Ha, Ha, who smelleth the Battel a far off; the Thunder of the Captains, and the shout∣ing, Job. 39.19, 20, 21, 22, 23, 24, 25.) passeth by without any observant respect, but yet is more highly valued, and more delightfully viewed, by a noble Spirit. Let Asses (in another sense) loaden with Gold, and Earthly Treasures be honour∣ed by men like to themselves, whose souls are sordid, and of a Dunghil constitution, yet you shall have a venerable respect and honour from those that have the true Sentiments thereof; who value men, not as Beasts, but from an internal, and in∣tellectual worth.

But suppose you are contemned of all by reason of your poverty, yet is not the glory of God; the Crown of Glory? the Honours of the other World, which shall shortly be conferred upon you, (to which an immercessence, and immortality is ap∣propriate) be sufficient for you, have you not the lively hope hereof; do you never

rejoyce in the hope of the same? are you without the foreveiw, and prospect of it? while you preach it to others. Do not you see a superabundant fulness in it to compensate all the contempt, and disho∣nour you meet with in a world (where your worth is not known) for a few days.

Have you not often preacht up a life of Faith, and prest others to live, have you not by many rational, and strong Argu∣ments urged and perswaded others, to be couragious, and to live above the fear of suffering, and will you not live upon your own Doctrine? will you not be exempla∣ry for the practical Part? will you be the first that shall discover unbelief? shall there be any cause to say of you, as Christ said by way of a smart reprehension, and objurgation to his Disciples, Matt. 8.26. Why are ye fearful, O ye of little Faith? or as Mark hath it. why are yee so fearful? How is it that ye have no Faith, (as if weak Faith sometimes will stand the Soul in no more steed, then If it were none at all.) how unanswerable a thing is this before God.

It's granted indeed you do not stand obliged to preach at all times, nor in all places, as things may be circunmstantiat∣ed; but if you cannot without manifest,

and apparent ruine, to your selves and your Congregations and without constant opposition in one place, preach publick∣ly, then you must do it more privately, and secretly. (which is clear from the Word of God) For hazards you must run, and dangers you must expose your selves to in preaching the Gospel either publickly, or privately. And though God doth allow you the use of your own Prudence to guide you in the management of this, aswel as other Affairs; yet be∣ware it be not sometimes carnal Policy, or degenerous Pusillanimity, that with∣holds you from a more publick appearing for God, and Jesus Christ in the discharge of your duty.

Blessed be God, there are many of you; who have with wonderful, and laudable Resolution, and boldness preach∣ed the Gospel, who I hope will still per∣severe, and endure to the end. But as for those that quit their work, and whol∣lay it aside, either from danger, or because they have found a more plentiful way of living in the World (and probably with greater credit, and reputation) perhaps one day they may find what's here asser∣ed to be a truth: If they think there's no need of their ministerial labours where

they are; or that they ought to silence themselves, when others would silence them. Let them then consider how they are to teach all Nations, Matt. 28.19. and and therefore stand obliged by their call∣ing, to go among those that want the Gospel (if they may be received) to pro∣pogate it, and plant Christianity.

Such of you, as of late, have been ve∣ry much alarum'd with Popery and do now profess great fears of it's invading and overspreading us, (though while your Protestant Brethren were in a suffering condition, were trampled under Foot, were trod in the Dirt; and their Wounds were bleeding afresh (till his Majesties mercy was in some measure a Soveraign Balsome to heal them) And all the while you were helping forwards their suffer∣ings, and rejoycing therein; when at the same time, not the edge of any one par∣nal Law, and Statute was turned against the Roman Catholicks, nor they in the least valuerated and wounded therewith: Yea when at the same time they were your in∣timate Companions, and you had your mutual Carasses, none of them were pre∣sented at your Courts, for their Non-con∣formity, nor were excommunicated, nor were ever plagued and pestered with writs

De Excorm. Cap. were not therewith dri∣ven from their Wives, and Children, nor hunted like Patridges upon the Moun∣tains.) I beseech you if your fears (which God prevent) come to pass, approve your selves to be firm, and well grounded Pro∣testants; and of the true reformed Reli∣gion, by taking joyfully the spoiling of your Goods for the pure worship, and do∣ctrine of Jesus Christ. Look to it that you leave your Benefices, your Ecclesia∣stical Dignities, Promotions and Prefer∣ments, and that you zealously shew your selves Non-conformists to the corrupt, a∣dulterated Romish Doctrines. Take heed that after you have boasted your selves so much (exclusively of all others) to be the true Children, and Legitimate off-Spring of your Mother the Church, you do not at last publish a contract of Matrimony betwixt Her, and his Holiness at Rome; or at least prostitute her to his fil∣thy Stupratious. And beware (least to save what you have) you do not (as per∣sons well Skilled in Rhetorick,) by some Synaresis contract two opposite Doctrines into one, or by some new contrived Crasis make a meddle, and mixture of them to∣gether.

Secondly, To the people that hear them. Consider the duty is not incumbent upon your Ministers only thus to suffer, but as much upon your selves: You are apt enough, many of you, to spur them forwards, to adventure their all for Reli∣gion, but draw back your selves: If they will not make themselves poor for Christ, and expose their Wives and Children to beggery, or much penury and misery; then you are apt to reprove them as co∣vetous, and worldly-minded: Many of you will make plentiful provision for your own Families, and leave hundreds and thousands to your Children; but con∣cern not your selves how little theirs have, or what becomes of their Posterity. Con∣sider, all the Hebrews were not Ministers, nor the greatest part (if any of them;) what was therefore their duty, is yours. Let me now to conclude this discourse, speak joyntly to all, and offer a few Argu∣ments for Consideration.

First, Have you not a cloud of Wit∣nesses? the Hebrews, Primitive Christians without number, that have done this; have suffered the loss of all things for the sake of Christ? You are not the first; you are not called to break the ice, that you should shrink and be startled at it. How

cogent an Argument doth the Apostle make the suffering of a multitude before us, why we should suffer, Heb. 12.1. Did God call us to that which never any in the preceeding ages of the Church underwent and suffer'd, we might per∣haps have a better plea and pretence for our refusal, but it is not so: he calls us to go in a beaten path, and common road; why should we then stick at it, or be af∣fraid to enter, and hold on in it? This is an encouragement to other Enterprises and Atchievements, and produceth a da∣ring boldness in us many times; and is it not as rational that it should heighten our courage, and prevail with us to do this? What are we better than such multitudes that have gone before us, that we should be exempt from this kind of suffering? or why should our Estates be prefer'd before Jesus Christ, his Gospel, and pure Worship, more than theirs? or can we think to enter into the fulness of everlasting joy in another way than they have done?

Secondly, Have you not many pro∣mises of the faithful God to make you willing, and encourage you hereunto. God is so abundantly Gracious, and mer∣ciful, that he never from an absolute so∣veraign

Power and Authority, commands us either to serve him, or suffer for him, but he annexeth the promise of an ample reward. You do but lose, to gain; you do but make your selves poor, to be rich. Though I might produce a large Cata∣logue of Promises, yet that in Matth. 19.29. shall serve for all: Shall this and o∣ther Promises be of no value or account with us? Shall it not signifie more than this world? Will we prefer some moun∣tanous Dunghill, or shining Dust, and Earth before it? Certainly if we refuse to do this for our Lord Jesus, this and other Promises cannot be exceeding great and precious to us, as the Apostle saith, 2 Pet. 1.4. And hereby we do declare to the world, that the Word of God is less va∣lued by us, than the word of many men (who are of credit and reputation among us;) And that we actually and practi∣cally renounce and disclaim (though we may profess, and pretend the contrary) all right unto, and interest in this, and all other promises, (that the pages of the Holy Bible are be spangled with, as the Firmament with Stars.) It's also plain & evident hereby that we have no depen∣dance upon them; they are not the Basis of our Hope, the food of our Faith, the

support of our Spirits; but that they are very impertinences, and signifie as much as nothing to us: that they are like Wells without water; Breasts without milk, that never revive and refresh us; that we derive and fetch no comfort from. The Apostle in Heb. 10.23. makes it a valid and nervous Argument why we should hold fast the profession of our faith; be∣cause he is faithful that hath promised. To hold fast then our possessions, and let go our profession, is a reflecting of un∣faithfulness upon God, or ascribing an insufficieny to what he hath promised, to make us happy; and an implicit asserting that the Apostles reason, is no reason at all.

Thirdly, Consider Christ took joyfully the spoiling of all for your sakes: How influential then should this be upon your souls to take joyfully the spoiling of all that you have for his sake? He that is Lord of all things, was content to have nothing; to be in a worse condition than the fowls of the air, and beasts of the earth, Matth. 8.20. The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. Phil. 2.7. The Text tells us, he made himself of no reputation: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, word for

word, he evacuated, or emptied himself: He not only devested himself of his robes of Majesty and Glory, but he brought himself, as it were, to nothing; or made himself worth nothing: and all this he did for your sakes. 2 Cor. 8.9. the Apostle tells us, That though Christ was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (A most clear demonstration of the exuberancy of his Grace, as in the Text it is shewed.) And Christ did all this as a most free under∣taking, when we could lay no obliga∣tion upon him, (but the contrary, as be∣ing enemies to him) But he having done this voluntarily and freely, it brings you under a necessary and indispensible obli∣gation, (even by the very law of Grati∣tude) to make your selves poor for him, that he through your poverty may be rich; though not in the same sence, that you might be rich by his; But that his Interest thereby might be advanced, and the light of his Gospel more diffused; and by all, much glory be brought unto his Name. And oh! how unthankful are they to their Redeemer, and how little are they affected with all that he hath done, and suffered for them; that will not part chearfully with all earthly treasures,

and submit to the lowest, and most igno∣minious condition in this world for him.

Fourthly, Consider how soon God can take away an Estate, and Riches from you; or you from an Estate, and Riches. Do you not see the former frequently? many who thought their Mountain of Wealth stood firm, and fast, have it quickly removed, and overturned, and it flies away like a Feather, or like the light Chaff, and the small Dust before the stormy Winds, and the Whirlwinds, how often doth God give Riches a Commission to leave such a man, and such a Family (perhaps, sometimes because he who is the great Heart-Sercher, knows will never honour him therewith, by suffering the loss of them) and when he doth it, who can put a stop to them; how quickly, and and irresistably are they gone? as the Wiseman saith, Prov. 23.5. They make themselves Wings; they fly away as an Ea∣gle towards Heaven. Fire, and Water, and Winds, and sometimes the Earth it self, devours and swallows them up. And so God after makes the very Womb wherein they were first conceived, and which travelled with them till it had brought them forth, to be the Grave that they shall be buried in; and where they

first (as it were) receiv'd their life, there they shall receive their death and destru∣ction: And God by a course of such common Providence doth many times re∣cal and take back from men more, than perhaps they would be necessitated to lose for Christ, had they but hearts to do it. How are we exhorted, and caution'd, not to trust in riches, because they are uncer∣tain, 1 Tim. 6.17. But its plain our de∣pendance is upon them (as durable and permanent things,) when we will not part with them for the Gospel sake: But sup∣pose they do continue with us, and stick close to us, and prove fast friends indeed, affording all the support and comfort to us they can, cloathing and feeding us most sumptuously and deliciously, while we act our part upon this terrestrial stage; yet but a very few moments of time, and puffs of breath more must pass away, be∣fore we take a solemn leave of, and bid an everlasting farewell and adiew to them: Let them clapse about us, and let us cling never so fast about them, yet in∣flexible death will rend, and tear us each from other. Perhaps many may think within themselves, and say to their own souls, as we have it, Luke 12.19. Souls you have much goods laid up for many years,

tak•• your case, eat, drink, and be merry. But ye fools, do you know how soon you shal efflate and breathe out your souls, give up the Ghost, and your murmurring breath; and when your souls are required by God of you, then as it follows in ver. 20. Whose shall all these things be which you have provided? And not only so, but what relief will they aford to your trembling and amazed souls, and to your guilty, enraged Consciences before the Bar of Christ, wh••re you must certainly stand to be judged for holding fast, and keeping close your goods when you should have parted with them for his sake. And as it followeth in ver. 20. so is he that layeth up treasures for himself, and is not rich towards God; (and he that makes himself most poor for him, is most rich towards him.) Oh! how much more comfortable will the reflection be in another world, upon all that we suffer the loss of for Christ, than upon that which we detain from him, and deny him when he calls for it, and requires it at our hands.

Fifthly, Consider though you may keep your wordly goods when you should part with them for Christ; and though you may make your selves rich, and flou∣rish,

when others make themselves poor, yet all shall be a curse, and not a blessing to you. Whatever we withhold from God that he calls for, it will prove at last like Achans wedg of Gold, an accursed thing to us. As God suffers many men to wallow in wealth, and increase in riches, according to the vastness and vehe∣mency of their desires, and most insatia∣ble appetite after the same, not for a bles∣sing, but a curse to them (though they apprehend it not, but the contrary, i. e. that their prospering after this manner is rather an evidence of God's favour to∣wards them:) So when we deny God our Estates, to advance his Honour and In∣terest in the world; then doth he, as we have it in Mal. 2.2. curse such blessings, though for present we feel, and perceive it not. Sometimes indeed the curse is outward and visible, when God blasts mens Estates, and causeth them to wither and moulder away before their eyes; or after they are dead to melt away like snow, when their posterity doth possess them. Yet if this never come to pass, it proves inward and invisible (which is far more dreadful) a curse upon their souls; so that they never thrive, nor prosper af∣ter. What the Psalmist speaks concern∣ing

God's gratifying the desires of the children of Israel when they lusted after flesh, Psal. 106.15. that he gave them their request, but sent leanness into their soul; the same may I say concerning these men for their resolute and strong tenaciousness of this world, when they should adventure and part with it for Christ; he lets them alone to enjoy it, and perhaps abundantly to coacervate, and add to it; but he at the same time sends leanness into their souls; they starve and famish, and pine away; while they satten, and fill their Purses: And as the Prophet Isaiah saith, Chap. 10. ver. 16. (though not in the same sence,) God sends among these fat ones leanness. As the Wise man saith, Prov. 11.25. (to which I only allude) The liberal soul (towards God) shall be made fat; but for others, he withholds the dews of heaven from them, and they are not water'd from those upper Living springs. So that an incurable atrophy is now the disease and distemper of their spirits: And in this respect they have cause to say as the Prophet said in another case, Isa. 24.16. Our leanness, our leanness, wo unto us! And so they would; but that like men that are consumptive, by reason of a Cachexy, and an evil dispo∣sition

of body, they gradually waste, and languish, and are very insensible of it, be∣cause they feel no pain. We can never wish them as the Apostle John did Gaius in his third Epistle, ver. 2. That above all things they may prosper, and be in health, even as their souls prosper. This is the sin that provokes God to curse them, as our Saviour did the fruitless Fig-tree; Saying unto them, Let no fruit grow on you hence forward, and for ever. And when this is done, presently they wither away, as there the Text hath it, Matth. 21.19. Many professors of Religion may date their spiritual lan∣guishments and decays, from the time of their refusing to suffer in this, or other ways for the pure Doctrine of Christ. A refusal to part with these perishing trea∣sures upon this account, proceeds always from an high degree of avarice, and excess of covetousness, which is the rust and can∣ker of Religion; and having now ob∣tain'd so great a dominion over the soul, it keeps it bound, and chain'd down to this Earth, and imprison'd within the narrow confines of this lower world, where it can never thrive or flourish, it being none of its proper Element to abide and converso in: for now its at so remote a distance

from the fountain of living waters, and the pure salubrious fresh gales of heaven, (which are most proper for it, and which it cannot live and prosper without) that a great lanquor must seize upon it, and Religion can no longer grow and spring up in it. This is one of the thorns that suffocate and chaoks this spiritual seed, Matth. 13.22.

Sixthly, and lastly: Consider, if you refuse to suffer the loss of your Estates for Christ, he will never own you for his Disciples: This is the very condition made by himself of true Discipleship, Luke 14.33. So likewise, whosoever he be of you, that forsaketh not all that he hath, he cannot be my disciple. He may be nomi∣nally, but he cannot be really so: And its as much as if Christ should say, Let never such an one expect to be saved by me, or have any benefit by my bloud; I will reject and discard him for ever. Would you have your Redeemer to con∣fess you before his Father, and not be ashamed of you, when he cometh in his Glory, accompanied with the Holy An∣gels? Mark 8.38. Would you have him then, in the pesence and hearing of God, Angels, and men, (to your exceeding great joy, and everlasting consolation)

say, Father lo, here are my fast and faith∣ful Friends, that loved me more then the world, that gave up their whole hearts, and all their affections to me, that pre∣ferred me before all their outward and Earthly comforts, that were willing to devest themselves of all, to become poor; chearfully to submit to the lowest and most despicable condition for my sake. Therefore now let them be re∣warded with all thy Glory, with this incorruptible inheritance, with these e∣ternal Treasures; or would have him say to your everlasting confusion.) These are the worldlings, and Earthly minded Wretches; who esteemed a little moul∣dring Clay and Dirt, before me and my Gospel, they were for gratifying their sensitive Appetites, than for honouring me. I now am ashamed of them, they had the Name, but not the nature of my Desciples. Let them now eternally pe∣rish, and be for ever banished thy presence and separated from thy Glory.

Seventhly, and Lastly, If you will not part with your Estates for Christ, you will never part with your Lives, or resist unto Blood for him; if you will not do the lesser, you will never do the greater. Nature doth most regret, and reluctate at

this, it abhors dissolution, and so the con∣flict is more sharp, and the tryal far great∣er, when you are called to lay down your Lives for truth. Its a sad Omen that you will betray the Cause of Christ, when he calls you to be faithful to the death. I do not much doubt that mans dying for Christ that can be joyfully poor for him; but he that will not, how can we hope he will endure the torturing Racks, the tor∣menting Flames, and such cruelties as we read the Martyrs in former and latter times have done. Though death is worse in the fears of it, then in the real suffer∣ing it; and most Men that dye a natural death, feel as much (if not more) pain than they that dye a violent one for Christ, yet because the other is unavoid∣able, and irresistable (there being no dis∣charg in that War) and this being volun∣tary and chosen, most men cannot bring their Wills to it. And they whose Wills are not effectually bowed, and inclined to the former, there is little ground to hope. they will be to the latter. Let the Cause be never so good, or the ground of their sufferings never so clear. (He that will not endure a few drops or a shower of Rain, it's very unlikely he will endure a blustering Tempest, and boisterous Storm.)

Those that will be Christians indeed (tho∣row paced) should inure themselves to hardships, like good Souldiers as they have opportunities; and are called there∣unto, they should proceed from a lower to an higer degree, from a less to a more grievous kind of suffering, till they can suffer to the utmost extremity for Christ. But I shall say no more by way of Argu∣ments to perswade hereunto. I shall now answer an Objection or two.

The first Objection is this, I have much to lose, were it but a little I could part with it for Christ. Ans. 1. Who gave thee, or rather lent thee all that thou hast? who is the high Lord of all thy great Possessions? Job 1.21. Job did acqui∣esces in Gods taking away, 〈◊〉〈◊〉 his giving, and judged it reason enough ••n so doing. Why then should not 〈◊〉〈◊〉 giv∣ing, be a reason cogent, and suffi•• for thy leaving all that thou hast; s••g all are but Talents that God hath entrusted thee with to improve for his glor•• When therfore that ultimate end is more attain'd by losing, than keeping them, thou stands obliged thereunto; or else it's clear ••m enjoyest an Estate for it's own sake; and ••o makest a God thereof, or self is thy

supream end, and so thou art guilty of damning Idolatry.

2. Consider the Text; they are Goods indefinitely, so Mat. 19.29. and so the quantity, and measure, or kind doth not after, nor vary the Case, be it more, or less Christ requires of the; to make an offering of it to him, to maintain his Cause, and advance his interest in the World. This will be no Plea at the Bar of Christ, when thou art judged for this refusal to tell him thy Estate was larger then another mans. Let it be never so voluminous and vast, is it of more worth than Christ? and his Gospel? VVhat vain things do men make their refuge for a while in this VVorld.

3. He that hath but a little, its his all, and as much to him, as all thy Revenues are, so that in this respect God calls him to suffer the loss of as much, as he doth thee. This I might enlarge but I hasten to conclude, and wind up this Discourse.

4. If thou hast so much thou hast the more then to glorifie God with, and in this shouldest thou rejoyce; as he that hath the highest measures of Reason, and Learning, and all intellectual, and cor∣poreal Abiliments, hath more than others to honour God with. And, he strictly re∣quires,

that all these should be imployed and improved for this supream end; so he that enjoys most of worldly Treasures, is in the best capacity to do what God com∣mands, in Prov. 3.9. Honour the Lord with thy Substance, and God is never so highly honoured with that, as when the loss of it is suffered for his sake, as might be largely, and strongly evinced.

5. This proves the more rotten at the Heart, whatever fair Paint is upon thy Face, and one day after all thy most speci∣ous Profession of Religion, thou wilt ap∣pear no more Religious than that young man spoken of, Math. 19.22. For it's not God (the supream good God) but in∣feriour good that hath the predominant interest in thy Heart, which is damnable Hypocrisie. And when thy Heart is evis∣cerated, and unboweld, when thy Soul is exenterated, and all its secrets expos'd to o∣pen veiw, and thy paint falls of before the Fire of God's wrath, and the hand of revengful justice plucks of thy mask, and Vizard than shall it appear to be so before Angels, and men.

2. Object. The second is, I have a Family (VVife and Children) to provide for? An.

1. This results from infidelity and un∣belief,

that thou canst not trust God with thy Family, in the discharge of thy duty. That thou hast Faith to believe no further than thy sense can reach, or thou canst see with thy Eyes. Hath God command∣ed thee to do this, and will he forsake thy Wife and Children, when thou art obedi∣ent to his command. But what satisfa∣ctory answer can be given to men that are under the power of unbelief.

2. Consider what an effectual course thou takest to provoke God against thy Family; how justly may that which thou detainest, and withholdest from God be a consuming Moth in all the rest, that thou hoordest, and heapest up for the same.

3. If thou dost lose, or impair thy estate for God he will take a more signal, and e∣minent care of thy Family, when thou art dead and laid in thy Bed of Dust, there's no doubt but the faithful God, will make good his promises to thy Wife and Chil∣dren, a multitude of instances, might be produced to confirm this.

4. Be more deeply concern'd to get thy Children into Covenant with God; if this once be, he stands obliged to pro∣vide for them, only be thou (as thou ought∣est to be) contented that he provide for

them, as he according to his infinite wisdom, think fit. If they be not in co∣venant with him, but disobedient to his Laws, and Rebels against his Majesty; they deserve no Provision (much less that which is plentiful, to be Fuel for their Lusts) in this World.

5. Its better however thy Family suffer, and be in want for a few days here, than that thy soul should eternally perish here∣after: It's thy great wisdom to hazard the former, rather than the latter: It will be little comfort to thy soul, when it's in unquenchable flames, and feels the gnaw∣ings of the never-dying worm; to reflect upon a large Estate, and treasure left to thy Wife, and Children! Having said all this, let me now desire you to keep out of your hearts, what you have in your hands; with the Apostle, Phil. 4.12. Know both how to be abased, and how to abound: every where, and in all things to be instructed both to be full and to be hun∣gry, both to abound and to suffer need. Get your affections fixt upon things that are a∣bove, Col. 3.2. Eye and view more this better and enduring substance frequently, revolve it in your thoughts, and forsake all things dispositively, and then it will be easie to do it declaritively, and actu∣ally:

Then let persecuting and sangui∣nary Popery come, or whoever you shall be persecuted by for your Religion; to secure your Estates, you will not forsake the assembling of your selves together (as the manner of some is) Heb. 10.25. purely to worship your God; if you can∣not do it publickly, you will privately; that so you may possess this blessed Sub∣stance for ever, Amen.

FINIS.

Notes

• * 1.1

  English Annos.
• * 1.2

  Synop. Criticorum.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Orig. See the Dutch Annot. upon the place. So Beza, Calvin, Pis∣cator, and many o∣thers Interpreters.
• * 1.4

  Rapina dicitur cum quis quid a•• altero, per vim, ac injuriam sibi rapit cotque usur∣put. Zanch.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vald••, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salio, ex ulto, gestio tripudio.
• * 1.7

  The simple word signifieth, certamina proposita, qualia sunt inter Athletas sed compositio illustior est, & significat certare cum summo studio. Aret.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word is used by most Greek Au∣thors in the same le••s••.
• * 1.9

  Ʋt plenam illam laetitiam exprimat Propheta utitur plurali numero Lae∣titiarum, ut una sit iustar omnium, & in se comprehendat veram omnem lae∣tandi materiam omne laeti••iarum genus, & earum copiosissimam abun∣dantiam. Rivet in Locum.
• * 1.10

  The Third Heaven is a simple and shining body, Created immedi∣ately of God to be the T••••one of his special Presence, and of the gracious manifestations of his Pe••••••tions, and the Habitation of the Blessed, both Angels and Men.
• * 1.11

  Not from its heat, but from its resplenden∣cy and most pleasant light. The Third Heaven we have only from the Scripture, Heathenish Philosophers were igno∣rant of it.
• * 1.12

  Ovid. lib. 1 Meta∣morph. fab. 6. Olympus by the P••ets (it being a very high hill) was taken for Heaven, vel quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanta ejus altitu∣dine ut pedes ascenden∣tium non possunt con∣sp••ci vel quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod illic oculi frigore vitiuntur, vel quasi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; totus Lucidus & Iympidus: and so both for its Altitude and Clearness made Jupiters Heaven.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Metaphora ducta a venatoribus qui feram dicuntur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum cam constanter expect∣ant & irrututem fortiter excipiunt.
• * 1.15

  That is, whether there is a future hap∣piness and reward for well-doing and suf∣fering yea, or no.
• * 1.16

  See Mr. Baxters Saints Rest, Pag. 84, 85. more largely treat∣ing of this particu∣lar.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est trans∣figu••are, in aliam figu∣ram & sormam Conver∣terè, Cornel. a Lap.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psa. 25.18.
• * 1.19

  1 Tim. 6.16. Col. 1.15. 1 Tim. 17.
• * 1.20

  This proves his Divinity.
• * 1.21

  Some conceive that the Saints pro∣bably shall speak in the Hebrew Tongue.
• * 1.22

  Rev. 4.8.5.8.7.9.
• * 1.23

  Possa ratio collationis ut gravis gloria dicatur nos quae sit molesta sed è contrario quae suo veluti pondere in aternum ma∣••eat immota. Beza upon the place.
• * 1.24

  Hesiod.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word is not to be referred to Opinion, which is uncer∣tain and doubt∣ful, but to assu∣redness, & cer∣tainty; and is a metaphor taken from such as Casting Account find the true to∣tal summe, as if he should say, I have cast up the cross, with all the incumbrances of it. Par. in Loc.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it notes the most exuiting Joy.
• * 1.27

  James 3.17.
• * 1.28

  Phil. 3.8.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all her life.
• * 1.30

  2 Cor. 2.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. By fraud, and base acts, play the Huck∣sters with the Word of God; or like deceitful Vintners, who for gain mix Water with Wine, or decayed Wine with that which is generous and good.
• * 1.31

  English Annotations.